Commentary on the Minor Prophets, Commentary 4 – Commentary 5
A COMMENT OR, EXPOSITION Of the Propheſie of OBADIAH.
Verſe 1. THE viſion of Obadiah,] The ſame, ſay ſome, that hid the Lords Prophets and fed them by fifty in a cave, when ſought for to the ſlaughter, by wicked Jezabel, 1 King. 18.4. whereupon himſelf alſo received a Prophets reward. That is (ſaith Lyra) was endued with the ſpirit of propheſie. Hierom addeth, that he was buried at Samaria, (called afterwards Sebaſte by Herod, in honour of Auguſtus) and that there his Sepulchre was yet to be ſeen. The Rabbines ſay, that this Obadiah was that widows husband, whom Eliſha relieved, by multiplying her oyl, 2 King. 4. Others (with more ſhew of reaſon) conjecture that this was that Obadiah mentioned 2 Chron. 34.12. a faithfull Levite, ſet by Joſiah to overſee the Artificers, who repaired the Temple in the eighteenth yeere of his reigne:Jer. 49. Ezech. 25. Pſal. 137.7. and ſo was contemporary to Ezechiel and Jeremy, with whom alſo he conſenteth in many paſſages: and beſides, he maketh mention of the Babyloniſh captivity, and the Edomites cruelty to the Jews at that time. But let him be who he will, (for where the Scripture hath no tongue, we need not finde ears: but may well content our ſelves with a learned ignorance) his doctrine he entituleth not a Burden, becauſe he concludeth it comfortably, but a Viſion which is more generall: it being his ſcope to comfort the people of God, that were under great affliction.
Thus ſaith the Lord God concerning Edom,] If Obadiah were himſelf an Edomite, but a Proſelyte to the Church (as ſome Rabbines have reported him) his viſion ſhould have taken the better with his cruell countrey-men, to bring them to repentance. But whether he were or not, they ſhould have obſerved his authority: and that his doctrine came Cum privilegio, and that it was the Lord God, the Tremend Trinunus that ſpake by him; and that hee was according to his name, a ſervant of the moſt high-God, which ſhewed unto them the way of ſalvation, Acts 16.17. Sed ſurdo fabulam: the Edomites were ſo fleſhed in blood, and ſuch inveterate enemies to the Church, that there was little good to be done upon them. Howſoever, to leave them without excuſe, and, if poſſible, to rouſe them out of their ſecurity, He ſaith,
We have heard a rumour from the Lord,] We, that is, I and my fellow-Prophets (who are à ſecretis to the Lord, Amos 3.7.) have heard for a certainty, that the Edomites are devoted to deſtruction. And that this was no vain rumour, but accordingly accompliſhed, ſee Jer. 25.9, 21. Mal. 1.3.
and an Embaſſadour is ſent among the heathen.] An herald at arms ſent by Nebuchadnezzar, ſay ſome, to ſtir up his Chaldeans againſt the Edomites: Others, make this Embaſſadour to be Chriſt, or a created Angel, or a divine inſtinct, or, laſtly, the Prophets. Whoſoever he is, he doth his work very vigorouſly.
Ariſe ye, ſaith he, and let us riſe up againſt her in battell.] Let us joyn our forces, and do our utmoſt againſt Idumea. After this ſort alſo ſhall Gods warriours ſtirre up themſelves one day, and one another, againſt the Romiſh Edomites, thoſe Pſeudo-chriſtians Antichriſtians, when God ſhall once put into their hearts, to hate that old withered whore of Babylon, to make her deſolate and naked, to eat her fleſh, and burn her with ſire, Rev. 17.16, 17. The Alarum was long ſince given them (not unlike this in the Text) by Francis Petrarch in theſe words. Babylon altera, nempe propinquior atque recentior, adhuc ſtat: citò itidem caſura; ſi eſſetis viri. De rem. utriuſque ſort. de al. 118.There yet ſtandeth a nearer and newer Babylon then that of old: but it ſhould not ſtand long, were you but Men. Ariſe ye, and let us riſe up againſt her in battell. The Jews at this day call the Hierarchie of Rome, the wicked kingdome of Edom; and for Dumah, Eſay 21.11. they read Roma, by a very eaſie (but willing) miſtake. See Dr. Taylours ſermon, called The Romiſh Edomite.
Verſe 2. Behold, I have made thee ſmall among the heathen.] That is, vile, deſpicable, and abject, as Pſal. 119.141. I am ſmall and deſpiſed: nothing is more ordinary then to deſpiſe the day of ſmall things, Zech. 4.10.Auguſtin. foreign. Heſiod. Godw. Catal. And whereas God is ſaid to be Magnus in magnis, nec parvus in minimis, hee had alwayes kept down theſe profane Edomites, ſhutting them up in mount Seir, a craggy barren countrey (not unlike Aſcre Heſiods countrey, or Landaffe in Wales, which is ſaid to be a place, neither pleaſant, fertile, nor ſafe) and not ſuffering them to attain to any fame, or almoſt name among other Nations. Were it not that they are mentioned in the Bible (and never there for any goodneſſe neither) it would hardly have been known that there ever had been ſuch a people. Wherefore then ſhould Edom be ſo intolerably inſolent, as verſe 3? ſwell to ſuch an height of pride, play ſuch bloody pran…s, as he is here accuſed of? eſpecially ſince God is taking a courſe to make him yet leſſer and lower then yet he is,Eſay 23.9. by thoſe armies of his that are comming upon him, to ſtain the pride of all his glory.
Verſe 3. The pride of thine heart hath deceived thee,] ſo as to make thee think thy ſelf ſome great buſineſſe, when its no ſuch matter; and that thou canſt ſecure thy ſelf in thy ſtrong-holds from thy ſtrongeſt enemies: but herein thy pride hath befooled thee, and put the ſame trick upon thee that the ſerpent did once upon the firſt woman, Gen. 3.13. (the ſame word is there uſed as here) who complained, when ſhe was in the tranſgreſſion. The ſerpent hath deceived me, &c.1 Tim. 2.14. He is ſtill the King of all the children of pride; and thereby cheateth them,foreign. raviſheth them of their right reaſon, and rendreth them the direct objects of Gods hatred and heavy diſpleaſure, Jam. 4.6. hee ſetteth himſelf in battell aray againſt them. Though his excellency mount up to the heavens (ſaith Zophar concerning the proud perſon, Job 20.6.) and his head reach unto the clouds: yet he ſhall periſh for ever like his own dung; they which have ſeen him, ſhall ſay, Where is he? There is a deceitfulneſſe in ſinne, Heb. 3 13. a lie in all theſe outward vanities, Jon. 2.8. they were never true to thoſe that truſted in them. But the proud perſon feedeth upon aſhes, he feedeth himſelf with falſe hopes: a deceived heart hath turned him aſide, put him into a fools paradiſe, that he cannot deliver his ſoul, Eſay 44.20.get out of his golden dreams, nor ſay, Is there not a lie in my right hand? His caſe is not unlike that mans, who lying faſt aſleep upon the edge of a ſteep rock, dreams merrily of much happineſſe and ſafety: but upon the ſudden ſtarting for joy, breaks his neck, and tumbles headlong into the bottome of the ſea.
thou that dwelleſt in the clefts of the rock] In a rocky mountainous countrey (as the Highlander in Scotland out of the reach of my rod, as thou fondly fancieſt: in Arabia Petraea, where thine enemies cannot come at thee; and where thou thinkeſt thy ſelf no leſſe ſafe and out of harmes-way, then Moſes was, when God had put him into the cleft of the rock, and covered him with his hand Exod. 33.22. or Elias when he ſtood in the mouth of the cave 1 King. 19.13.
whoſe habitation is high] Heb: his habitation is high; by a change of the perſon out of an holy diſdaine o… Edoms pride and creature-confidence, as if he were extra jactum, out of gun-ſhot, above danger.
that ſaith in his heart, Who ſhall bring me down?]
Aequalis aſtris gradior, & cunctos ſuper
Altum ſuperbo vertice attingens polum,Atreus in Thieſte apud Senec.
Demitto ſuperos, ſumma votorum attigi &c.
My roof receives me not, tis ayre I tread:Ben: Jonſ.
At every ſtep I feele my advanced head
Knock out a ſtarr in heaven—
Such great ſwelling words of vanity ſpeakes the proud man,2 Pet. 2.18. ſuch big bubbles of of words, ſ…ſquipedalia verba, Who ſhall bring me down? who is the Lord? who is lord over us? &c. Such haughty expreſſions ſuch lofty language is a forerunner, a preſage of imminent deſtruction, as here. A bulging wall is not farr from a downfall. While the word (Is not this great Babel &c.) was yet in Nebuchadnezzars mouth, he was deprived of his kingdome, and driven from men &c. Dan. 4.31. Megaſthenes the Perſian (an ancient writer) reporteth that the Chaldeans relate, that Nebuchadnezzar returning home laden with victories, fell mad; and being in a fanatick veine, foretold the deſtruction of Babel, whether he foretold it or no tis ſure he occaſioned it, by confiding in it, and by robbing both God of his glory, and his anceſtors (the firſt founders) of their honour: for he only enlarged it,Pſal. 129.1. and built the palace entirely: and now he ſaith? Who ſhall bring me down? &c. That will I, ſaith God, in the next words. Aeſop being asked by Chilo (one of the ſeven wiſe men of Greece) what God was doing? anſwered, He bringeth down the proud, and lifteth up the lowly. See the like Pſal. 147.6.
Verſe 4. Though thou exalt thy ſelf as the Eagle] Or, as the Arabick text hath it, ad aquilam hard by the Eagle; Couldſt thou fly as high a pitch as that bird, which is ſaid to ſore out of ſight, and build thy neſt aloft, as He doth, on the higheſt mountaines, and talleſt trees, that the ſerpent may not come at his young.
and though thou ſet thy neſt among the ſtarrs] i. e. upon ſuch high hills as reach to the upper region of the ayre.Cicero. 1. de Oratore. Of Ithaca, ( Ʋlyſſes his country) the Oratour ſaith, that it was in ſcopulis quaſi nidus affixa, ſet as a neſt among the rocks. And Paulus Aemylius the Romane Generall pulled down the caſtles at Athens, ſaying that they were tyrannorum nidi: and our Henry 8. commanded the Abbeys here to to be demoliſhed, ſaying, that thoſe crowes-neſts were to be deſtroyed, ne iterum ad cohabitandum convolent that they might never breed againe amongſt us. Lucifer and his Antitype Nebuchadnezzar ſpake of aſcending into heaven, above the heights of the clouds, and of the ſetting their thrones above the ſtarres of God Eſa. 14.13, 14. See the like language, or bigger from the Prince of Tyre Ezek. 28.2. with the iſſue, much like this that here followeth.
thence will I bring thee down] Down with a vengeance: as he did Pharaoh, Nebuchadnezzar, Herod, Edom, Attilas, Genſericus, Bajazet &c. The Philiſtines flouted Jonathan and his armour-bearer and ſaid, Come up to us, and wee will ſhew you a thing: that is, we will give you your payment before we part with you: they held it impoſſible to get up that ſharp ſteep craggy rock where they kept garriſon. But Jonathan clambred over that rock on his hands, and feet; and put them to the rout 1 Sam. Plut. in Alexand. Curt. l. 7.14.13 An exploit of as great or rather of greater valour, then that of Alexander the great, for which he is ſo crowned and Chronicled by Plutarch, and Curtius: the ſtory is this. Arimazes having garriſoned a very ſtrong rock, (held almoſt inacceſſible, and to which there was but one only paſſage) in the Sogdian countrey, with thirty thouſand men: and being ſent unto by Alexander to yeeld up his hold, derided him and asked whether Alexander could flie? whereunto Alexander returned this anſwer, I will make thee know ere thou art a night elder, that the Macedonians can flie. Hereupon he pickt out three hundred of the boldeſt men he had: and by great promiſes prevailed with them the next night, to climbe up the backſide of the rock to the top of it; which accordingly they did: and killing the guardes, took the garriſon, letting in Alexander, who nailed Arimazes to a croſſe.
ſaith the Lord] who will ſurely do it: how improbable, or impoſſible ſoever you may judge it.
Verſe 5. If theeves came to thee, if robbers by night] Or, what? have theeves come to thee? have robbers been here? O, ſure 'tis worſe then ſo with thee: they would never have made ſuch clean work, as they ſay, but have left ſomewhat behind them, they would never have plaid the Harpyes in this ſort, and taken all before them, &c. Thus the neighbour nations ſtand wondring at this wofull deſolation, and ſarcaſtically inſulting: Now to be mocked in miſery is no ſmall grief to the party. Thus the Prophet prickes them by a Rhetorical Addubitation, the better to affect their minds with an effectual feare of no ordinary or eaſy calamity, but ſuch as will be wonderfull, and incredible: ſo that they that heare of it will ſay,
how art thou cut off?] Or, how ſilent art thou? what? did thine enemies ſet upon thee per amica ſilentia Lunae? did they take thee napping, that they ſhred thee thus? Have they dealt by thee, as Sr. Francis Drake (in his travels) did by the Spaniard whom he found ſleeping on the bank of a river with many wedges of gold lying by him. He never waked the man, but eaſed him of his charge; Or rather as Epaminondas did by the watchman, whom he found faſt aſleep: he thruſt him through with his ſword; and being chid for ſo ſevere a fact, replied, Talem eum reliqui, qualem inveni, I left him but as I found him.
If the grape-gatherers came to thee, would they not leave ſome grapes:] Surely they would: Deut. 24.21. there would likely be a gleaning of grapes after the vintage is done Iſa. 24.13. two or three berries in the top of the uppermoſt bough; foure or five in the outmoſt fruitfull branches Eſa. 17.6. It is hard but ſome make eſcape out of the battle to bring the ill newes. Edoms ruine therefore and deſolation was moſt deplorable and irreparable, ſith none was left alone: but all both men and meanes raked and racemated.
Verſe 6. How are the things of Eſau ſearched out?] Or (as Druſius reades it) How are the poſterity of Eſau ſearched out? the men to the ſlaughter, the wealth to the ſpoile? what cunning and daring ſouldiers were theſe to pry into every corner for prey, and to pull them out of every lurking hole, where they might have been circumvented and butchered, in thoſe dark and ſtrait places; This ſhewes ſurely that they were both armed and animated by God himſelf. Confer Joel. 2.6, 7, 8, 9. but eſpecially Jer. 49.10, 11. where you have the full of that, which is here but abridged: and therefore this verſe hath not ſo much as an Athnach in it, for diſtinction.
how are his hid things ſought out?] i. e. his treaſures and Jewels which have their name in Hebrew from hiding: becauſe men uſe to ſecret and ſecure them with utmoſt care and diligence, See Mat. 13.44. hence they are called treaſures of darkneſſe Eſa. 45.3. See Iob 3.21. Abundance of this was found at Conſtantinople, taken by the Turks: Turk. hîc…. 345. 347.ſo that the ſouldiers divided it among themſelves by hat-fuls, wondring at their wealth, and deriding their folly, that poſſeſſing ſo much, they would beſtow ſo little in defence of themſelves and their countrey, loſt by their tenacity and nigardice: And the ſame is reported of Heidelberg. Joſeph cont. Appron. l. 1. Antiq. l. 10. c. 10.This that is here threatened againſt Edom, was accordingly executed in the fift yeare after the deſtruction of Jeruſalem, ſaith Joſephus; Nebuchadnezzar in the 23. yeare of his raigne invading and waſting Idumea. Ill-gotten goodes proſper not. Men rake together riches, and know not who ſhall gather them Pſa. 39.7. But, let no man goe beyond and defraud another: for God is the avenger of all ſuch 1 Theſ. 2 Cor. 4.2. Prov. 10.4.6. They do beſt that renounce with St. Paul, thoſe hidden things of diſhoneſty: not walking in craftineſſe, nor making haſt to be rich; for treaſures of wickedneſſe profit not: and when God comes by his judgements to turn the bottome of the bag upwards, as Joſephs ſteward once did, all our ſecret thefts will out. See Eccle. 12.16.
Verſe 7. All the men of thy confederacy] which therefore ſhould be true to thee, but prove trecherous: ſo vaine it is to truſt to that broken reed of carnall combinations, Many friends are like deep ponds, cleare at the top, and all muddy at the bottom: the cauſes they will be, but not the companions of calamity. Like they are ſaith One, to crowes which flock to a dead carcaſſe, not to defend it but to devour it: and no ſooner have they bared the bones, but they are gone. David complaineth of ſuch Pſal. 55.13, 14, 15. and Jeremy of his unkind countreymen of Anathoth chap. 11. But for Edom, it was no great pitty, conſidering their perfidy both to God (becauſe they had tranſgreſſed the lawes morall and municipall, changed the ordinances, that is, the law, of nations and broken the everlaſting covenant, that is, the law of Nature, which is that light that lighteneth every man that commeth into the world Ioh. 1.9.) and alſo to their brethren the Iſraelites their extreame inhumanity, as it followeth ver. 10.11. They had therefore but their own meaſure meted againe to them: as they had forgotten the brotherly covenant, Am. 1.9, 11. ſo they met with thoſe that paid them home in their own coyne: neither were they any more pittyed, then Haman when the king frowned upon him, or Sejanus when he fell into the diſpleaſure of Tiberius; his friends ſhewing themſelves moſt paſſionate againſt him, ſaying that if Caeſar had clemency, he ought to reſerve it for men, and not caſt it away upon monſters.
al brought thee even to the border] And there left thee at the worſt: pretending to help thee, but betraying thee indeed to the enemy: and helping to caſt thee out of thy countrey, under a ſhew of courteſy.
the men that were at peace with thee] Heb: the men of thy peace, the Ammonites, Moabites and other neighbour-nations from whom thou fearedſt no hurt: theſe, to ingratiate with the king of the Chaldeans.
have deceived thee] Tuta frequenſque via eſt per amici fallere nomen. Ovid. foreign. Socr.This made a certaine Heathen cry out, Friends, there is no friend to be found: and Another, to pray God to deliver him from his friends; for, as for his enemies he could better beware of them.
they that eat thy bread] Heb. thy bread-men, thy fellow-commoners, convictores & conſalanei, others amici, that are ſeldome either ſatisfied, or ſure.
have laid a wound under thee] The Hebrew word ſignifieth both a wound and a plaiſter: they would ſecretly wound them, lay a wound under them; and yet ſeeme willing to bind up their wounds, and heale them, by applying a plaſter: ſuch dawbing there is in the world, Fide, deffide. Cavebis autem ſi pavebis.
there is none underſtanding in him] that is, in Edom. and this ſeemeth ſpoken by way of Apoſtrophe to the Iſraelites, whoſe comfort is intended in this whole Propheſie. It is as if it had been ſaid, Edom holds himſelf wiſe, but will ſhew himſelf a very ſot, deſtitute of common ſenſe: ſuch as taketh not notice that theſe are the wounds with which he was wounded in the houſe of his friends: the wit…al is either inſenſible of it: or elſe well content with it, till he hath bought his wit, and begins to open his eyes; but not till the paines of death are upon him, as it is ſaid of the Mole.
Verſe 8. Shal I not in that day ſaith the Lord &c.] Edom was famous for wiſdome, as appeareth by Eliphaz the Temanite, and other of Iobs friends who were Idumeans: and Rabſhakeh could ſay, that counſel and ſtrength are for wa…r Eſa. 36.5. what a price did Agamemnon ſat upon Neſtor? and Darins upon Zophirus? Scipio did nothing without his Polybius, and aſcribed moſt of his victories to his adviſe.Prov. 20.18. Every purpoſe is eſtabliſhed by counſel; and with good advice make warr, ſaith Salomon. Romani ſedendo vincnnt paſſed for a proverbe of old. The Romanes, conquered by ſitting in counſel: and Cyreas got more cities by his wisdome, then, Pyrebus by his puiſſance. But where no counſel is the people fall Prov, 11.14. and this was Edoms caſe in that day, that is, at that time when their confederates betrayed them to their enemie, and deſolation was at next doore by. God deſtroyed their wiſe men: he either cut them off, or infatuated them. Deus, quem deſtruit, dementat. When God intends to undo a man (ſay the Dutch) he firſt puts out his eyes, and befools him, Pliny ſaith of the Eagle, that ſetting upon the Hart, hee lights upon his hornes, and there flutters up and down, filling his eyes with duſt, born in her feathers: that at laſt he may caſt himſelf from a rock, and become a prey. God blindeth the underſtanding, and expectorateth the wiſdome of thoſe whom he deſigneth to deſtruction. Surely the Princes of Zoan are fools, the wiſe counſellours of Pharaoh are become bruitiſh, they have alſo ſeduced Egypt —The Lord hath mingled a ſpirit of perverſities in the middeſt thereof, &c. Eſay 19.11, 12, 13, 14.
Verſe 9. And thy mighty men, O Teman,] thy Gyants, thy Champions, that durſt look death in the face upon great adventures in the field: theſe were now diſmayed, and diſpirited; their courage was quailed, and even broken with fear, as the word ſignifieth: ſo that as Saul, when the Devil had preached his funerall, made haſte and fell with the fulneſſe of his ſtature all along on the earth, as being ſore afraid, 1 Sam. 28.20, ſo ſhall it be with the mighties of Teman, that is, of Edom: for Teman was nephew to Eſau, and ſonne to Eliphaz, Gen. 36. and of him, ſome city, or part of the countrey took its denomination. The Chaldee and the Vulgar Latine take the word Teman appellatively, and render it thus. Thy mighty men ſhall periſh from the South: or, thoſe that dwell to the Southward of thy countrey, and ſo are more remote from the Northern Chaldees; yet they ſhall no ſooner hear of their coming, but they ſhall tremble, and forget their proweſſe.
to the end that every one of the mount of Eſau may be cut off by ſlaughter.] Heb. every man, be he never ſo manly, and magnanimous. Of the mount of Eſau] of Idumea, which was mountaneous, and therefore fitly called Seir, that is, rough and rugged, nay be cut off by ſlaughter.] ſo that they ſhall live by fame onelyonly, and hardly that.
Verſe 10. For thy violence againſt thy brother Jacob,] For thine open violence, Hence tachmas, the vulture, who liveth by rapine, Levit. 11.10.thine iniquity, rapine, injury done by force, and in publike view, ſet upon the top of a rock, that all might behold it, Ezek. 24.7.
againſt thy brother,] thine own mothers ſonne, Pſal. 50.20. This is no ſmall aggravation of thy ſinne, that it is in germanum Iaeob, thy neareſt Allies. Edom had other ſinnes not a few: but this was the chief, and is therefore here and elſewhere chiefly alledged, as the cauſe of their utter ruine, Ezech. 25. and 35. Amos 1. Mal. 1. Nothing is more hatefull to God then unnaturalneſſe. A brother is born for adverſity, Prov. 17.17. his birth bindes him to it: and hee muſt firſt offer violence to himſelf, that is unkind to his diſtreſſed brother: he muſt tear the dictates of nature out of his own heart. And however at other times brethren may jarre and jangle: yet at a ſtrait, and in a ſtreſſe, good nature (if there be any remains of it) will work: and good blood will not belie it ſelf: Iſrael was charged for this cauſe not to abhor an Edomite, becauſe he was his brother, Deut. 23.7. and yet the Edomites uſed them as diſcourteouſly in their paſſage to Canaan, as the Moabites and Ammonites did, Num. 20.20, 21. they were alſo their perpetuall enemies, and of a deviliſh vindictive ſpirit toward them, to the very laſt: hence their enſuing doom.
ſhame ſhall cover thee,] for thy violence covering thee as a garment, and for thy pride compaſſing thee as a chain, Pſal. 73.6. The face of ſuch as are aſhamed is wont to be covered with bluſhing, the blood fluſhing to the outward parts to relieve them, and, as it were, to hide their ſhame. Hence the Hebrews ſay, that thoſe that bluſh for ſhame, are covered with ſhame, Mic. 6.10. Pſal. 69.8. and 35.26. and 109.17, 29. Iob 18.22. Thoſe that ſhame the counſel of the poor, becauſe the Lord is his refuge, Pſal. 14.6. ſhall themſelves be covered with confuſion here, and be raiſed up at laſt day to ſhame and everlaſting contempt, Dan. 12.2.
And thou ſhalt be cut off for ever. Aeteruùm, ex ima deciſus ſtirpe, peribis. Eſay prophcieth the ſame irreparable ruine to Edom, chap. 34.10. and ſo doth Ezechiel, chap. 35.9. That which Ieremy ſpeaketh of ſeventy years continuance only of their ſerving the king of Babel, chap. 25.11. it is not meant of an end of their captivity, but of the Babyloniſh Monarchy.
Verſe 11. In the day that thou ſtoodeſt on the other ſide,] Over-anent; curiouſly cying, and maliciouſly promoting, by thy virulent tongue, and violent hands, the downfall of Iſrael. Nemo curioſus quin malevolus, ſaith an Ancient. Theſe Edomites fed their eyes with their brethrens miſeries, as with a pleaſant ſpectacle. At firſt perhaps, they were onelyonly lookers on: but afterwards they ſtood againſt them in battel (when they ſaw them worſted) and took part with their enemies. See Eſth. 8.2. Pſal. 9.6. Eph. 6.11. The Samaritanes afterward ſerved them in like ſort, as Joſephus reporteth: eſpecially when Antiochus tormented the Jewes, they wrote to him to excuſe themſelves as no Jews; and (offering him their ſervice) baſely ſtiled him, Antiochus the mighty God.
In the day that the ſtrangers carried away captive, &c.] Edoms malice is here aggravated by the circumſtance of time they took to expreſſe it: viz. when Gods people were at worſt, and when their extreme miſery ſhould have moved pity. This was a Dog-like, Devil-like practiſe, to fall upon thoſe that are down before; to adde affliction to the afflicted, Pſal. 69.26. to puſh the wounded out of the Heard, as they ſay Deer do. Of ſuch barbarous and ſavage uſage David oft complaineth, and Job, and Jeremy, and Jeſus, Pſal. 22. ſuch ſhall one day cry out at Gods barre, as Joſephs brethren did, Gen. 42.21. and finde no mercy, Jam. 2.21. no more then cruell Haman did, Eſth. 7. it being juſt with God to ſet off all hearts from him, who had been ſo unreaſonably mercileſſe. This Job well knew, and therefore ſo ſtudiouſly purgeth himſelf of this hainous wickedneſſe, chap. 31.29. Auſonius alſo out of Pitaccus Mytelenaeus affirmeth him to bee a beaſt and worſe, that maketh himſelf merry in another mans miſery. The beaſtlieſt among bruit creatures, even ſwine, ſeem to be affected with the out-cries of their kind. Men onelyonly, more bruitiſh then they, triumph in the calamities each of other, and are not moved with their out-cries, albeit as bitter as that of Hezekiah, Eſay 38.14. O Lord, I am oppreſſed, help me. This Solomon calleth oppreſſion of an high nature, Eccleſ. 4.1. See Pſal. 142.4.
and forreiners entred into his gates,] having taken the city: then did the Edomites ſet fire to the Temple, 2 Eſdr. chap. 4. verſ. 45. Citizens in a ſiege fortifie their gates, and defend them to the utmoſt; for if the gates bee gained, the city is loſt: as it was at Jeruſalem, and as it had like to have been at the city of Coccinum, in the Iſland of Lemnos, which the Turks had ſurprized on the ſudden, but that they were happily prevented by the courage of one Marulla, a maiden of that city, who ſeeing her father ſlain in the gate, took up the weapons that lay by him: and, like a fierce Amazon, notably revenged his death, deſperatly fighting in defence of her countrey,Turk. hiſt. 412 with thoſe few that were in the gate at the firſt, and ſo kept the Turks out, untill the reſt of the citizens, moved with the alarm, came to the gate.
and caſt lots upon Jeruſalem,] i. e. upon the plunder of Jeruſalem: according to the cuſtome of old ſouldiers, Num. 26.56. See this fulfilled, 2 King. 24. and 25. See allſo more of this practiſe, Nah. 3.10. Joel 3.3. and how grievous it is to the ingenious, hear Andromache,
O foelix una ante alias Priameia virge,
Hoſtilem ad tumulum,Virg. Aeneid. Lib. 3. Troiae ſub moenibus altis
Juſſa mori, quae ſortitus non pertulit ullos,
Nec victoris heri tetigit captiva cubile.
Even thou waſt as one of them.] The emphaſis lieth in the word Thou: as in that of Julius Caeſar, foreign vov foreign. Di… Caſſ.beholding Brutus among the Conſpiratours that took away his life: What? Thou my ſonne Brutus? Even Thou, brother Edom, whom we ſpared in our paſſage thorow the wilderneſſe; when we deſtroyed other Nations, Deut. 2. Thou, who haſt from David's dayes (for moſt part) been our vaſſall and tributary. Hierom applieth this to Heretikes; Mercer to that Arch-heretike Antichriſt, an utter oppoſite to Chriſt, yet a pretended friend (as was Iudas) a ſervant of Gods ſervants (if you'le beleeve him) but a moſt bloody perſecutour of the Church, in whoſe ruines he yet revelleth, and will do, till Chriſt ſhall puniſh him, with his ſore, and great, and ſtrong ſword, Eſay 27.1. and dung his vineyard with the fleſh of that wild-bore.
Verſe 12. But thou ſhouldeſt not have looked on the day,] Unleſſe it were with weeping eyes. Ijſdem quibus videmus oculis flemus. Men have the ſame organ of ſeeing and of weeping: that when they behold a dolefull object, they might weep over it: not as the Crocodile doth over the dead body which ſhe had ſlain before, and afterward devoureth: but with true tears of compaſſion,Gen. 4.6. weeping with thoſe that weep. God takes it ill here, that any ſhould once look upon his afflicted people, unleſſe it be to pity and relieve them. He obſerved Cains lowring upon his brother: and the Jewes wagging their heads, Mat. 27.39. Rabſhakehs lofty looks,Gen. 31.2. Eſay 37.23. Labans change of countenance, &c. Men may not look at liberty, and as they liſt. Vultu ſaepe laeditur charitas. It was not for nothing therefore, that in Queen Elizabeths dayes, at a meeting of the borderers in the Marches, betwixt England and Scotland, about goods unjuſtly taken,Cam Eliſab. 279. ſecurity was given and confirmed on both ſides by oath, (according to cuſtome) and proclamation made, that no man ſhould harme other, by word, deed, or look.
when he became a ſtranger,] and fell under a ſtrange puniſhment, as Job ſpeaketh, chap. 31.3. that is, a rare and unheard of miſery, monſtroſum exilium, Tremellius rendreth it. This was threatened, 2 Chron. 7.21. and accordingly fulfilled, Lam. 1.9. Iſrael became the worlds wonderment, a famous inſtance of Gods ſeverity againſt a people of his wrath, and of his curſe. Aben-Ezra rendreth it, In his ſtrange day, ſuch as he had never ſeen the like before. Others, when he was baniſhed his own borders, and became a stranger at home: when God ſeemed to look ſtrange upon him, and to ſtand aloof, or as a man aſtonied, that knows not whether he had beſt help or no, as a mighty man that cannot ſave, Jer. 14.8,Acts & Mon, 1423. 9. Iohn Baptist was beheaded in priſon without any law, right, or reaſon, as though God had known nothing at all of him, ſaid that Martyr.
neither ſhouldeſt thou have rejoyced over the children, &c.] For this is to bee ſick of the devils diſeaſe, foreign, and ſuch are aſſured, that they ſhall not go unpuniſhed, Prov. 17.5. God will ſoon ſee it, and be diſpleaſed, and turn the current of his wrath, upon ſuch an offendour, Prov. 24.18. as he did here upon Edom, for looking with liking on the calamity of his brother, for rejoycing at the downfall of his enemy.
Neither ſhouldſt thou have ſpoken proudly.] Heb. Magnified thy mouth, bluſtering and breathing out big threats, ſetting up thine horne on high and ſaying, Raſe it, raſe it, even to the foundation thereof, Pſal. 137.7. Diripite, ex imis evertite fundamentis.Buchanan. Such a Pyrgopolynicas was Nebuchadnezzar, Eſay 10.13. and Alexander the great, and Antiochus, that little Antichriſt, Dan. 7.8. and that great Antichriſt of Rome, bellowing with his bulls, and menacing hell to all that adhere not to him. See Rev. 13.5, 6. and a like phraſe to this, Ezek 35.13.
Verſe 13. Thou ſhouldeſt not have entered into the gate, &c.] But have looked upon them as my people, though under a cloud of calamity; which will ſoon blow over. To enter therefore into their gates for prey, and ſpoil, is to burden your ſelves with that burdenſome ſtone, that ſhall break you: to drink of that poiſonous cup that ſhall bane you: to lay your hands upon that harth of fire, that will burn you, Zech. 12.2, 3, 6 Look to it, hands off, keep you farre from ſo evil a matter, leſt it prove as that gold of Tholouſe, a miſchief to all that meddle with it.Aurum Tholoſanum.
thou ſhouldest not have looked,] See Verſe 12. The repetition ſhews the hainouſneſſe of the ſinne. The Holy Ghoſt doth not open his mouth in vain (whatever Iob did, chap. 36.16.) nor multiply words without reaſon.
In the day of their calamity.] This is thrice mentioned: to ſhew how ſenſible God was of this ſavage dealing of theirs with his poor people, who now lay under the ſtrokes and ſtripes of a diſpleaſed mercy. The Hebrew word here rendred calamitie, ſignifieth a fog, vapour, or mistie cloud, Gen. 2.6. Iob 36.27. and by a Metaphor, it is put for affliction and miſery, as it is alſo in Latine.
Tempora ſi fuerint nubila, ſolus eris,Ovid. Athanaſ.
Nubecula eſt, citò tranſibit ſaid that Father.
Verſe 14. Neither ſhouldeſt thou have ſtood in the croſs-way] To intercept thoſe poore fugitives. Who ſought to ſave themſelves by flight, ſith they could not by fight. But alaſſe, Ʋna ſalus victis,Virg. nullam ſperare ſalutem. Seeking to ſhun the ſhelves, they ran upon a rock. Miſcheivous Edomites waylaid them: and either ſlew them, or drew them back to priſon, as in the next words.
neither ſhouldeſt thou have delivered up] Or ſhut up cloſe priſoners the Reſidue, Heb: Serido (the ſame almoſt with the Engliſh, the letters only tranſpoſed) thoſe poore few that were yet undevoured by the ſword. This was greateſt cruelty of all: And ſee the Edomites progreſſe in it, and what Proficients they prove. Nemo repentè fit deterrimus. Sin proceedes by degrees: neither is any man at his worſt at firſt. Firſt they looked at the churches calamity, and then they laughed, and then they inſulted and ſpoke big words, and then they plundered, and laſtly they butchered ſome, and impriſoned other ſome. Did not Gods enemies do all this amongſt us, in our late unnaturall commotions? wherein, beſides the many maſſacres made every where, it was a like difficult thing, in thoſe parts where they prevailed, to find a wicked man in their priſons, or a good man out of them.
Verſe 15. For the day of the Lord is near &c.] The wicked plotteth againſt the juſt, and gnaſheth upon him with his teeth. The Lord ſhal laugh at him: for he ſeeth that his day is coming Pſa. 37.12, 13. the particular day of his ſore puniſhment, a type and pledge of the generall judgement, that great day of the Lord, as it is called Rev. 6.17. and 16.14. becauſe the great God will on that day do great workes, and determine great matters, Jud. 19. But as ſome mens ſins go before to judgement, (as it were, by a ſpeciall ſeſſions preceding and anteverting the great Aſſiſes) ſo ſhould Edom, and his neighbour Nations taſt all of Nebuchadnezzars cup and whip Jer. 25. and this day is ſaid to be neere upon them, though it came not of above an hundred yeares after: ſo is the comming of Chriſt to judgement neere, though we preſume not to ſet the time as ſome have done, deceiving and being deceived.
as thou haſt done, it ſhall be done to thee] God loves to retaliate, and to oppoſe frowardneſſe to frowardneſſe Pſal. 18.26. contrariety to contrariety Levit. 26.18.21. ſeverity to cruelty, as he did to Adonibezek, Agag, Zeba and Zalmunna Jud. 8.19. and Edom here, and Ezech. 35. And the heathens held this but meet, as appeareth by their fables and ſtories of Phineus
Quid fodis immeritis natis ſua lumina, Phineu?
Poena reverſura eſt in caput ipſa tuum.Ovid.
So of Diomedes king of Thrace, Juſtum eſt ai… Rhadamanthus quod quis injuſtè alj…s intulit idem ſubeat & patiatur. Ariſt. Ethic.caſt by Hercules to be devoured by his own dogs which he had ſo oft fed with mans fleſh. The like might be ſaid of Perillus and his brazen bull, whereof himſelf had the handſell. Herein they ſaid no other thing, then what God had in the old law decreed Levit. 24.19. and Chriſt in the New hath confirmed Mat. 7.2. for a terrour to evill-doers, who ſhall have like for like returned unto them, and be filled with their own wayes Prov. 14.14. See Lam. 4.21. The Rabbbines conceive all this to be ſpoken of the Romanes (whom they call Edomites) Sure we are God will be even with that Romiſh Antichriſt, and render him his own in kind, when he once takes him in hand, as Rev. 18.6. &c. Rev. 13: 10.
Verſe 16. For as ye have drunk upon mine holy mountaine] As you O Edomites, have rejoyced and revelled in the ruines of Zion, carouſing and carolling in her calamity, ſo ſhall many nations, and you among, yea above the reſt (for your exceſſive perfidy and cruelty) drink deeply of the cup of Gods fury, which hath eternity to the bottom.
and they ſhal be as though they had not been] This clauſe makes againſt that other ſenſe that ſome ſet upon the text, viz. The Heathen ſhall drink, feaſt, and triumph over thee, O Edom, whom they have ſubdued: yea they ſhall drink ſo ſtoutly that they ſhall ſwallow thee up, and all thy ſubſtance, leaving thee nothing Praeter coelum & coenum, as that Roman prodigall boaſted he had done to himſelf. Their expoſition ſeemeth more probable, who here begins the Conſolatory part of the Propheſie? and make this verſe an Apoſtrophe to the afflicted Iews thus.Aben-Ezra Tremell. Mercer. Levely… Tar…. Like as ye my people have drunk your part of the cup of affliction (an ordinary Metaphor, not in Scripture onelyonly, as Ezek. 23.32. Ier. 49.12. Mat. 20.22. but alſo in Heathen Writers, in alluſion perhaps to the cup of poyſon given at Athens to Malefactours, or (as ſome think) to the manner of their feaſts whereat the Sympoſiarch, or ruler of the feaſt (Ioh. 2.) gave order what, and how much, every one ſhould drink) ſo ſhall all the Heathen drink, and that continually: yea they ſhall not only ſip of the top, that which is ſweeteſt and cleareſt; but the dregs and ſediment too, they ſhall both drink and ſwallow down; till ſuch time as it hath wholly ſwallowed them up, ſo that they ſhall be as though they had not been. See for confirmation of this ſence, Ier. 25.25. and 49.12. And pray for the ruin of Rome, ſo long ſince foretold by Sibylla. Tota eris in cineres, quaſi nunquam Roma fuiſſes. The Propheſie is fulfilled already in Edom; whoſe very name is loſt, more then what the Scripture reporteth of them. The Chaldees cut off abundance of them, together with the Moabites, Ammonites, and other neighbour nations. After that, Iudas Macchabeus, and his nephew Hircanus ſlew a great ſort of them: and then, laſtly, the Romans and other Princes rooted them utterly out. See Ioſeph. Lib. 1. Antiq. cap. 10. 1 Maccab. 5.65. 2 Mac. 10.16, 32.
Verſe 17. But upon Mount Zion ſhall be deliverance,] God will turne againe their captivity as the streames in the South. He ſtirred up the ſpirit of Cyrus to ſend them home: he reſtored unto them both Religion and Liberty: he did all that could be done for them, by ſending his Son amongſt them in the fulneſſe of time, made of a woman, &c. made alſo unto all his people, wiſdome, righteouſneſſe, ſanctification, and redemption, 1 Cor. 1.30. Jeſus hath delivered us from the wrath to come, 1 Theſſ. 1.10. Neither is there any other Name, whereby heaven is to be had, but onelyonly by the Name of Jeſus.
and there ſhall be holineſſe,] Holineſſe to the Lord, as Zach. 14.20. See the Notes there. All the Lords people ſhall be an holy nation, 1 Pet. 2.9. Every inhabitant of the city of God ſhall be partaker of holineſſe, both imputed and imparted; that, for juſtification, being inherent in Chriſt, imputed to us; this, for ſanctification, imparted by Chriſt, inherent in us.
and the houſe of Jacob ſhall poſſeſſe' their poſſeſſions.] They returning from Babylon ſhall not onelyonly recover their own poſſeſſions, out of the hands of the Edomites, Samaritans, and Syrians, by vertue of an Edict from king Darius; but they ſhall alſo poſſeſſe the Edomites themſelves, and their territories: when converted to the faith of Chriſt, they ſhall bring their wealth unto the Church, and (as it is faid of Tyrus, Eſay 23.18.) feed and clothe therewith the Saints of God.
Verſe 18. And the houſe of Jacob ſhall be a fire, &c.] The houſe of Jacob are the two tribes of Judah and Benjamin: the houſe of Joſeph are the ten tribes of Iſrael, whereof Ephraim was the head. The ſence is this, thoſe two tribes, together with ſuch of the ten as joyned themſelves to them, either before, or after the captivity, ſhall invade Idumea, burn it, and ſubdue it, as fire doth stubble fully drie. This was done by Hircanus, and Judas Macchabeus, who compelled the Edomites to bee circumciſed: and ſo wholly poſſeſſed thoſe parts,Joſeph. 13. Ant. 17. that there were not any reliques of them remaining; no not ſo much as one foreign (as the Septuagint render it) or, foreign (as ſome read them,) any to carry corn after the camp, or fire before it, according to the cuſtome of the Greeks and Eaſterlings: which torch-bearer might as little bee violated, as an Embaſſadour; but here, hee ſhould bee cut off with the reſt, and not ſo much as a meſſenger left to relate the overthrow. The Edomites were ſo utterly rooted out by Hircanus, Alex. ab Alex. l. 5. c. 3.that they thenceforth ceaſed to bee Edomites, and became Jews. Thoſe of them that were converted, by the preaching of the Goſpel, ceaſed to be either Edomites or Jewes, and became Chriſtians. The Apoſtles burning with the zeal of Gods glory, and love to mens ſouls, devoured and waſted the infidelity, idols, and vices of the Gentiles, where-ever they came preaching. Hence Chryſoſtom ſaith, Peter was a man made all of fire, walking among ſtubble: Paul was inſatiabilis Dei cu…tor, an inſatiable ſervant of Chriſt. And to the like purpoſe it was, that to one that deſired to know what kind of man Baſil was, it is ſaid, there was preſented in a dream a pillar of fire, with this Motto, Talis eſt Baſilius, Such an one is Baſil. And old Latimer, when he was demanded the reaſon why ſo little powerfull preaching? anſwered, Deest ignis, the ſpark of the ſpirit is wanting. Howbeit this Prophecy, as it began to be fulfilled at firſt by the Apoſtles, and the Apoſtolicall perſons that came after them; ſo it is daily, and ſhall be continually to the worlds end fulfilled by the faithfull preachers of Gods holy word, who are clothed with a ſpirit of judgement and of burning, Eſay. 4 4. and out of whoſe mouth proceedeth fire, Rev. 11.5. to purge the gold, and to conſume the ſtubble.
Verſe 19. And they of the South ſhall poſſeſſe the mount of Eſau,] Thoſe of the South, that is, the tribe of Judah. For Iudaea was divided into five parts, Joſh. 15. whereof one was Southward, toward the coaſt of Edom, ver. 21. Another was in the vale or plain, near unto the Philiſtines, ver. 33. Here then Obadiah ſheweth, that the Jews ſhall not onelyonly recover their ancient inheritances, but alſo much enlarge the ſame: whereby he ſignifieth, that the Church of Chriſt ſhall grow ſo very great, that Jewry ſhall be too narrow for them (ſee Zach. 10.10) the ancient bounders ſhall not receive them. See Num. 24.17. Eſay 11.14. The Goſpel was ſoon ſpread, not onelyonly to the neighbour nations, but to all the ends of the earth: the Edomites, Philiſtines, &c. are onelyonly mentioned, as being better known and more adverſe to the Jews, then other nations were.
and they of the plain, the Philiſtines,] i.e. thoſe five Lordſhips, Gath, Gaza, Aſcalon, Ekron, and Azotus, all which countrey (called Sarona, Acts 9.) Augustus gave to Herod the Aſcalonite; and, after his death, to his ſons; dividing it into Tetrarchies, Luke 3.1.
and they ſhall poſſeſſe the fields of Ephraim, and the fields of Samaria,] All which Hircanus ſubdued, and deſtroyed their Temple built in mount Garizim.
and Benjamin ſhall poſſeſſe Gilead,] that is, ſhall propagate and extend his habitation beyond Iordan: and in reſpect of his exceeding great multitude, ſhall be compelled to hold and poſſeſſe Gilead, all the countrey betwixt Iordan and mount Libanus. Thus Hierom with the Hebrew Scholiaſts, and many others: who do alſo note, that under theſe earthly felicities heavenly are deſcribed: and that all this is chiefly accompliſhed under Chriſt, when as the faithfull are made heirs and lords of all things by Him, who is their Head. See Ezek. 37.16, &c.
Verſe 20. And the captivity of this hoſt of the children of Iſrael, &c.] i.e. the multitude of the Jews carried captive to Babylon, returning at length into their own countrey, ſhall poſſeſſe all the places of the Canaanites, all the Maritine cities, all the tract of ground as farre as Sarepta, which is betwixt Tyre and Zidon, therefore called Sarepta of Zidon, 1 King. 17.19. Here dwelt the Canaanites, whom Aſher could not expell, Judg. 1.31, 32. See Mat. 15.22.
and the captivity of Jeruſalem which is in Sepharad,] that is, either in ſome citie of Aſſyria, or in the utmoſt bounds of the Babyloniſh dominion, (as ſome interpret the word Sepharad, by taking it aſunder) or as farre as Apharad, (ſo the Septuagint) that is, Euphrates. The Hebrew Doctors, as by Canaanites here, they underſtand the Dutch, and by Zarephath, France, ſo by Sepharad they will needs have Spain to be meant, ſubdued ſay they by Nebuchadnezzar, after other his great conqueſts, and by him planted with Iews, carried captive from Ieruſalem. With ſuch bold and frivolous fancies do theſe poor deluded creatures fondly feed themſelves. They are generally light, aeriall, and fanaticall brains, ſaith One: apt to work themſelves into the fools-paradiſe of a ſublime dotage. They not onelyonly expect a corporall reſtitution to their own countrey,Blounts voyage. but alſo a ſoveraignty over all other nations, and poſſeſſion of their Provinces, ſaith Another: they beleeve that the Meſſias is not yet come,Buxtorf. ſynag. c. 5. becauſe the Chriſtian Empire is not yet deſtroyed: and therefore they pray daily for the overthrow of the Roman Empire. Out of the Eaſt it is that they expect their Meſſiah, whither the Spaniſh Iews fled, (when they were baniſhed) and are exceedingly multiplied: for thoſe do they hold to be this captivity of Ieruſalem here mentioned,Spec. Europ. viz. of the tribe of Iudah; and the other in Germany, and Italy, to be of the tribe of Benjamin: who in honour of the more noble tribe, and to correſpond with them the better, do learn the Spaniſh Tongue: which thoſe ſtill retain, in hope, belike, to be one day Lords of that large and rich countrey.
Shall Poſſeſſe the cities of the South.] i. e. ſhall return to their own Southerly cities and provinces. And this Propheſie of recovering the holy land, is to be taken in a ſpirituall ſence: and it importeth, that all thoſe that are Iſraelites indeed, Iews inwardly, ſhall flee to the Church of Chriſt, Rom. 9.
Verſe 21. And Saviours ſhall come up on mount Zion,] Judas Macchabeus, and Hircanus in the hiſtory: as in the myſterie, the Apoſtles and other of Chriſts Miniſters, who are here and elſewhere called Saviours (a very high ſtile) becauſe God maketh uſe of their Miniſtery (as he doth likewiſe of the Angels) for the good of them that are heirs of ſalvation, Heb. 1.14. and by their help, the faithfull are ſaved. Hence thoſe expreſſions, 1 Tim. 4.16. thou ſhalt ſave thy ſelf and thoſe that hear thee, Iam. 5.20. he ſhall ſave a ſoul from death, Iob 33.24. Deliver him from going down to the pit: I have received a ranſom. See alſo Mic. 5.6. Iude 23. 1 Cor. 3.6, 7, 9, and 4.1. and 9.22. Let Miniſters hence learn their dignity, and their duty. Chriſt hath communicated to them many of his own moſt honourable titles, as Light of the world, Doctour, Paſtour, Saviour Redeemer, &c. True it is, He alone is the principall Saviour (and therefore it followeth in the cloſure of this ſhorteſt,Breviſſimus ſed difficilimus Propheta. Mer…er. but moſt difficult Prophet, the kingdom ſhall be the Lords) He, to ſpeak properly is the ſole both Soveraign and Saviour of his body the Church. Sed ſervatores dicuntur, ſaith Mercer, but they are called Saviours, becauſe they preach the word of this ſalvation, and are inſtrumentall to Chriſt in that great work; like as the Apothecary is to the skilfull Phyſician, in curing his patient of a deadly diſeaſe.
to judge the mount of Eſau,] Antichriſt with his adherents: all other Infidels alſo, and Atheiſts, condemned here by Chriſt and his faithfull Miniſters,Ezek. 20.4. as rebels againſt God, and ſinners againſt their own ſouls. Wilt thou judge them, ſonne of man? wilt thou judge them? cauſe them to know their abomination, and to judge themſelves worthy to bee deſtroyed; that judging themſelves, they may not bee judged, 1 Cor. 11.31. but of Eſauites may become true Iacobites: as Iether, by nature an Iſmaelite, 1 Chron. 7.17. is, for his faith and piety, called an Iſraelite, 2 Sam. 17.25. Lo thus to judge the mount of Eſau, ought to bee the ambition of Chriſts Miniſters, for to gain them to Chriſt, by convincing the world of ſinne, of righteouſneſſe, and of judgement, that is, of the miſchief of ſinne, the neceſſity of juſtification by Chriſts merit, and of ſanctification by his Spirit. This is to be both Iudges and Saviours; as thoſe Iudges of old were, whereunto the Prophet here ſeemeth to allude. This is to ſave people with fear, pulling them out of the fire, Joh. 16.….Iude 23. This is to proclaim Chriſt King, and to ſet the Crown upon his head, as Cant. 3.11. with that glorious acclamation, The Lord is our Judge, the Lord is our law-giver, the Lord is our King, and He will ſave us, Eſay 33.22.
The Kingdom ſhall be the Lords.] Not onelyonly the Kingdom of Power, over all creature, 1 Chron. 29.11. and Grace in the hearts of his people here (called oft the kingdom of heaven in the Goſpel) but alſo of Righteouſneſſe, and of Glory hereafter, to be chiefly exerciſed at that Great and dreadfull day.
Now to this King Eternal, Immortal, Inviſible, the onelyonly wiſe God, be honour and glory, for ever, and ever. Amen.1 Tim. 1.17.