Commentary on the Minor Prophets, Commentary 3 · Chapter 1
CHAP. I.
Verſe 1. THE words of Amos,] Not of that Amos who was father to Iſaiah, (as ſome Ancients, for want of Hebrew, miſtook it) but a man of meaner rank:2 Cor. 11.6. rude in ſpeech, but not in knowledge, tam ſenſuum nomine quam ſimplicitate verborum clarus, as Hierom ſaith of Didymus. The Jews firname him, foreign, The Stammerer: as if he had been a man, not onelyonly of a low, but of a letſome language; one that had an impediment in his ſpeech,foreign, Ʋt Michael Balbus. as Mark 7.32. and this they gather from his name Amos, which ſignifieth a burthen, as if this herds-man had had bovem in lingua, a clog upon his tongue: and could not utter himſelf freely. But let this paſſe for a Jewiſh tradition. True it is, that Amos is by interpretation a burden: and no leſſe true, that the words of Amos are oneroſa prophetia, the burthen of the word of the Lord to Iſrael by Him, (See the Note on Mal. 1.1.) who is a vehement Prophet laden with reproofs and threatnings,Comminationibus ac reprehenſionibus. Onuſtus. (as Luther ſaith of him) ſuch as the land was not able to bear, ſaid that Malecontent Amaziah, who had ſel in aure, his gall in his ears, as they write of ſome creatures. But truth muſt be ſpoken, however it be taken: neither may Gods Miniſters meddle with toothleſſe truths onelyonly, (as Balac bid,Am. 7.10. Neither curſe nor bleſſe at all) but bind heavy burdens, if need be, upon the ſhoulders of obſtinate ſinners, that may cripple their iron ſinewes, and make them buckle under the ſenſe of Gods unſupportable diſpleaſure.
who was among the herdmen of Tekoah,] He was no Prophet, neither was hee a Prophets ſonne; but an herdman and a gatherer of Sycomore fruit, chap. 7.14.1 Cor. 1.27. and extraordinarily called to this high office, by Him who chooſeth the foeliſh things of the world to confound the wiſe: and the weak things of the world, to confound the mighty, who enabled the dumb Aſſe to forbid his Maſters madneſſe, 2 Pet. 2.16. and ſent this down-right Net-herd to deal with a bruitiſh people, worſe then the Ox an Aſſe that have no underſtanding, Pſal. 32. Eſay 1.3. Job 10.4. and who had changed the glory of the uncorruptible God into a four-footed calf, and creeping things, Rom. 1.23. Tekoah is ſaid to be ſix miles from Bethlehem, twelve from Jeruſalem, Kimchi in loc. & in cap. 3.10.ſeituate in the tribe of Judah, 2 Chron. 11.6. Quinquius that learned Hebrew, therefore is utterly out, in ſaying that Tekoah was a great townin the tribe of Aſher.
which he ſaw concerning Iſrael,] He not onelyonly heard theſe words, but ſaw them in a viſion: he had them by revelation from God. See the Note on, Hoſ. 1.1.
concerning Iſrael,]foreign Herodot. Or, againſt Iſrael, that is, the ten revolted tribes, who had many Prophets ſent them, to foretell their captivity. God loves to foreſignifie.
In the dayes of Ʋzziah, &c. At the ſame time with Hoſea, and Iſaiah, and Micah, when Procas Sylvius was king of the Latines, and Sardanapalus of the Aſſyrians, as Hierom ſaith.
and in the dayes of Ieroboam,] the ſecond; not that funeſtum Iudaeis caput, that Jeroboam the ſonne of Nebat, 2 Kin. 14.20, 25. & 2 Chro. 26.6, 7, 8, &c.who cauſed Iſrael to ſinne. Under the raign of theſe two kings Judah and Iſrael were in great proſperity: and, bewitcht therewith, applauded themſelves in their impiety, as Pſal. 73.5.6. This Prophet therefore is ſent to rouſe them and rub them up, to tell them their own, and what they ſhould truſt to.
Two years before the earthquake.] That notable earth-quake, famous and freſh in moſt mens memories. Whether it ſell out juſt then when Ʋzzia… attempted to offer incenſe, and was therefore ſmitten with leproſie, 2 King. 15.5. as ſome Ancients affirme: or whether at that inſtant, when Eſay in a viſion ſaw the Lord in his glory, and the poſts of the door mooved, Eſay 6.4. as ſome Rabbins tell us, I have not to ſay. It ſeems to be foretold, chap. 3.5. and ſo terrible it was, that people fled from it, Zach. 14.5. See the Note there. Joſephus maketh mention of it, in the ninth Book of his Antiquities, chap. 11. and telleth us, that half a great hill was removed by it out of its place, and carried four furlongs another way: ſo that the high-way was obſtructed, and the kings gardens utterly marred. God, by ſuch extraordinary works of his, ſh…weth his juſtice and diſpleaſure againſt ſinne, Pſal. 18.8. Eſay 13.23. as alſo his ſpecial mercy to his praying people, as at Antioch, in the yeer 529, and at Bern Anno 1584; near unto which city a certain hill, carried violently beyond and over other hills, is reported by Polanus (who lived in thoſe parts) to have covered a whole village that had 90 families in it; one half houſe onelyonly excepted,Polan. ſyntag. 841. wherein the maſter of the family with his wife and children were earneſtly calling upon God. Oh the terrour of the Lord! and oh the power of prayer!
Verſe 2. And he ſaid, The Lord will roar,] This is ſpoken for the terrour of the wicked, as the like was Ioel 3.16. for the comfort of the godly. See the Note there. The word, as Moſes, ſaves the Iſraelite, ſlayes the Egyptian; and is, as the fragrancy of precious ointment: of which Oecumenius tells us,Columbam vegetat, ſcarabaeum necat. Oecum. that it refreſheth the Dove, but killeth the Beetle. See 2 Cor. 2.16. with the Note. The Prophet here tells Idolatrous Iſrael to their teeth, that God will no longer deal fairly with them as a ſhepherd, but fiercely as a lion: he will not onelyonly roar upon them, but rent the caul of their hearts: as the lion, together with his roar, layes his pawes upon the prey. And that ye may know that theſe are not bug-bear termes, deviſed on purpoſe to affright ſilly people, and that I ſhoot not Fot-guns at you.
the habitations of the ſhepherds ſhall mourn, &c.] That is, all your bravery ſhall down: all your wealth and wordly greatneſſe ſhall wither: the top of your Carmel, the Zenith of your proſperity ſhall be blaſted, and the ſcene ſoon altered. All this the Prophet uſed to ſhepherdy,Navita de ventis, de tauris narrat orator. Bucholcer. expreſſeth accordingly, Artis ſuae uſus ſermonibus (as it is naturall for all Artiſts to do) but with a great deal of life and boldneſſe. Verbis vivis, animatis ſententiis, & ſpiritus fervore flagrantiſſimus, as One ſaith of Savanarolas Meditations upon Pſal. 51.
Verſe 3. For three tranſgreſſions of Damaſcus and for four,] For their ſeven, that is, ſeverall ſinnes, not a few: for their many and bony provocations, for their progreſſe in ſinne, without mean, or meaſure. The Jews here note, that for three faults God will pardon a man, but let him beware of the fourth: God will not alwayes ſerve man for a ſinning-ſtock, but break off his abuſed patience, and proceed to puniſhment. Lo all theſe things worketh God twice and thrice with man, Iob 33.29. but let him not thereupon grow over-bold: leſt he pay for his preſumption. Sin iterated is greatly aggravated; as cyphers added increaſe the ſumme: and though it may ſleep a long time, yet it is but as a ſleeping-debt not called for of many yeers, required at length: as Sauls ſinne in ſlaying the Gibeonites, was not puniſhed till fourty yeers after: as Ioabs killing of Abner, ſlept all Davids dayes, &c. Now, leſt Iſrael looking upon Syria yet flouriſhing, ſhould promiſe themſelves like impunity, they are here thus threatned.
I will not turn away the puniſhment thereof,] but pay them home for the new and the old; yea, for the old by occaſion of the new; for their obſtinate and incurable wickedneſſe, I will puniſh them ſeven times more, and ſeven times more, and ſeven to that, Lev. 26.24. &c. and ſo hang them up, as it were, in gibbers, for a warning to Iſrael, that they may waſh their feet in the blood of theſe Heathens, and redeem their own ſorrows.
becauſe they have threſhed Gileaed,] i. e. the Gileadites whom they had taken captive, and thus cruelly intreated. See 2 King. 13.7. and 10.32. where it appeareth, that all this was done, not without the Lord: which yet is no excuſe to Hazaels cruelty. That Conquerours were wont to uſe this kinde of torment and puniſhment, ſee 2 Sam. 12.31. But that David ſhould do ſo, is ſome wonder: hee was hardly recovered of his late foul fall: and thence haply, ſo much harſhneſſe. Certain it is, that the mercifull God abhorreth cruelty toward his creature; and ſeverely puniſheth it: ſuch as was this of Hazael toward Iſrael, foretold by Eliſha, 2 King. 8.12. and afterwards of Ptolomie Lathurus King of Egypt, who ſlew 30000. Jews at once: and forced the reſt to eat up their dead carcaſſes.Joſeph. So that barbarous Duke of Alva, roſted ſome of his priſoners to death, ſtarved others, and that even after quarter: ſaying, though he promiſed to give them their lives,Hiſt. of Netherl. Grimſt. he did not promiſe to finde them meat. Dio telleth us of the Jews that dwelt about Cyrene, in the dayes of Trajan; that they ſlaughtered a great ſort of Romans and Greeks after a miſerable manner; ſawing them down the middle from the crown of the head, tearing their fleſh with their teeth, ſmearing themſelves with their blood,Eio in vit… Trajan. and wearing their skins for coverings, &c. ſo that 200000 people periſhed there: and beſides in Egypt, and Cyprus, 240000, by the like abhorrid cruelty, and about the ſame time, by the ſame hands. Beware of men, Mat. 10.
Verſe 4. But I will ſend a fire into the houſe of Hazael,] Sin doth as naturally draw judgements, to it, as the load-ſtone doth iron, or turpentine fire: and hainous ſinnes, heavieſt judgements, devouring plagues: Such as are the fire of warre, Pſal. 78.63. peſtilence, Lev. 10.3. forreigne enemies, Num. 21.28. Jer. 48.45. homebred conſpiracies, Judg. 9.15, 20. beſides the fire of hell, whereof all miſeries here are but typical. Let men kiſſe the Son therefore, leſt Gods anger be kindled: and get the ſpirit of judgement, and of burning, that they may dwell with everlaſting burnings. For even our God is a conſuming fire, Heb. 12.29.
Verſe 5. I will break alſo the barre of Damaſcus,] i. e. their power and might, all ſtrength defenſive, or offenſive, and ſo make way for the enemie into the city, give him a fair entrance without reſiſtance. It is God that orders the battle, and renders mens attempts vain, or proſperous, Eſay 54. ult. Jer. 50.9. whenceſoever the ſword comes, it is bathed in heaven, Eſa. 34.5.
and cut off the inhabitant from the plain of Aven.] Campus idoli, the plain, or valley of idols (ſo Mercer rendreth it) that is, of Syria given to idolatry; or Damaſcus, a very Poneropolis, and therefore ripe for ruine.
and him that holdeth the ſcepter,] A plain periphraſis of a king, (called oft by Homer, foreign, Scepter-bearer) or of him that was to ſucceed in the kingdom. The French call him Dolphin, the Spaniards, Jnfant, &c. Our Henry the ſecond,Daniel. crowned his eldeſt ſonne Henry, while he was yet alive, and put the Scepter into his hand: which made his ambition quite turn off his obedience.
from the houſe of Eden,] Or, of pleaſure, the kings palace, a very paradiſe. God denieth not great men their lawfull pleaſures, for refreſhment, amidſt their weighty buſineſſes, &c. but yet they muſt remember St. Iames his charge againſt the Grandees of his time, Ye have lived in pleaſure on the earth, Jam. 5.5.and been wanton: ye have nouriſhed your hearts. as in a day of ſlaughter, or of good cheer. And that of Abraham to Dives, Jam. 5.5.Son remember that thou in thy life time receivedſt thy good things &c. Luk. 16.25. which text Gregory the great could never read, but his heart aked with feare,foreign. leſt it ſhould be his own caſe. It is well obſerved, that Philedoni Lovers of pleaſures are ſet as laſt and worſt of thoſe wicked ones, 2 Tim. 3.4. Solomon is blamed for ſpending thirteen yeares in building his houſe, and planting thoſe paradiſes about it, Eccle. 2.5.
and the people of Syria ſhall go into captivity unto Kir] A place of Media, Strabo. l. 17.called by other Authors Cyrrha, or (as others think Cyrene in Egypt, or Afrrica. This was fulfilled 50. yeares after by Tiglath Pileſer.
ſaith the Lord] who ſpake the word and it was done Pſal. 33.9. and 148.5. And what wonder, when his Fiat onelyonly made the world, and he can as eaſily unmake it, if he pleaſe.
Verſe 6. For three tranſgreſſions] See the Note on ver. 3.
of Gaza] One of the five chief cities or Satrapies of the Philiſtines; an ancient name,Lib. 1. de. ſitu erb. cap. 11. Gen. 10.19. Deut. 2.23. 1 Sam. 6.17. and not ſo firſt called by Cambyſes, making it his Magazine, when he marched againſt Egypt, as Mela would perſwade us.
I will not turn away] Or I will not convert them, as ſome render it (ſo verſe 2.9. &c.) i. e. non reducam ad miſericordiam ſuam, I will ſhew them no mercy: but they ſhall have an evill, an only evill Ezek. 7.5. without mixture of mercy. This is puniſhment enough.
becauſe they carried away captive the whole captivity] This cruely God ſingleth out (as before) as a ſingular ſin that ſhall be ſurely puniſhed. Now that is called a whole or perfect deportation, when none eſcapeth; but all of all ſorts, ſexes, and ſizes, are carried away, as by a ſweeping raine, or univerſall deluge. Jer 13.19 Judab ſhall be carried away captive all of it: it ſhall be wholy carried away captive. Whether this were Judah or Iſrael that was ſo inhumanely dealt with by the Philiſtines, we find not. Something like it we read 2 Chron. 21.16, 17. Ioel. 3.6. See the Note there.
to deliver them up to Edom] Or to ſhut them up in Edom, their moſt inveterate deadly enemy; to whom the Philiſtines delivered or ſold them on this condition or bargaine, that they ſhould hold them there in perpetuall and irrevocable ſlavery.
Verſe 7. But I will ſend a fire] i. e. an enemy, ſaith Druſius, which, as a fire, ſhall conſume all. This was fulfilled by Ʋzziah 2 Chron. 26.6. whence it was afterward called Gaza which is deſart, Act. 8.26.
which ſhall devour the palaces thereof] built likely in the blood of the poor afflicted, and having ſinne at the bottome, which blew up all at length, as the voyce from heaven ſaid to Phocas, Cedren: hiſt. pag. 543.who likewiſe laid his foundation in blood. See the Note on verſe 4.
Verſe 8. And I will cut off the inhabitant from Aſhed] Theſe other foure Satrapies of the Philiſtines (Gath is not mentioned, becauſe haply Time had now triumphed over it, ſo that it lived by fame only) were the worſe likely, and fared the worſe for Gaza's ill neighbourhood: like as Hamath did for Damaſcus Zech. 9.2.
and I will turn mine hand] Not in mercy as Zech. 13.7. but for further miſcief; I will have a double blow at Ekron, where Beelzebub the Grandiabolo is worſhipped, Iterabo plagam: and when I have done with the reſt, I will begin againe with Ekron; Acheronta movebo.
and the remnant of the Philiſtines] This is dreadfull, but due to them, and juſt upon them for their ſavage dealing with Iſrael verſe 6. This was fulfilled by Hezekiah conquering all that countrey 2 King. 18.8. See Ioſephus lib. 9. cap. 13.
Verſe 9. For three tranſgreſſions of Tyrus] That crown of the ſea Eſay. 23.8. mediâ inſuperabilis undâ, till Alexanders time, who joyned it to Continent, and afterwards ruined it. Charged it is here, as thoſe before, 1. with incurable obſtinacy. 2. with extreame cruelty.
becauſe they delivered up the whole captivity] which either themſelves had taken, or that had fled to them for refuge in ſome common calamity: but were betrayed by them into the hands of their bittereſt enemies. See verſe 6. and acknowledge the truth of that divine proverb. The tender mercies of the wicked are cruel: they help their clients no otherwiſe, then the wolfe in the fable helped the ſheep of his cough, by ſucking his blood.
and have not remembred the brotherly covenant] that paſſed of old betwixt David Solomon, and Hiram their king. Or rather, that between Jacob and Eſau and their reſpective poſterity, which the Tyrians ſhould have promoted by labouring a reconciliation betwixt theſe diſſenting brethren: but they contrariwiſe blew up the coales, and rather ſtirred up more ſtrife then ſtinted it. They called not to mind what unity and amity ought to be between people ſo neer allyed: and what good offices they ſhould therefore have done for them. Protinus indigni fraternum rumpere foedus.Horat. Thou ſhalt not abhorr an Edomite, for he is thy brother. This is Gods argument to Iſrael Deut. 23.8. Should not the Tyrians have ſaid the like to the Edomites, and ſo ſought to have pacified them, rather then gratified them in their hereditary hatred, and deadly feud &c. they put themſelves amongſt thoſe worſt of men, which, given over of God, though they know the law, how that they which commit ſuch things are worthy of death, yet not only do the ſame, but alſo take pleaſure in thoſe that do them Rom. 1. vlt.
Verſe 10. Therefore I will ſend a fire upon the walles of Tyrus] This was fulfilled ſhortly after in the warr that Salmanaſar waged againſt the Tyrians, whereof ſee Joſeph: lib. 9. chap. 14. Or in Nebuchadnezzars warr with them, whereof read Ezech. 29.18. Jer. 27.3. and 47.4. Joſeph: cont. Appion. lib. 2. Or Alexanders, Curt: lib. 4. Juſtin. lib. 11. It is good for men to tremble at Gods judgments whiles they hang in the threatenings, as Joſiah did: and not to tempt the Spirit of the Lord, as Ananias and Sapphira did Act. 5.9. by putting it to the proof, whether he will be dicti ſui Dominus as good as his word.
Verſe 11. For three tranſgreſſions of Edom &c.] i. e. of the Edomites, the Rabbines underſtand the Romiſts thoſe falſe-brethren the Popes blood-hounds. See the parallel made by D. Taylor in his ſermon called the Romiſh Edomite.
becauſe he did purſue his brother with the ſword] Firſt when he drove him from houſe and home for fear of his life, which he threatened to take from him Gen. 27. and afterwards came againſt him (returning home-wards) with foure hundred cutthroates at his heels Gen. 32.6, 8. to ſmite the mother with the children, ver. 11. Next in his poſterity, thoſe ſworn ſwordmen of the devill: that denied Gods Iſrael paſſage in the wilderneſſe, comming out againſt him with much people, and with a ſtrong hand Num. 20.20. to his great diſcouragement Num. 21.4. And ever after, bote him an aking tooth, and waited him a ſhrewd turn; joyning with the enemy, and taking all advantages of miſchief. See 2 Chron. 28.17. Pſal. 137.7. Obad. 10.11. Malice is commonly hereditary, and runs in the blood. And (as we uſe to ſay of Runnet) the older it is, the ſtronger.
and did caſt off all pitty] Heb. corrupted his compaſſions, forgot his brotherhood, baniſhed naturall affection out of his boſome, and put off all humanity. The Rabbines tell us, that out of the profaneneſſe of his Spirit Eſau put away his circumciſion, by drawing up againe the foreskin with a Chirurgeons inſtrument. Whether this were ſo or not, I have not to ſay: but that he corrupted his compaſſions (if any ever he had) violated the law of nature, and aboliſhed the bowels of a brother, the brotherly covenant, this text aſſureth us; even all the affections, duties, and reſpects of blood and nature by which he was bound. His grandfather Abraham could ſay to his nephew Lot, Let there be no difference between thee and me; for we are brethren, Gen. 13.8. This one conſideration was retentive enough, cooler ſufficient to his choler: it was even as the Angel that ſtayd his hand when the blow was comming, Gen. 22. It ſhould have been ſo with Edom: good blood would not have belyed it ſelf: But he had loſt his brotherly bowels, and even put off manhood: he had wiped out all ſtirrings of good nature, as a man wipeth a diſh, wiping it and turning it upſide down, as the ſcripture ſpeaketh in another caſe:2 King. 21.13. or as when a man emptieth wine out of a cup, the ſides are yet moiſt: but when it is rinſed and wiped, there remaines not the leaſt taſt or tincture.
and his anger did teare perpetually] i. e. He in his anger did teare, as a beaſt of prey,Pſal. 14. and rage without intermiſſion. The enemies of the Church do ſo ſtill: ſuch is their implacable hatred againſt God and his truth: they eat up Gods people as they eat bread, yea they tread down and teare in peeces, as if there were none to deliver. At the Town of Barre in France, when it was taken by the Papiſts, all kind of cruelty was uſed, ſaith Mr. Fox: children were cut up, and the guts of ſome of them and hearts pulled out, which in rage they tare and gnawed with their teeth. The Italians likewiſe which ſerved the king there did for hatred of religion break forth into ſuch fury,Act. and Mon. fol. 1951. that they did rip up a living child, and took his liver being as yet red hot,Eraſm. epiſt. lib. 16. ad obtrectator. and eat it as meat. Eraſmus tells of an Auguſtine friar, who openly in the pulpit at Antwerp wiſhed, that Luther were there, that he might bite out his throat with his teeh. And Friar Bruſierd in a conference with Bilney brake out into theſe angry words: But that I beleeve and know that God and all his ſaints will take revengement everlaſting on thee,Act. and Mon. 914. I would ſurely with theſe nailes of mine be thy death.Pſal. 74.19. Gen. 49.7. Pray therefore with David, Deliver not the ſoul of thy turtle dove to theſe deſtroyers &c. Curſed be their anger, for it is fierce: and their wrath for it is cruel.
and kept his wrath for ever] Though himſelf was mortal, yet his wrath, might ſeem to be immortal: as was Hanibals againſt the Romanes, and our Edward the firſt againſt the Scots: againſt whom being about to march, he adjured his ſon and Nobles,Dan. hiſt. fol. 201. that, that if he died in his journy into Scotland, they ſhould carry his corpes with them about Scotland, and not ſuffer it to be enterred, till they had abſolutely ſubdued the countrey. Anger may ruſh into a wiſe mans boſome, but ſhould not reſt there.Aug. ep. 87. Eccle. 7.9. for it corrupteth the heart, as vineger doth the veſſel wherein it long continueth; Of the Athenians it was ſaid, that their anger was foreign everlaſting; but that was but ſmall to their condemnation. Thou ſhalt neither revenge nor remember ill turns Lev. 19.18. where ſervare is put for ſervare iram to keep, Ar. Rhetor. l. 9. c. 1.for to keep ones anger: to ſhew that there is nothing that a man is more ready to keep; as beeing a vindictive creature; Areſtotle ſaith (but abſurdly) that it is more manly to be revenged, then to be reconciled: and this the world calleth manhood: but indeed it is doghood rather. The manlier any man is, the milder and more mercifull, as David 2 Sam. 1.12. And Julius Caeſar, when he had Pompey's head preſented to him,foreign. 1 Cor. 6.7. wept, and ſaid, Non mihi placet vindicta ſed victoria, I ſeek not revenge but victory. And the Apoſtle purpoſely diſgraceth revenge of injury by a word that ſignifieth diſgrace, loſſe of victory, or impotency of mind. Thunder, haile, tempeſt, neither trouble nor hurt celeſtiall bodies: no more doth anger, great minds. Edom was ſhort-ſpirited, ſoon kindled, and not eaſily appeaſed; his wrath kept no bounds, as the word here uſed importeth: his coales were coales of Juniper, fierce and long laſting: his fire not elementary, but culinary; nouriſhed by low and unworthy conſiderations: a fruit of the fleſh, and ſuch as excludes out of heaven Gal. 5.20, 21. It was not the paſſion, but the habit of hatred which St. James calleth the devill Jam. 4.7. and St. Paul counſelleth men not to give place to that devill: and for that end, not to let the Sun go down upon their wrath Ephe. 6.26. See Ezech: 35.5. where Edom is charged with a perpetuall hatre, and therefore threatened with blood, and deſolation, as here.
Verſe 12. But I will ſend a fire] A fierce enemy, ut ſupra. The inhabitants of Teman and Bozra, together with other the poſterity of Eſau, were famous for power and policy Obad. 8.9. Ier. 49.7. Eſa. 34.6. But there is no wiſdome, might nor counſell againſt the Lord Prov. 21.30, 31. He can make fooles and babies of the Churches enemies: he can fire out their malice &c.
Verſe 13. I will not turn away the puniſhment thereof] Or I will not turn and reduce him to my ſelf by repentance, that I may ſhew him mercy, as Lam. 5.22. Ier. 31.18. but harden his heart, and haſten his deſtruction.
becauſe they have ript up the women with child] Immane facinus, & vicinis indignum, ſaith Mercer, A cruel fact, and the worſe, becauſe done by ſo neere neighbours, and allyes; thus to kill two at one blow, and thoſe alſo innocent and impotent, and ſuch as they ought to have ſpared by the law of nature, and of nations: and all this, meerely out of covetouſneſſe and ambition.
That they might enlarge their border] but firſt root out the little ones, that elſe might hereafter claime and recover their fathers poſſeſſions. So at the Sicilian veſpers they ript up their own women that were with child by the French: that no French blood might remaine amongſt them. See the Note on Hoſ. 13.16. and learn to deteſt covetouſneſſe, that root of all evill, 1 Tim. 6.10. Better converſe with a Canibal, then with a truly covetous caytiffe: and more curteſie you may expect.
Verſe 14. But I will kindle a fire &c.] with mine own hands (not only ſend a fire, as before verſe. 10.12.) as Charles 5. Emperour of Germany, Parei medul. 1. hiſt. prof. pag. 907.(when it was told him how that Farneſius the Popes Generall had raviſhed certain Ladies) brake out into theſe hot words: If I had the villaine here, I would kill him with mine own hands: neither was he ever heard to ſpeak any thing with ſo great anger, in all his dayes.
with ſhooting in the day of battle] Cum clangore, velululatu with noiſe of trumpets and ſouldiers, ſo terrible, haply, as that in the bloody fight betwixt the great Turk Amurath 3. and Lazarus Deſpot of Servia: where the noiſe was ſo great,Turk: hiſt. 300. that the wild beaſts in the mountains ſtood aſtonied, and the birds fell to the earth amazed thereat.
with a tempeſt] i. e. with incredible ſwiftneſſe, and all on the ſudden: and ſo the more terrible, becauſe impetuous.
Verſe 15. And their king ſhall go into captivity] Where he may find as little favour as Zedekiab did with Nebuchadnezzar, Valerian with Sapores the Perſian, Baiazet with Tamerlan the Scythian: and not ſo much as Gilimer king of Vandals with Bellizarius, of whom he requeſted (and obtained) theſe three things, a loafe, a ſpunge, and an harp: a loafe to relieve him, a ſpunge to wipe his weeping eyes, and an harpe to cheer him up in his captivity.
He and his Princes together] Lords and loſels ſhall fare alike: the ſword ſpares neither: And in hell Potentes potenter torquebuntur Mighty men ſhall be mightily tormented.