Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Jeremiah · Chapter 4
CHAP. IIII.
Ver. 1. IF thou wilt return O Iſrael] As thou ſeemeſt willing to do, and for very good reaſon, Chap. 2.22, 23, 24. Thou art but a beaten rebel, and to ſtand it out with me is to no purpoſe: thou muſt either turn or burn. Neither will it help thee to return fainedly; for I love truth in the inward parts, and hate hypocriſie, halting, and tepidity. If therefore thou wilt return.
Return unto me] Return as far as to me; not from one evil courſe to another, chap. 2.36. (for that is but to be toſſed, as a ball, from one of the devils hands to the other) but to me with thy whole heart, ſeriouſly, ſincerely and zealouſly: for Non amat, qui non zelat. To a tyrant thou ſhalt not turn, but to one that will both aſſiſt thee, Prov. 1.23. and accept thee, Zach. 1.2.
And if thou wilt put away thine abominations out of my ſight] i. e. Thine Idols out of thine houſe and out of thine heart, Ezek. 14.3, 4.
Then ſhalt thou not remove] But ſtill dwell in the land and do good; feeding on faith, as Tremellius rendreth that, Pſal. 37.3.
Ver. 2. And thou ſhalt ſwear The Lord liveth] Not by Baal ſhalt thou ſwear, or other Idols, but by the living God, or by the life of God. The Egyptians once ſware by the life of Pharaoh, as the proud Spaniards now do by the life of their King. But, to ſpeak properly, none liveth but the Lord: and none ſhould be ſworn by but he alone; an oath being a proof of the Divine Power, which one worſhippeth. The Pythagoreans uſed to ſwear by foreign, Quaternity, which they called foreign the fountain of eternal being: and this doubtleſs was the ſame with foreign Jehovah.
Tremel.In truth, in judgement and in righteouſneſſe] Vere, ritè & juſte. 1. In truth, Rom. 9.1. that is, 1. To that which is true, leaſt we fall into perjury, Lev. 19.12. And, 2. Truly, agreeable both to the intentions of our mind (not deceitfully, Pſal. 24.2.) and agreeable alſo to the intentions of him that miniſtreth the oath, and not with mental reſervations, as Romiſh Prieſts oft ſwear.
The Romans uſed that moſt conſiderate wo…d Arbitror, when the Jurors ſaid thoſe things which they knew moſt certainly. Suidas.In judgement] Or, conſiderately, duely weighing the conditions and circumſtances: not raſhly and unadviſedly, Levit. 5.4. 1 Sam. 14.39. as thoſe that ſwear in heat and choler, ſwear when they ſhould fear, Deut. 10.20. and 28.58. The Graecians when they would ſwear by their Jupiter, out of the mere dread and reverence of his name forbore to mention him. And the Egyptians bore ſuch reſpect to Mercurius Triſmegiſtus, that they held it not lawful to pronounce his name lightly and raſhly. This is check to many ſwearing Pſeudo-Chriſtians. Such alſo as ſwear in jeſt, will (without repentance) go to hell in earneſt. The ancient form of taking and impoſing an oath was, Give glory to God, Joſh. 7.19. Joh. 9.24.
And in righteouſneſſe] 1. Promiſing by oath, lawful and poſſible things only; not making an oath a bond of iniquity, 1 Sam. 25.21, 32. and 28.10. 2. Careful to perform what we have ſworn, though to our own hindrance, Pſal. 15.4.
And the Nations ſhall bleſſe themſelves in him] Or ſhall be bleſſed in him, that is, in that God to whom thou returneſt, and by whom thou thus ſweareſt. They ſhall turn to God by thine example, and hold themſelves happy in ſuch a good turn.
Ver. 3. Break up your fallow-ground] Novellate vobis novale: Tertullian rendreth it, Renovate vobis novamen novum, put off the old man, and put on the new. See Hoſ. 10.11. with the Notes. By the practiſe of Repentance, runcate, exſtirpate, root up and rid your hearts and lives of all vile luſts and vicious practiſes. The breaking up of ſinful hearts, may prevent the breaking down of a ſinful Nation.
Sow not among thornes] i. e. Cares and luſts of life, fitly called thornes,—becauſe 1. They prick and gore the ſoul. 2. Harbour the old Serpent. 3. Choke the Word: there's no looking for a harveſt in a hedge. Stock them, and ſtub them up therefore, 1 Pet. 2.1. Jam. 1.21. do not plow here, and make a bawk there, &c.
Ver. 4. Circumciſe your ſelves to the Lord] There is a twofold circumciſion, Corporis & Cordis, Outward and Inward: that without this availeth nothing, Gal. 6.15. See the inward deſcribed, Coloſ. 2.11. It is the putting off the old Adam with his actions. It is purgatio animae & abjectio vitiorum, ſaith Origen, the clenſing of the ſoul, and the caſting away of ſin, that filthy foreskin, that ſuperfluity of naughtineſſe. It is a wonderful work of the holy Spirit wrought by the Word upon the Saints at their firſt converſion, whereby corruption of nature is wounded, beloved ſins caſt away with ſorrow, and the ſinner received into an everlaſting communion with God and his Saints: Thoſe that are not thus circumciſed, are not Iſraelites but Iſhmaelites: whereas Jether, though by nature an Iſhmaelite, 1 Chron. 2.17. yet being thus inwardly circumciſed, he was for his Faith and Religion called and counted an Iſraelite, 2 Sam. 17.25. See Philip. 3.3, 4, 5.
And take away the fore-skin of your heart] Not of the fleſh only (ſee 1 Pet. 3.21.) as the carnal Iſraelite, who reſts in the work done, glorious in outward priviledges, neglects the practice of religion and power of godlineſſe, purſueth him that is born after the ſpirit, the Iſraelite indeed, &c. and is therefore diſpriviledged, hated and defied by God, as Goliah that uncircumciſed Philiſtin was by David, dead in ſins and the uncircumciſion of the fleſh, Coloſ. 2.13. ſubject to utter exciſion, Gen. 17.14. as having no portion in Chriſt nor in Canaan. Take away therefore the fore-skin of the heart: ſtick not in the bark, pare not off the fore-skin of the fleſh only: off with the whole body of ſin, Col. 2.11. begin at Adams ſin, bewail that: then ſet upon the beloved ſin, out with that eye, off with that hand: caſt away all your tranſgreſſions with as great indignation as angry Zipporah did her childs fore-skin. Take unto you for this end the ſword of the Spirit, the word ſharper then thoſe ſtones that ſhe made uſe of, Exod. 4.24. conſider the threats (theſe will work faith, and that will work fear) apply the Promiſes, Deut. 30.6. Ezek. 36.26, 28. doubt not of Gods Power, but pray him to thruſt his holy hand into your boſoms, and to fetch off the filthy fore-skin that is there. Loe this is the way, walk in it.
And burn that none can quench it] When once it hath caught your thorns, ver. 3.
Ver. 5. Declare ye in Judah] As if the Prophet ſhould ſay, I do but loſe my labour in calling upon you to mortify your corruptions and to caſt away all your tranſgreſſions. Uncircumciſed ye are in heart and ears, and ſo will be. Now therefore ſtand upon your guard againſt the approaching enemy, and defend your ſelves, if at leaſt you are able, from the evil that is coming upon you. Mott up your ſelves againſt Gods fire, ver. 4.
Ver. 6. Set up the ſtandard towards Zion] All this ſeemeth to be Ironically ſpoken, as ver. 5.
For I will bring evil from the North] i. e. From Babylon. Ab aquilone nihil boni. There is alſo another Babylon ſpoken of in the Revelation, which to the true Church hath of long time been lerna malorum: Roma radiu omnium malolorum.and ſo the poor perſecuted Proteſtants in Poland feel at this day.
Ver. 7. The Lion is come up from his thicket] i. e. Nebuchadnezzar from Babylon, where he lyeth ſafe, ficut leo in vepreto, and will ſhorly ſhew himſelf for a miſchief to many people, who ſhall feel his force and fierceneſſe.
Ver. 8. For this, gird you with ſack-cloth] Repent, if at leaſt it be not too late, as the next words hint, that now it was.
For the fierce wrath of the Lord is not turned back from us] Or becauſe the fierce wrath of the Lord will not turn from us: it will have its full forth. See Zeph. 2.2. with the Notes.
Ver. 9. The heart of the King ſhall periſh] His courage ſhall be quailed, and he ſhall be ſtrangely creſt-faln. This was fulfilled in Zedekiah, who ſought to ſave himſelf by flight, but could not.
Ver. 10. Surely thou haſt greatly deceived this people] ſc. by thoſe falſe Prophets, ver. 9. Confer 1 King. 19.22, &c. Ezek. 14.9. This God doth as a juſt Judge, puniſhing ſin with ſin. The words may be rendered queſtion-wiſe, Haſt thou indeed thus deceived this people? Is it poſſible that Thou ſhouldeſt have an active or ſo much as a permiſhve hand in ſuch a buſineſſe?
When as the ſword reacheth unto the ſoul] i. e. To the heart, it goes as far as it can. — Capulo tenus abdidit enſem. See Pſal. 69.11.
Ver. 11. A dry wind of the high places] Ventus urens & exiccans as the Northwind is; underſtand hereby the King of Babylon, as ver. 6. blaſting and waſting all before him.
Not to fan nor to cleanſe] But to diſſipate and deſtroy.
Ver. 12. Even a full wind from thoſe places] An impetuous and ſtiff wind, ſuch as ſhall carry away chaff, and corn, and all.
Now alſo will I give ſentence againſt them] Heb. utter judgements with them, i. e. I will ſpeak no more by my Prophets, but by my Judgements.
Ver. 13. Behold he ſhall come up as clouds] Swiftly, and numerouſly.
His Horſes are ſwifter then Eagles] Which, though the biggeſt of all fouls, yet flye with greateſt ſpeed.
Woe unto us, for we are ſpoiled] This he premiſeth fitly to his exhortation to Repentance, ver. 14. q. d. We are utterly undone, if Repentance prevent not.
Currat ergo paenitentia, ne praecurrat ſententia.
Ver. 14. O Jeruſalem, waſh thine heart from wickedneſſe] Which defileth it worſe then any leproſy,Fruſtra ſunt lavamenta, ubi nulla eſt innocentia. Oecol. or jakes, doth the body, Mar. 7.19, 20, 23. Thy hands thou often waſheſt (and other outward parts; placeing therein no ſmall religion) thou canſt not waſh them in innocency; waſh them therefore in tears: and when thou haſt ſo done, cry to God with Auſtin, Lava lachrymas meas Domine: ipſae enim lachrymae ſunt lacrymabiles; Waſh my very tears, Lord; for they are lamentable ones. Beg of him to bathe thy ſoul in the blood of his Son, to waſh thee throughly from thine iniquity, and to cleanſe thee from thy ſin, Pſal. 51.2.
That thou maiſt be ſaved] i. e. Have ſafety here, and ſalvation hereafter.
Hic mora cogitationis redarguitur & ejus adlubeſcentia. Oecol.How long ſhall thy vain thoughts lodge within thee?] Heb. in the midſt of thee, in the very heart of thee? Creep in they will: but why ſhould they lodge there? why ſhould the Devil be at Inne with us? be any mans bed-fellow, as he is the angry mans, Epheſ. 4.26? David oft communed with his own heart, and his ſpirit made diligent ſearch for ſuch vagrants, Pſal. 77.6. Scopabam ſpiritum mem (ſo ſome render it) I ſwept out my ſpirit.Vulg. Carnal hearts are ſtews of unclean thoughts, ſlaughter-houſes of cruel and bloody thoughts, exchanges and ſhops of vain and vile thoughts, a very forge and mint of falſe Politick undermining thoughts, yea oft a little hell of confuſed and black imaginations. They had need therefore to be carefully cleanſed, and kept with all cuſtody. Grace beginnerh at the center, and from thence goeth to the circumference. God and Nature begin at the heart: Art begins with the face and outward lineaments; ſo doth Hypocriſy at outward paintings and expreſſions; it clenſeth the outſide of the cup and platter, when the inſide is full of ravening and wickedneſſe, Luke 11.39.
Ver. 15. For a voice declareth from Dan] which was firſt called Laiſh, then Dan, and after that (in honour of Tiberius Caeſar) Caeſarea Philippi. It was the utmoſt bound of Iſrael Northward:Joſeph. Antiq. lib. 18. and therehence came a rumour of the enemy entering, and making his firſt impreſſion into the Land; and ſo, by Mount Ephraim, to the Jews of Jeruſalem. This, Jeremy by a ſpirit of Prophecy foretelleth long before, againſt their vain confidence of better.
And publiſheth affliction] The ſame Hebrew word ſignifieth vanity or iniquity in the verſe afore-going. Sin is the mother of miſery and moleſtation.
Ver. 16. Make ye mention to the Nations] i. e. To the Jews who haply are called the Nations, becauſe once better accounted of then all Nations: thus the Saints are called All things, Coloſ. 1.18. and the Rabbines have a ſaying that thoſe ſeventy ſouls which came down to Egypt with Jacob, were more worth then all the Seventy Nations of the world beſides.
Sicut à Caeſare Caeſariani, à Preacore Praetoriani.That watchers are come] Nebuchadnezzars life-guard ſay ſome. Heb. Notſerim, i. e. Nebuchadnezzarens. Others give a better reaſon of the word from the next Verſe.
And give out their voice againſt the Cities of Judah] Whilſt they invade them cum barritu militari, with a horrid and horrible noiſe, ſuch as the Turks uſe nowadays alſo, when they ſet upon any City to ſtorm it.
Ver. 17. As keepers of a field are they againſt her] They have ſtraightly beſieged her; ſo that there is no eſcaping their hands.
Ver. 18. Thy wayes and thy doings have procured theſe things unto thee] This is like as we uſe to ſay to our children when they have taken cold or got any harm, This is your gadding and dabbling in the dirt, your going in the ſnow, your eating of fruit, &c.
This is thy wickedneſſe] i. e. Merces malitiae, the wages of thy wickedneſſe, the fruit of thy folly.
Becauſe it is bitter] Thou haſt given God a bitter pill, as it were, that went to his heart: and now he hath given thee as bitter a potion, that reacheth unto thine heart.
Ver. 19. My bowels, my bowels] So my head, my head, 2 King. 4.19. My leanneſſe, my leanneſſe, Iſa. 24.16. Thus the Prophet here, to expreſſe his inexpreſſible grief for the calamities of his people.Dolco inſtar parturientis.
I am pained] as a woman in travel.
At the very heart] Heb. at the walls of my heart, ſc. to ſee, in ſpirit, the City-walls ſurprized.
My hear maketh a noiſe in him] Saltitat & palpitat ut in pavidis & perculſis fi… ri ſolet, leaps and throbs.
I cannot hold my peace] Heb. I will not.
Becauſe thou hast heard] i. e. I have heard in the Spirit, and am affected with it, as if already come.
Ver. 20. Deſtruction upon deſtruction] Fluctus fluctum trudit, one miſchief upon another, the ſword after famine, captivity after a ſeige.
For the whole land is spoiled] Or, plundred: which word we firſt heard of in the Swediſh wars.
Ver. 21. How long ſhall I ſee the ſtandard?] Sad ſights and doleful ditties are common in times of war.
And hear the ſound of the trumpet] Tubam turbamque hoſtium.
Ver. 22. For my people is fooliſh, they have not known me] To know and to worſhip God aright, is the only true wiſdom, ſaith Lactantius.Lib. 3. cap. 30.
They are wiſe to do evil, but to do good they have no knowledge] In terrenis Lyncei, in coeleſtibus talpae. Wiſe the wicked are in their generation, ſubtil and ſlye: but ſo is the Serpent, or the Fox: the Swine that wandereth can make better ſhift to get home then the Sheep can to the fold. They have received the ſpirit of this world, 1. Cor. 2.12. the Devil alſo worketh effectually in them, as a Smith in his forge, Epheſ. 2.2. Hence they are wiſe to do evil. Elymas was a vere ſubtle fellow, but the Devils child; and ſo the more dangerous, Acts 13.10. Magnum ingenium & magna tentatio, ſaith Vincentius Lirinenſes concerning Origen, who had a great wit, but proved a great ſcandal to the Church. The Devil covets to be adorned by thee, ſaid Auſtin to one that was wittily wicked. Surely as Jet gathereth droſſe and refuſe things to it ſelf, but lets go gold and precious things: ſo do the Worlds wiſards.
Ver. 23. I beheld the earth, and loe it was without form and void] Tohu vabohu, as Gen. 1.2. ſightleſſe and ſhapeleſſe. Sermo est hyperbolicus; all was in a confuſion: what ſhall it then be at the laſt day?
Ver. 24. I beheld the mountains, and loe they trembled] War is a woe, that no words, how wide ſoever, can ſufficiently utter.
And all the hills moved lightly] As being lightned of their burden, (ſaith a Rabbin) trees and houſes.
Ver. 25. I beheld, and loe there was no man] But all killed, captived, or fled. Judaea lay utterly waſte for Seventy years. Inſomuch that after the ſlaughter of Gedaliah, when all, men, women and children, fled into Egypt, there was not a Jew left in the Country.
And all the Birds of the heavens were fled] Birds were given men for food, Phyſick, and delight, as companions of his life; therefore it is reckoned both here and chap. 9.10. as a judgement to loſe them.
Ver. 26. At the preſence of the Lord, &c.] Who was the chief Agent: as Titus the Roman Emperour alſo acknowledged after he had deſtroyed Jeruſalem: Suidas.Non ſe id feciſſe dixit, ſed Deo iram ſuam declaranti manus ſuas accommodaſſe, he ſaid it was not He that had done it, but that He had only lent his hands to God, juſtly diſpleaſed at that Nation.
Ver. 27. Yet I will not make a full end] God kept the room empty all thoſe Seventy years, till the return of the natives.
Ver. 28. Becauſe I have ſpoken it, &c.] Quod ſcripſi ſcripſi, ſaid Pilat, I will not alter it: See the like, Ezek. 24.13, 14.
Ver. 29. Every City ſhall be forſaken] See ver. 25.
Ver. 30. Though thou renteſt thy face with paint] Jeſabel like, 2 King. 9.30. See Ezek. 23.40.
In vain ſhalt thou make thy ſelf fair] i. e. Seek to ingratiate with the Chaldees, by ſubmitting to them, and worſhiping their Idols.
Thy lovers will deſpiſe thee] As an old withered ſtrumpet, and now out of date See Ezek. 16.36. & 23.22.
Ver. 31. As of her that bringeth forth her firſt childe] Primiparae: ſuch have greateſt pains and leaſt patience, oft.
For my ſoul is wearied becauſe of Murtherers] Once her Paramours, her Sweethearts. There is nothing got by comporting with Idolaters. The Duke of Medina's ſword knew no difference between Papiſts and Proteſtants in Eighty eight, and that they ſhould have found, had the Spaniard then prevailed.