Exposition of Ezekiel 6-13, Commentary on Ezechiel · Chapter 7 · Verses 20-22
CHAP. VII.
20. As for the beauty of his ornament, he ſet it in Majeſty: but they made the Images of their abominations, and of their deteſtable things therein: therefore have I ſet it farre from them.
21. And I will give it into the hand of the ſtranger for a prey, and to the wicked of the Earth for a ſpoyle, and they ſhall pollute it.
22. My face will I turne alſo from them. and they ſhall pollute my ſecret place: for the Robbers ſhall enter into it and defile it.
IN theſe Verſes comes the Temple into conſideration, and the calamity befell them in regard thereof, with the cauſe of it: The Temple here is deſcribed;
Firſt, by it's appellation, It's his Ornament.
Secondly, by it's qualification: Its Beautifull.
Thirdly, From it's end, ſet for Majeſty, or from the manner ſet in Majeſty.
Fourthly, The Author, Hee ſet it.
The calamities befell it, and them, are
Firſt, Rejection, or ſeparation of it, I have ſet it farre from them.
Secondly, Tradition of it into hands of others: And they are ſet out to be;
Firſt, Strangers.
Secondly, The wicked of the Earth, v. 21.
Thirdly, Depredation, It ſhall be for a prey, and for a ſpoyle, Ibid.
Fourthly, Prophanation, They ſhall pollute it, Ibid.
Fifthly, Averſion, and that of the face of God, v. 22. My face will I turne alſo from them.
Sixthly, Contamination of the Sanctum Sanctorum, They ſhall pollute my ſecret place.
The cauſe of all theſe evils is ſet downe in the 20 Verſe, They made the Images of their abominations, and of their deteſtable things therein.
As for the beauty of his Ornament he ſet it in Majeſtie.
Some Expoſitors interpret theſe words, not of the Temple, but of their Silver, Gold, Jewels, and ſuch like precious things, with which they were deckt as a Bride, for which they ſhould have been dutifull and thankfull, but they abuſed all to Idolatry, pride, and ſervice of their luſts, and ſo provoked God to take all from them.
Others expound them onelyonly of the Temple, Jonathas, & Rabbi David de Templo interpretantur, Maldonat.to whoſe judgment I incline, and that upon theſe conſiderations.
Firſt, Its ſayd, Hee ſet it, which takes off the conection of this Verſe with the former; had it been meant of their Gold, Silver, &c. it ſhould have run Plurally, They caſt their Silver in the ſtreets, they ſhall not be ſatisfied; and ſo they ſet the beauty of their Ornament for pride; whereas its Hee ſet, not the people, but God.
And if it be urged, He ſet their Gold, Silver, the beauty and Ornament of his people in Majeſty, or for Excellency, it ſuits not with what follows; They made Images of their abominations, and deteſtable things therein, it ſhould have been thereof, foreign in e… Montan. Piſcat. Jun. Polan.if that had been the ſenſe; but its therein, agreeable with the Originall, and ſo choiſe Expoſitors render it.
Secondly, Thoſe words in the 21 Verſe referre more properly to the Temple, then to their Silver and Gold, holy things are ſubject to pollution more then common: Some to helpe this, Interpret the word for pollute, to kill and make the ſenſe;foreign They ſhall kill their Captives, and ſo referre it to the men, not their Wealth; or if to Wealth, then they render it vilifie, they ſhall vilifie their Silver and Gold, they have made their beauty and ornament; but I ſee no cauſe why the ſenſe of the word ſhould be changed in this verſe. When its taken for polluting in the next verſe, they ſhall pollute my ſecret place.
4. In this 22. verſe, he ſpeaks of the ſecret place, the holy of holies which was in the Temple, and hence to mee is an argument that he ſpake of the Temple.
The beauty of his Ornament.
Theſe words are a metaphoricall deſcription of the Temple, whereby its likened to a beautiful garment, which becomes the party wears it, or to any precious thing that adorns the body, Exod. 33.4. No man did put on him his ornament. That is, his chiefe apparell, and other precious things which might adorn the body. Ornaments were choiſe things, 2 Sam. 1.24. Judges 8.26. The Hebrew word ſignifies choiſe robes, ſilken vailes, coſtly chaines, crownes, &c. What ever excellency may be faſtned to the body or garments of a man, ſuch an ornament was the Temple, to God, and to the Jews.
Firſt to God, It was his dwelling place, Pſalm 74.7. And no mean one, Iſa. 60.7. Hee cals it the houſe of his glory: So great was the glory of it, that in compariſon thereof the ſecond Temple was nothing, Hag. 2.3. There multitudes of his people met, prayed, whence it's named an houſe of prayer, Iſa. 56.7. There they ſang praiſes, Pſal. 150.1. and God there inhabited the praiſes of Iſrael, Pſal. 22.3. There they ſacrificed, 2 Chr. 11.16. And it was an houſe of ſacrifice, thither did Kings bring preſents unto the Lord, Pſ. 68.29. Kings did honor the place, & garniſhed the Temple with great gifts: Selucus King of Aſia of his own revenues bare all the coſts belonging to the ſervic… of the ſacrifice, 2 Mach. 3.2, 3. By his worſhip there he was diſtinguiſhed and made knowne from all falſe Gods: there the Saints deſired to dwell to behold the Lords beauty, Pſal. 27.4. And ſee his power, Pſal. 63.2. There every one ſpeaks of his glory, Pſal. 29.9. The earth is full of the glory of God, but the Temple is fuller; there is the chiefe & brighteſt glory, glory that affects every eye, heart, and tongue, all theſe are ornaments and honour to God.
2. To the Jewes: If we ſhould look at the ſtructure only, it was one of the ſtatelieſt and moſt magnificent buildings that ever the world had, there were 150000. workmen employed about it, 1 Kings 5.15, 16. And 7. yeares in building, Chap. 6.37, 38. The Apoſtles wondred at the goodly ſtones and glory of the ſecond Temple, Luke 21.5. which were inconſiderable to thoſe of the firſt, Hag. 2.3. In this reſpect it was a great ornament to Jeruſalem, and the Jewiſh Nation: But it was the houſe of the great God, Ezra 5.8. The houſe called by his name, Jer. 7.11. Th…re he made his people joyfull, and accepted their offerings, Iſa. 56.7. There they had fatneſſe, Pſal. 36.8. Loving-kindneſſe, Pſal. 48.9. Help in their diſtreſſes, Pſal. 20.2. In Ezek. 24 21.25. you have theſe expreſſions.
1. It's cal'd their ſtrength.
2. The excellency of their ſtrength.
3. The deſire of their eyes.
4. That which their ſoules pittyed (leaſt it ſhould be deſtroyed.)
5. Their glory.
6. The joy of their glory; all which ſhew the Temple was an ornament to them.
The beauty of his Ornament.
The Temple was beautifull, Iſa. 64.11. Our holy and beautifull houſe is burnt up with fire. There was a material beauty in it, as you may read, 1 Kings 6. and 2 Chron. 3.6.8. He garniſhed the houſe with precious ſtones for beauty, and the gold was gold of Parvaim, all was overlaid with fine gold, which made it glorious, there was a ſpiritual beauty in it, Pſal. 96.6. Strength and beauty are in his Sanctuary: There was the beauty of holineſſe, Pſal. 29.2. There was beautiful order, beautiful worſhip, beautiful ordinances, and a moſt beauteous God, Pſal. 27.4. Whoſe glorious preſence and lovely truths drew the eyes and hearts of the godly thither, Iſa. 2.3. Come, let us goe up to the mountain of the Lord, and he will teach us of his wayes.
Hence Sion the Mount, where the Temple was,foreign is called the perfection, or univerſality of beauty, Pſalm 50.2. There was all beauty.
foreignHee ſet it in Majeſtie.
In magnificent pomp, or for Majeſty, Glory, and Excellency; God ſet the Temple among the Jewes, that it might be their glory, excellency, and make them glorious and excellent among all Nations, Iſa. 60.15. is the ſame word, and it's rendered an excellency; it might wel be, for ſo ל is rendered thrice in one verſ. Exod. 28.2. Thou ſhalt make holy garments for Aaron, for glory, for beauty.
Or hee ſet it into Majeſty, into excellency; the majeſty and excellency of the Temple, was not onelyonly the ſtatelineſſe of the ſtructure, the ſtrength, and ſcituation of it on a hill; but in that it was ſanctified and bare Gods name, 1 Kings 9.7. Chap. 8.29. It was a type of Chriſt, and the Church, a part of their worſhip; in it their gifts and ſacrifices were ſanctified and accepted, Matth. 23.19. 2 Chron. 7.1. Fire came down from heaven, and conſumed the burnt offering and the ſacrifice. There was the Arke of the Covenant, a ſigne of Gods preſence, 1 Kings 8.6. In it were glorious viſions of God, Iſa. 6.1. Filled with glory, 2 Chron. 7.1. The people prayed towards the ſame, 1 Kings 8.38. The eye and heart of God was there perpetually, 1 Kings 9.3. It was exceeding magnificall of fame and of glory throughout all Countreyes, 1 Chron. 22.5. In theſe and ſuch things conſiſted the Majeſty, glory, and excellency of the Temple, and therefore it's cal'd their excellency, Ezek. 24.21. The excellency of Jacob, Amos 6.8.
Vide Druſ. in locum.Some refer it to the holy land, to their own habitations, to the City: If theſe, any, or all of them were the excellency of Jacob, much more the Temple, Pſalm. 47.4. The Temple and worſhip of it diſtinguiſhed them from, and made them excell all others.
But they made the Images of their Abhominations, and of their deteſtable things therein.
Here is the cauſe of all their miſeries; God had dealt bountifully with them, ſet his Ornaments amongſt them, put glory upon them, and diſtinguiſh'd them from all Nations; but they forgate God, prov'd ungratefull, and polluted their glory, even the Temple, with ſuperſtition and Idolatry. Theſe words, Abhominations and Deteſtable things have been opened before.
Therefore have I ſet it farre from them.
Here is one part of their Calamity, God had ſet the Temple amongſt them, a Divine Ornament for his owne honour, their good and glory; but they corruptd themſelves, diſhonoured God, and defiled his worſhip, his holy place with their own inventions, abhominations, and deteſtable things, and therefore I have ſet it far from them: or as the Hebrew is, I have made it to them an uncleane thing, or given it to them for ſeparation, it ſhall now be for their reproach, rejection, and deſtruction; it ſhall be taken from them, and deſtoyed out of my ſight as a polluted thing.
Obſer. 1 The chiefe ornaments and glory of a people are the ordinances of God, and his preſence. The Temple where God manifeſted himſelfe, and the Divine Ordinances were to be performed, was their beauty, their glory, Zech. 2.5. I will be the glory in the middeſt of her, meaning Jeruſalem. Other things may be ſome ornament to a people, as riches, peace, liberty, Cities well built, peopled, and fortified; Arts and Sciences, wiſe Counſellours, ſtrong Souldiers, juſt Judges, good Laws, prudent Governors, theſe adorne a people, but their chiefe Ornament is true Religion, and divine preſence. The Gentiles had thoſe fore-mentioned ornaments; yet becauſe they had not the true God, and true worſhip of his amongſt them, they were unlovely, accounted of as dogs, Mat. 15.26. An unhappy, a hopeleſſe people, Epheſ. 2.12. Without Chriſt, without God. David tels you what people is happy; even that people whoſe God is the Lord. Not thoſe have a falſe God, and falſe worſhip among them: but they have Jehovah, his Temple and Ordinances with them. Moſes knew that the preſence of God and his Ordinances were the honour and chiefe ornament of a Nation, and therefore makes a challenge, Deut. 4.7. What nation is there ſo great, who hath God ſo nigh unto them as the Lord our God is. God was nigh them in the pillar of fire, in the Cloud, in the Tabernacle, in the Arke and other ordinances, and no Nation under heaven had God ſo neer them, and gloriouſly amongſt them as the Jewes had. No nation though never ſo wiſe, wealthy or honourable had ſuch ſtatutes and righteous judgements as they had.
Moſes tels God that his preſence would be an argument they had found favour in his ſight, and were a people ſeparated from all people on the earth, Exod. 33.16.
Divine ordinances and God in them is the glory of any people, Jer. 2.11. Pſal. 106.20. Therefore when the Arke was taken a ſymboll of Gods being amongſt them, and before which they worſhipped, Phineas wife ſaid, the glory is departed from Iſrael, 1 Sam. 4.22. But when God manifeſts his preſence with a people, then are they glorious, Iſa. 59.21. He ſpeaks of his Covenant with them, and Spirit upon them: And Chap. 60.1. He ſaith, Ariſe, ſhine, for the light is come, and the glory of the Lord is riſen upon thee. Darkneſs ſhall cover the earth, and groſs darkneſſe the people; but the Lord ſhall ariſe upon thee, and his glory ſhall be ſeen upon thee. Others had darkneſſe, but the people where God and his wayes were, had light and glory; when new Jeruſalem comes down from heaven, ſhe is ſaid to have the glory of God, Revel. 21.10, 11. Pray that New Jeruſalem may come among us, that ſo glory may dwell in our Land, Pſalm 85.9.
2. It belongs to God to appoint worſhip, and the beauty of it; he ſet the ornament and beauty of it, not Moſes in the Tabernacle, nor Solomon in the Temple might preſcribe any ſubſtantiall or ceremoniall worſhip, Exod. 35.10. Every wiſe-hearted among you ſhall come and make all that the Lord hath commanded: not what I have commanded, but what the Lord hath commanded; though they were wiſe, yet they might not do ought after their owne hearts or heads, no not Solomon the wiſeſt of men, 2 Chron 3.3. He was inſtructed for the building of the houſe of God. foreignThe Hebrew is, founded; hee had a foundation laid in him by the Spirit of God, before he laid the foundation of the Temple, or did any of the work thereof.
What God appoints is an Ornament, hath beauty, is for glory; but let men ſet up ought in the worſhip of God, it hath no beauty but blackneſſe, no holineſſe, but iniquity, and God muſt be worſhipped in the beauty of holineſſe, 1 Chron. 16.29. Not in the blackneſſe of Iniquity; men thinke that Ceremonies do decore the worſhip of God, that Pictures, Altars, golden Veſſels doe make it glorious; but all is deformity which God hath not ſet up, and ſet up for glory.
3. The people to whom God vouchſafeth his preſence, his ordinances, they are his glory above all others, 1 Cor. 11.7. It is ſaid, that woman is the glory of man, eſpecially when ſhee is adorned with many Jewels, and more vertues; the Church is compared to a Bride, Iſa. 61.10.62.5. And when ſhe is decked with Gods ordinances, and beautified with the graces of his Spirit, how doth he rejoyce over her, delight in her, what a glory is ſhe unto him; the Church is Gods glory, Iſa. 4.5. As the wife is mans, and being under Covert-baron, he wil protect her, and eſteems her as his glory. Hence hee calls his people his peculiar treaſure, Exod. 19.5. His portion, Deut. 32.9. His Jewels, M…l. 3.12. His Anointed, Pſal. 105.15. An holy Temple, the Habit…tion of God, Epheſ. 2.21, 22. The fulneſſe of God, the body of Chriſt, Eph. 1.23. And Chriſt cals the Church his Love, his Siſter, his Spouſe, a Garden encloſed, a Spring ſhut up, a fountaine ſealed, Cant. 4.10.12. The faireſt among women, Cant. 5.9. Fair as the moone, cleer as the Sun, Chap. 6.10. And pleaſant for delights, Chap. 7.6. The Church is very beautifull and glorious, a Crown of Glory in the hand of the Lord, and a Royall Diadem in the hand of her God, Iſa. 62.3. The world hath baſe and low thoughts of the Church and people of God, but they are his glory, and glory in his hand.
4. That Images in the places of Gods worſhip are unwarrantable, ſinful. Here God complains, that they made Images, and ſet them in the Temple; the Hebrew ſignifies an Image, foreign.ſhape of things corporeall, or incorporeall, and its the ſame with that in Gen. 1.27. God created man in his owne Image, foreign.and this word includes all Images, 2 Kings 11.18. They brake Baals Images: be they Images of Creatures, or Creator, they may not come into the place where God hath ſet his Name, and meets his people. The Cherubims were by Divine appointment,foreign Exod. 25.18. others were forbidden, Exo. 20.4. Thou ſhalt not make to thee any graven image. The Targum hath the ſame word is here, and if no Images may be made for holy places and uſes, they may not be brought into them,Protrept. ad Gent. being made: Clemens Alexandrinus cals it a deceitfull art to make pictures, and ſaith wee are forbidden to exerciſe it. The Emperour Adrian commanded Temples to be made in all Cities without Images, bare Temples without ſuch ornaments;Lamprid. in vita Adriani. Idem in vita Alexand. Seu. whence came the proverb, Adriani Templum, when the Gentiles built them bare Temples, and when Adrian made ſuch Temples, it was conceiv'd they were for Chriſt; the Gentiles demanding of the Chriſtians why they had no knowne Images,Minut: Foelix in vit. Octa. De fug. ſeculi. it was anſwered, what Image ſhall be made to God, when man himſelfe is Gods Image. Ambroſe ſaith, our Church knoweth no ſuch thing as pictures. Jerome upon Ezek. 4. ſaith, we worſhip one Image only, and that is Chriſt, the expreſſe Image of the Father; no other Image ought to be in the Aſſemblies but Chriſt, and what he appoints. It was a Canon of the Eliberine Councell about the time of Conſtantine the Great,Concil. Elib. c. 36. It is our mind that pictures ought not to be in the Church, leſt that which is worſhipped, ſhould be painted on the walls. There is great danger in them, as you may read at large in the Homily of the perill of Idolatry, and bitter contention they cauſed among the Eaſtern and Weſtern Chriſtians heretofore, and ſtill great ſtrife and offence is between Papiſte, Lutherans, and others about them; the Lord convince all of their unlawfulneſſe, throw out all ſuch abhominations and deteſtable things.
5. Such is the corruption of man, that it is ingratefull for, and abuſive of the choifeſt mercies; God had ſet his Temple and pure worſhip amongſt them in much beauty, for glory to them, and to himſelfe: But they forgetting what a high favour this was in ſtead of honouring God in his Temple, & preſerving his worſhip intire and pure, they bring in the images of their Abhominations, their deteſtable things, and ſo blemiſh their beauty, defile their ornament, and ſtain their glory, it was wicked to corrupt themſelves with ſtrange marriages, Ezra 10.2. By dealing treacherouſly with their lawful wives, Mal. 2.15.16. By making a Calfe to worſhip, Exod. 32.7, 8. But worſe to bring their deteſtable things into the Temple, into Gods preſence and ordinances; when they made the Calfe, Moſes was in the Mount receiving inſtructions for worſhip, yet they had no place fixt for worſhip, nor the way of worſhip clearely opened unto them; but when God had ſet his Temple in Zion, they had a fixed place, a ſetled way of worſhip, and the moſt glorious beautifull worſhip in the world; yet they corrupt themſelves herein. The Majeſtie of Gods preſence there, his glory, his commands did not awe them, they were not content with what his infinite wiſdome had preſcribed, the abomination and deteſtableneſſe of their Images was not ſeene; but they being blinded with their own conceits, and hardned with their ſinnes, proceeded to corrupt Gods worſhip, Zephaniab ſaith of them, that they corrupted all their doings, Chap. 3.7. Even when they had to do with God in matters of Religion and their Salvation, even there they were corrupters, a corrupt ſpring, Prov. 25.26.
6. The Churches unthankfulneſſe for choiſe mercies, cauſeth upbraiding Buts from God; hee ſet his Temple, the greateſt ornament and bleſſing they could have; But they made the Images, &c. Nothing exaſperates God more then wretched unkindneſſe after great mercies, Pſ. 106. he reckons up Gods great mercies to them, and they being ingratefull, ever and anon comes in a But, verſ. 7.14.25.43. He did deliver them, doe great things for them; But they provoked him, luſted, murmured. Ingratitude is a kicking the Benefactor, Deut. 32.15. Jeſhurun waxed fat and kicked: The Scripture hath obſervable expreſſions touching this ſin, Deut. 32.6, 7. Doe you thus requite the Lord O fooliſh people and unwiſe? Is he not thy Father that hath bought thee, hath he not made thee and eſtabliſhed thee? How did they requite the Lord, they corrupted and ſpotted themſelves with the ſinnes of the times and places: They were a perverſe people towards God, and therefore ſaith Moſes, doe you thus requi…e? &c. It's folly and madneſſe in you, Iſa. 5.2. God repeates the kindneſſes vouchſafed the houſe of Iſrael: and verſ. 3. Hee cals the Inhabitants of Jeruſalem and men of Judah to judge between him and his Vine-yard. God referres it to men to judge how kind and bountifull he had been, how baſe and ingrateful they, and therefore he would break down the wall thereof, and lay it waſt; in ſuch a caſe as this he was willing to be judged by men, they could not but ſee the great wrong done to God, and juſtifie him in righting himſelfe. Ingratitude makes the Author worſe, and the Benefactor angry and wary.
Angry, for God denounces fix woes againſt them in the Chapter afterwards.
Wary, he would take heed how he beſtowed his choiſe mercies upon ſuch people, others that would be more fruitful and thankful ſhould have them, Mat. 21.43. The Kingdome of heaven ſhall be taken from you, and given to another Nation bringing forth the fruits thereof. Not their own fruits, but ſuch as Chriſt and the Goſpel appointed.Alap. in Eſ.
This ſin was ſo prodigious that Lycurgus would make no law againſt it; but God hath made a law, Pſal. 9.17. The wicked ſhall be turned into hell, and all the Nations that forget God. Ingratitude is the greateſt and worſt forgetfulneſſe: Judas forgat the kindneſſe and bounty of Chriſt, he betrayed him, and therefore was turned into hell.
Verſe 21.And I will give it into the hands of ſtrangers for a prey, &c.
They had ſin'd ſhamefully, and God would puniſh them ſeverely. Strangers, that is, Chaldeans ſhould come and have Temple, City, them, and all they had in their hands, and God whom they flatter'd themſelves in, thought ſtil to be their friend, their help, even he would give all into their hands.
Theſe Chaldeans he cals the wicked of the earth: David calls ſuch men of the world, Pſal. 17.14. Men of the earth, Pſal. 10.18. That is, baſe and vile men, as it's in Job: Children of baſe men,foreign. viler then the earth, fit for any cruell and bloody deſignes. The Septuagint hath it, peſtilentiis terrae, the plagues of the Earth.
The King of Babylon and his curſed crow went up and downe in the world plundering Nations, ſhaking Kingdoms, and laying all waſt, Iſa. 14.16, 17. They were the peſts and vipers of the earth, and into their hands muſt the Jewes, Gods owne people fall; they muſt ſpoil the Temple, have all the ornaments veſſels and treaſures in it, all the pictures of ſilver and gold.
They ſhall pollute it.
The Temple was an holy place, the habitation of the holy God, had in much reverence by all ſorts of people; but now they ſhould ſee it not regarded as a thing conſecrate to God; now Heathens, uncircumciſed ones ſhould enter it, which was againſt law, Ezek. 44.7. Now their blood ſhould be ſpilt in it, now it ſhould be made a priſon, a ſtewes, a ſtable; the Jews had polluted it with Images, and theſe Barbarians ſhould pollute it many other wayes.
Obſer. 1 The abuſe of ſpiritual mercies cauſeth God to take them aaway, Jer. 11.15. Their lewdneſſe cauſed the holy fleſh to paſſe from them: they had the Temple, the beauty, and worſhip of it for their glory, to make them glorious within, as wel as glorious without; but they abus'd their mercies, polluted Gods Ordinances, and therefore he removed the Temple farre from them.
He tooke it away; the Lord had ſet his Name at Shilo, pitched his Tabernacle there, Joſh. 18.1. and they abus'd his name and worſhip as you may ſee, Pſal. 78.58. Then he was wrath, and greatly abhorred Iſrael. Then he forſooke the Tabernacle of Shilo, and delivered his ſtrength into captivity, and his glory into the enemies hands, verſ. 59.60, 61. which ſome interpret of the Arke taken by the Philiſtines, 1 Sam. 4.11. And in Jer. 7. when they liv'd looſely, and bleſſed themſelves with their carnall confidence in the Temple, and worſhip of it, verſ. 4.9, 10, 11. God ſends them to Shilo, and bids them ſearch and ſee what he did there for the wickedneſſe of his people, and threatens to do ſo by them, even deſtroy their Temple, worſhip, them and their ſeed; they ſin'd in ſpecial things, and God puniſhed them in that wherein they ſin'd; they pollute the Temple, and God cauſes the Chaldeans to pollute it; they confide in the Temple, and God laies it waſt; they make an Idol of it, and ſet it neer their hearts, and God removes it far off; they look upon it as cleane, as their glory, and God removes it as vomit, as a polluted loathſome thing.
Its a dreadfull thing when God gives up a Church, a State, either or both to the wils of wicked men.
I will give it into the hands, &c.
Verſ. 21.I have ſet it far from them: If evill come to the gates of Jeruſalem, and doors of the Temple, it's from the Lord, Mica. 1.12. And it's very grievous when God judges Kingdomes and Churches.
Firſt, They fall into the hands of men, ſtrangers they know not, the wicked of the earth, ſuch as neither feare God, nor regard Men, Buls, Lyons, Dogs, Pſal. 22.12, 13.16.
2. They are for a prey and ſpoile, their names, eſtates, habitations, chaſtity, children, limbs, conſciences, lives, are prey'd upon, they eate up Gods people as they eate bread, Pſal. 14.4. They make them meate to the fowles of heaven, and beaſts of the field. They cruſh their bones, and ſhed their blood like water, Pſ. 79.2, 3.
3. Prophaning and polluting of holy things; They ſhall pollute it. Gods holy name is blaſphemed, Pſalm 79.10. Where is their God? why doth he not now help them? they have prayed, faſted, hoped in him, made lheir boaſt of him, why comes he not to help them, all holy things are defiled: and therefore Aſaph in that 79. Pſal. verſ. 1. made upon the deſtruction of Jeruſalem, cries out, O God the heathen are come into thine Inheritance, thy holy Temple have they defiled. This came firſt, and ſtruck deepeſt into the heart of this holy man, that heathniſh, idolatrous, bloody, prophane perſons ſhould come and pollute the holy ordinances of God: The Church laments this as a dreadful evill, Lam. 1.10. The adverſary hath ſpread out his hand upon all her pleaſant things; for ſhe hath ſeene that the Heathen entered into her Sanctuary, whom thou didſt command that they ſhould not enter into thy Congregation.
4. Removal of all true worſhip, Divine ordinances, I will ſet it far from them. Now they ſhould be without God, the meanes to know him, and way to worſhip him; Now God would have no Oblationt, Incenſe, new Moons, Sabbaths, ſolemn Feaſts, or any worſhip at Jeruſalem: There only was he knowne, worſhipped, and now Temple, Ordinances, and all muſt down, be taken away, & God be unknown, unworſhipped in the world, no publique place for him left. Iſaiah foreſeeing this, ſaith, Chap. 42. This is a people robbed, ſpoiled, and hereupon having a ſpeciall quere to make, he cals for attention: Who among you wil give eare to this, and hearken for the time to come, Ver. 23.and make uſe of it, will any of you doe it? Then thus, Jacob is ſpoiled; but who gave Jacob for a ſpoile, and Iſrael to the robbers? Was not Jacob the beloved of God, his excellency, his glory, &c. Did not the Lord doe it? he againſt whom we have ſinned; for they would not walke in his wayes, nor be obedient to his lawes, therefore he hath powred upon him the fury of his anger, and the ſtrength of battaile, and it hath ſet him on fire round about, yet he knew not, it burned him round about, yet he laid it not to heart. And is it not ſo with England? we had need to cry with David, Pſal. 79.8, 9. O remember not againſt us former iniquities, let thy tender mercies ſpeedily prevent us, for we are brought very low. Help us O God of our ſalvation, for the glory of thy name deliver us, and purge away our ſinnes for thy names ſake.
My face will I turne alſo from them,Ver. 22. and they ſhall pollute my ſecret place, &c.
This verſe is a continuation of their calamities, and hath in it two grievous ones.
1. The averſion of Gods face.
2. The pollution of the ſecret place.
Concerning the firſt, it's queſtionable from whom he would turne his face, from the Chaldeans, or from the Jewes. Some cary it from the Chaldeans, and ſo the ſenſe is this: Though they be a barbarous people, and doe unheard of things, pollute my holy place, ſack my holy City, burn all to the ground, ſlay and captive my people, yet I will turne my face from them, I will not reſtrain them at all, but let them goe on freely and fully in ſuch wayes, and take no notice of any thing done againſt mee or my worſhip.
Others to whom I incline, expound it of the Jews, that God would turn his face from them: and then the meaning is, that God would afford them neither his preſence, counſel, comfort, nor deliverance; but he would leave them to ſhift for themſelves and take no further care of them. Gods face in the Scripture ſignifies;
1. His preſence, Pſalm 51.11. Caſt me not away from thy pr… ſence. The Hebrew is, from thy face.
foreign2. Counſel, 2 Sam. 21.1. David enquired of the Lord. Hebrew, ſought the face of the Lord: that is, ſought counſel of him.
3. Comfort, Pſalm 69.17. Hide not thy face from thy ſervant, for I am in trouble, ſhine upon me and comfort me. So Pſalm 31.16. Make thy face to ſhine upon thy ſervant: That is, favour, comfort, make him glad.
4. Deliverance, Pſalm 31.1. How long wilt thou hide thy face from me: That is, deny to deliver me.
There is mention of hiding his face, turning away his face, and ſetting his face againſt.
The firſt befals the godly, Pſalm. 88.14. and 30.7. The other two the wicked, as here in our Prophet, they were a wicked Generation, and God turned his face away from them, and ſet his face againſt them, Ezek. 15.7.
They ſhall pollute my ſecret place.
That is, the Sanctum Sanctorum, the moſt holy place, where the Arke was, which had the two tables of ſtone, 1 Kings 8.9. Into this only came the High Prieſt, and but once in the yeare, and that upon the dayes of expiation, in which day he expiated the ſins of the whole year by blood, for blood and Incenſe hee carried in with him, Heb. 9.7. And ſome thinke the ſmoake of the Incenſe darkned the holy place, becauſe no man can ſee God and live.
At firſt it was filled with a cloud, and God was in that cloud, 1 Kings 8.10.12. Gods nature is inviſible, and inacceſſible, but in the cloud & ſmoake he did manifeſt his glorious preſence to the high Prieſt, who conſulted with the Lord for the good of the people.The place was cal'd foreign. The Sept. render it, my viſitation, becauſe there God and the high Prieſt viſited one another. It's obſerv'd in Hiſtories, that Pompey went into this ſecret place, and being aſked what he ſaw, ſaid a Cloud, and hereupon it was given out, that the Jewes were Cloud-worſhippers. One Heliodorus alſo thruſt into this holieſt of places,Cunaeus de republ. Jud. Weems. who afterwards was ſtrucke with madneſſe.
Robbers ſhall enter into it.foreign
The Septuagint hath it, They ſhall enter without reſtraint, foreign.without any keeping them back: Theodot. Plagues ſhall enter, men that will be a plague, infecting and deſtroying all. The Hebrew notes ſuch Robbers, as do make a violent entrance into the houſes and poſſeſſions of others.
Your margents expreſs it, Burglers; and Burglary in the acceptance of Law, is a fellonious entring into another mans houſe wherein ſome perſon is, or into a Church in the night time, with intent to ſteale, or doe ſome fellonious act there, albeit the act be not done: But in the naturall ſignification of the word, burglary is a robbing of an houſe whither by night or day, and theſe Chaldeans were Burglers, men that ſhould breake into the Sanctuary and ſecret place, Ezek. 18.10. There is the ſame word, and it's joyned with blood: If he beget a ſon a Robber, that is a ſhedder of blood, a houſe-breaker, a murtherer, which ſhews there is violence joyned with it, which regards not Lawes and rights.
Obſer. 1 That judgements ſucceed one another upon a guil…y people: Alſo I will turn away my face. Hee had ſpoken of ſad judgements, ſome 11. or 12. and yet he comes in with more: There was a ſucceſſion of ſinnes, and anſwerably a ſucceſſion of Judgements.
Obſer. 2 2. They are a miſerable people from whom God turnes his face; where his face is, there is happineſſe: When Aaron and the Prieſts prayed for a bleſſing upon the people, Numb. 6 25, 26. this was the chiefe Petition of it, The Lord make his face ſhine upon thee: The Lord lift up his countenance upon thee. Intim…ting that if they had theſe, no comforts or bleſſings would be wanting, Pſal. 44.23. The deſtruction of the Canaanites, the implantation of the Iſraelites and their ſalvation, is attributed to the light of Gods countenance, as well as to his right hand and arme, becauſe if they have Gods face and favour, they ſhall have his hand and arme to doe anything for them; therefore Aſaph in Pſalm 80. three times prayes thus; Cauſe thy face to ſhine, and we ſhall be ſaved, verſ. 3.7.19. He knew if Gods face were towards them, Gods power would work for them, and they ſhould have ſalvation of all ſorts, ſalvation from enemies, which there he ſpeaks of, and from errours, Pſal. 67.1, 2. If Gods face did but ſhine upon them, then his way would be known upon earth, if not, they ſhould miſtake and fall into errours and foul wayes, Prov. 16.15. In the light of the Kings countenance …s life, much more in the light of Gods countenance is life, the life of Kingdoms, Churches, Families, which Daniel knew, and therefore prayed, Chap. 9.17. That God would make his face to ſhine upon the Sanctuary which was deſolate, the turning his face to them would quickly re-edifie it, as the turning it from them had made it deſolate. When the Lord doth turn away his face nothing but miſery attends a people, Gen. 4.14. ſaith Cain, from thy face ſhall I be hid. Thy favour wil not be towards mee, no ſhine ſhall I have, but all ſhade: and what then, I ſhall be a vagabond upon the earth, and feare death by every one that meeteth me. When God takes away his face from any, the face of calamity and deſtruction is towards them, nay deſtruction is upon them: No ſooner doth God turn away from a Nation, but deſtruction ſteps into that Nation, Deu. 31.17. I will hide my face from them, & they ſhall be devoured, many evils and troubles ſhall befal them, ſo that they will ſay in that day, Are not theſe evils come upon us becauſe our God is not amongſt us? Where you may ſee that Gods hiding his face is departing from them, and his departing lets in all miſeries; when God is gone, nothing is left but ſinne and judgment, and they make fearful work in all places.
If God would pity people under deſtruction, it were ſomething; but he wil not pity them then, not hear their groans, receive their prayers, or mind their tears, wounds, blood, death, Jer. 18.17. I will ſhew them the backe, & not the face. And when? In the day of their calamity, when they are in their greateſt diſtreſſes, neceſſities, without councell, help, comfort, even at the height of miſery, I will not vouchſafe them one look, but goe away from them in fury, leave them without hope, my back ſhall be toward them, and not my face, Jer. 14.12.
3. When the holy God goes away from his holy places, then prophane polluting wretches come into them: I will turne away my face, and robbers ſhall pollute my ſecret place: Thither ſhould they come, whether none but the holy God and High Prieſt were to come: and whereas before it was filled with a Cloud, with Incenſe, with Glory, and the preſence of God, now it ſhould be filled with Burglers, Idolaters, oaths, and all prophaneſs, which could not but affect the Jewes that were ſo zealous of preſerving the Temple unpolluted by ſtrangers, Acts 21.27, 28. A great ſtir was made againſt Paul by the Jews, becauſe he had brought Greeks into the Temple, and polluted it.Joſeph l. 7. de Bell. c. 4. and in his 5. booke of Anti. c. 14. he ſaith; capitale erat Gentili ingredi Templum. And when the Jewes were under the Roman Emperours, they obtained of them, that none, no not a Roman ſhould enter into the Temple under pain of death; yet themſelves polluted it with falſe worſhip, drave God out of it, and of the holieſt of holies, and made way for the worſt of men to come in and defile the ſame.