Exposition of Ezekiel 6-13, Commentary on Ezechiel · Chapter 6 – Chapter 7
CHAP. VI.
1. And the Word of the Lord came unto me ſaying,
2. Sonne of man, ſet thy face towards the mountaines of Iſrael, and propheſie againſt them,
3. And ſay, Ye mountaines of Iſrael, heare the word of the Lord God, Thus ſaith the Lord God to the mountaines and to the hils, to the Rivers and to the Valleys; Behold, I, even I, will bring a ſword upon you, and I will deſtroy your high places.
4. And your Altars ſhall be deſolate, and your Images ſhall be broken, and I will caſt downe your ſlaine men before your Idols.
5. And I will lay the dead carkaſes of the Children of Iſrael before their Idols, and I will ſcatter your bones round about your Altars.
6. In all your dwelling places the Cities ſhall be laid waſte, and the high places ſhall be deſolate, that your Alters may bee laid waſte and deſolate, and your Idols may be broken and ceaſe, and your Images may be cut downe, and your workes may be aboliſhed.
7. And the ſlaine ſhall fall in the midſt of you, and ye ſhall know that I am the Lord.
IN this Chapter you have,
Firſt, a command to Propheſie, in the two firſt Verſes.
Secondly, the Propheſie it ſelfe; in which are three thing:
Firſt, A threatning of deſolation to the Land of Judea, the Idolls, Altars, and men thereof; in the 3, 4, 5, 6, 7, Verſes.
Secondly, a promiſe of mercy unto them in their ſcattered condition, verſe 8, 9, 10. Some ſhould eſcape the Judgements, repent of their evill waye, and know the Lord.
Thirdly, a prefiguration of the griefe they ſhould have for the Judgements to come upon them; which are repented, Verſes 11, 12, 13, 14.
Junius obſerves this Propheſie to have been on the Sabboth day, the one and twentieth of the fifth monethmonth, in the ſixth year of their Captivity, and on the twenty eighth day of the ſame monethmonth, the Propheſie in the next Chapter, and on the fifth day of the ſixth monethmonth, the Viſion in the eighth Chapter.
God honoured his owne day, with giving out his Word by Revelations and Viſions; that day they reſted from their labour, and were fitteſt to heare, ſee, and receive divine thinge. It was now above a yeare ſince Ezekiel had his firſt Viſion; for that was in the fifth day of the fourth monethmonth, and fifth yeare of the Captivity, this in the ſixth yeare and fifth monethmonth.
The Prophets had not all communicated to them at once, but by degrees, as infinite wiſedome ſaw beſt, and the Church underſtands not all at once what they wrote, but now a little, and then a little, as it pleaſes God to let in light.
Verſ. 2.Set thy face towards the Mountaines of Iſrael.
Turne thee unto them, ſpeake boldly, and freely, Propheſie their deſtruction. The Mountaines of Iſrael were diverſe: There was Mount Ebal, and Mount Gorizzim, Deut. 27.12, 13. Mount Carmel, 1 Kings 18.19. Mount Horeb, 1 Kings 19.8. Mount Zem…raim, 2 Chron. 13.4. Mount Gilead, Cant. 4.1. Mount Ephraim, Joſhua 17.15, Mount Naphtali, and Mount Judah, Joſhua 20.7. Mount Hermon, 1 Chron. 5.23. Mount Lebanon, Judges 3.3. Mount Tabor, Judges, 4.6. Mount Bethel, Joſh. 16.1. Mount Moriah, 2 Chron. 3.1. Mount Zion, Pſal. 125.1. Mount Olivet, Luke 19.37. which is called the Mount of corruption, 2 Kings 29.13. becauſe Solomon had built there High places for Aſhtoreth, Chemoſh, and Mileome; and not onelyonly in that, but diverſe other of theſe Mountaines, were Altars and Images, which provoked the Lord; and therefore he bids the Prophet to propheſie againſt them.
He ſpeakes to the Mountaines, Hills, Rivers, and Vallies, to heare the Word of the Lord. This kind of ſpeaking ſets out the weightineſſe of the Propheſie, the vehemency of affection, and ſeem'd to convince the Jews of their inſenſibleneſſe and incurableneſſe; they were ſo hardened in ſinne, that there was as much hope of doing good to theſe creatures, as to them by the Word.
Here is a Proſopopeia, attribution of ſenſe to dumbe creatures,Res inſenſibiles videbantur ſuo modo ſentire, ſenſus autem compotes non ſentichant. which is frequent in Scriptures, Deut. 32.1. Give eare Oh yee Heavens and I will ſpeake, heare Oh Earth the words of my mouth. So Jer. 2.12. Iſa. 1.2. Hence the earth tis ſaid to tremble, the hills to move at the wrath of God, Pſal. 18.7. Pſal. 76.8.114.7. Winds and Seas to obey, Matth. 8.27. All creatures are more ready to obey the will of their Creatour, then man it. Apoſtrophees are therefore oft made from the ſenſible and rationall Creatures, to thoſe that are void of both; to ſet out the ſtupidity of Man, and his unworthineſſe of the Word. The Lord paſſes by the Maſters, and lookes to the Servants, neglects Men, and ſpeakes to the Mountaines, that ſo he might provoke them to conſider.
To the Rivers. The vulgar is Rupibus, to the Rocks.foreign Aphikim in the Hebrew doth ſignifie Channells, Iſa. 8.7.Pſal. 18.15. The King of Aſſyria ſhall come up over all his Channels, and goe over all his banks. 2 Sam. 16.22. The Channels of the Sea appeared. It ſignifies alſo the waters that runne in the Channels, Job 6.15. As the ſtreame of brookes they paſſe away. And Pſal. 126.4. As the ſtreames in the South. Hence it is rendred, Rivers, Joel 3.18. Ezek. 35.8. from Aphak, which ſignifies to containe and corroborate, and both theſe the Channels doe; they containe the Waters, keep them within their bancks, and ſtrengthen them being kept together, ſo that they runne with force, and beare burdens.
The Septuagint hath it foreign, which notes Thickets and woody places which uſe to be about waters.
Valleys. By the water ſides, and in the Valleys, they provoked God, Jer. 49.4. Why gloryeſt thou in the Valleys? They truſted in their flowing and fat Valleys, Iſa. 57.5. They enflamed themſelves with Idolls under every green Tree, ſlaying the Children in the Valleys, under the clifts of the Rocks. And Jer. 32.35. They built the high places of Baal, which are in the Valley of the ſonne of Hinnon, to cauſe their Sonnes and Daughters to paſſe through the fire unto Molech; and this Valley was afterward called, The Valley of ſlaughter, Jer. 19.6. and the reaſon is given, Jer. 7.32, 33. they had ſlaine their Children there, and God puniſhed them with a great ſlaughter there, and defiled the place with their blood, which they had formerly defiled with their ſinne.
A Sword upon you. That is, the Aſſyrians, armed with inſtruments of Warre, they ſhould come and lay all waſte, breake downe Altars, cut downe Groves, digge downe Hils, dry up their Channels, and let out their waters.
The high places. They are firſt mentioned in Leviticus, Chap. 26.30. They were Mountaines or Hills where the people worſhipped,2 Chron. 1.3. taken from the practice of Heathens, who choſe out pleaſant places, woody Hills and receſſes, where they built Chappels, Temples, and Altars to their gods. Numb. 22.41. Balack brought Balaam into the high places of Baal, where there was a Temple or Chappell, for the worſhip of Baal, and therefore in the next Chapter, he bids him make ſeven Altars, that they might worſhip their god Baal there. Heathens had many ſuch places, Deut. 12.23. Yee ſhall utterly deſtroy all the places wherein the Nations ſerved their gods upon the high Mountaines, the Hils, and every greene Tree, you ſhall overthrow their Altars, breake their Pillars, burne their Groves with fire, hew downe the graven Images of their gods, and deſtroy the names of them out of that place. God would not have his people to worſhip him in any heatheniſh wayes, or with heatheniſh Rites; but they built themſelves, High places, Images, and Groves, on every high hill, and under every greene Tree, 1 Kings 14.23. Jeroboam made an houſe of high places, 1 Kings 12.31. They were to ſacrifice in the Tabernacle: when they had ſpeciall and propheticall warrant, they might ſacrifice any where, and after the Arke was taken, which had ſtood at Shiloh, 343 yeares, and was moveable from place to place, then it was lawfull for the people to offer in the high places. Before the Temple was built, notwithſtanding the deſtruction of the High places threatned by Moſes, Levit. 26.30. By Amos, Chap. 7.9. by Hoſea, 10.8. and other Prophets, many of Gods people ſacrificed in the high places, under Trees, and elſewhere; as Gideon, Judges 16.19. Samuel, 1 Sam. 9.19. David, 2 Sam. 24.25. Solomon, 1 Kings 3.4. Manoah, Judges 13.19. Elijah, 1 Kings 18.31, 32, &c. God accepted their ſacrifices, and wincked at this errour, but their ſacrificing after, in the high places, did bitterly provoke God, and the complaint was, that the high places were not taken away, 1 Kings 22.43. 1 Kings 15.14. They continued till Hezekiah's dayes, who removed them, 2 Kings 18.4. But Joſiah utterly deſtroyed them out of the Land, 2. Chron. 34.3. Yet thoſe Kings that came after, reſtored them againe. It is ſaid of Jehoahaz, He did evill in the ſight of the Lord, according to all that his Fathers had done, 2 Kings 23.32.Verſ. 4. foreign
Your Images ſhall bee broken. Hebrew Chammanechem, the Sunne Images. Chammah is a name given to the Sunne, Job 30.28. from Chamam calere, becauſe of the great heat thereof, and Chammanim is Sunne Images. Hence Jupiter Hammon, who had a famous Temple in Affrica, wherein was the Image of the Sunne, as A Lapid. in Levit. 26.30. hath it:Macrobius, lib. 1 Saturn. c. 23 and Macrobius ſhewes, that Jupiter and the Sun were the ſame. The Idolatrous Jewes were accuſtomed to worſhip the Sun, 2 Kings 23.5.Ovid. l. 2. Metam. They burnt incenſe to the Sunne: And becauſe the Heathens were wont to worſhip the Sunne under the figure of a Charriot and foure Horſes: it is ſaid, The Kings of Judah gave Horſes and Charriots to the Sunne, v. 2. The Rabbies thinke theſe were living Horſes, which drew a Charriot dayly toward the Eaſt, and ſome fitting in it did ſalute the Sunne in the Kings name; others more probably conceive theſe Horſes and Chariots were pourtrayed Effigies, ſet up at the entring in at the houſe of the Lord, in honour of the ſunne, and ſo ſet above their Altars, 2 Chron. 34.4. Buxtorf, and Junius call them, Subdiales ſtatuae, Statues that ſtood a broad, and were expoſed to the Sun. Aben Ezra thinkes they were houſes, or Chappels, made for the worſhip of the Sunne. I conceive they were Images ſet up for that purpoſe; you have mention made of them, in Iſa. 27.9.17.8. Some thinke they were little Courts wherein were Altars and fire preſerved upon them, in honour to the Sunne. Calvin thinkes them ſo cald, ab aeſtu, becauſe Idolaters runne after them, as Adulterers doe after Whores: Others from Chemab furor, Deod. on Levit. 26.30.becauſe they are carryed with fury to that ſervice. Vid. Buxtorf. in Chamam, Iſa. 57.5. Inflaming your ſelves with Idolls.
I will caſt downe the ſlaine men. This ſeemeth a ſtrange ſpeech, ſlaine men are not ſtanding,It is alſo to prophane, pollute. need not caſting downe: The Hebrew is foreign which the Vulgar renders interfectos veſtros. They are ſlaine men, that fall downe to Idolls, that ſerve other Gods, men appointed to be ſlaine, or confoſſos veſtros, your wounded men: For Shalal is perforare, and its probable that many being wounded by the Chaldeans, would flye out of Jeruſalem to the Hils, Altars, Groves, and Idols, for ſafety, and there the Lord would deſtroy them before the Idols; their enemies ſhould find them out, and make an end of them, Hoſea 10.8. They ſhall ſay to the mountaines cover us, and to the Hills fall on us. They were in great feare, diſtreſſe, and hid themſelves, yet that prevented not their death, Jer. 12.12. The ſpoylers are come up upon all high places through the Wilderneſſe: for the Sword of the Lord ſhall devour from the one end of the Land, even to the other end of the Land, and no fleſh ſhall have peace. They ſhould finde no favour at their Altars, in fight of their Idolls.
Idolaters conceit, that the gods, in honour of whom they ſet up their Altars and Images, will relieve them in diſtreſſes, and turne aſide evill from them; but it ſhould not be, they ſhould find no mercy: Sennacherib was ſlaine before Niſhroſh his god, Iſa. 37.38.
It is alſo in the 5. and 6. verſes.Before their Idols. — Gillulim, dunghill gods, excrementitious Deities, from Galal, dung: So its rendred in the 1 Kings 14.10. Quod circumvolutions emittitur, even mans dung, which is moſt loathſome and unſavoury.
This name is put upon Idols, to ſhew how they doe ſtinck in the noſtrills of God, and make the Worſhippers of them filthy ſtinking creatures; they are like Swine, that feed upon, and wallow in dung. Idolls defile the ſoule and body both; for uſually ſpirituall uncleanneſſe, and bodily, doe goe together: Idolatry, and Adultery, are companions, Jer. 5.7, 8. They worſhip other gods, and neigh after their neighbours Wives. Idols doe defile and cauſe defilement, Ezek. 22.3. Thou makeſt Idols againſt thy ſelfe, to defile thy ſelfe.V. 5. Altare polluitur contactu cadaveris, Calv.
I will lay the dead carkaſſes of the Children of Iſrael, &c. They ſhould want buriall, be expoſed to open ſhame, their Altars be defiled with blood and bones, Joſiah polluted the Altar with the bones and carkaſſes of dead men, 2 Kings 23.16, 20. And Jeremy tells of the bones of Kings, Princes, Prieſts, Prophets,Bones, blood, carkaſſes, pollution becauſe they are ſigns of death, and fruits of ſin. and Inhabitants of Jeruſalem; that ſhould be taken out of their Graves, be ſpread before the Sunne, Moone, and hoſt of Heaven, whom they worſhipped, and not to be buryed; but ſhould be for dung upon the face of the Earth. They had ſerved dunghill Idolls, and God would make them dung; yea, in the place where they had ſo ſinned, ſhould they ſuffer this heavy judgement, even before the Idols. The Jewes uſed to bury the bones of their Kings, with Gold, Silver, coſtly Garments, Crowne, Scepters, and Armes: Prophets, and other chiefe men, had ſome pretious things buryed with them. Joſephus tells,Lib. 13. Antiquit. Lib. 10. that Hyrcanus tooke out of Davids Sepulchre, 6000 Talents. Curtius tells of Alexander the Great, that hearing there was much wealth in Cyrus Sepulchre, he commanded it to be opened, but found none. The Caldeans being covetous, would ſearch their Sepulchres for wealth, ſcatter the bones of the dead in diſgrace, and leave them as dung upon the face of the Earth; this Judgement Moſes had foretold them of, Levit. 26.30. I will caſt downe your Images, and caſt your carkaſſes upon the carkaſſes of your Idols. Their worſhip ſeemed holy to themſelves, but God would pollute it with their owne Carkaſſes. That which is of great account among men, is an abhomination unto God.
V. 6.In all their dwelling places their Cities ſhall be layd waſte, &c. Here is the extent of the judgement, to all their Cities, where ever they dwelt; all their Cities were defiled with Idols, and Idolatrous worſhip, Jer. 11.13. According to the number of thy Cities were thy gods, Oh Judah, and according to the number of the Streets of Jeruſalem, have yee ſet up Altars to that ſhamefull thing, even Altars to burne incenſe to Baal.
Superſtition and Idolatry are ſpreading things, they quickly get into all the Cities of a Kingdome,Iſa. 2.8. Their Land is full of Idols. and ſtreets of Cities, and head of every high way, Ezek. 16.25. Therefore all the Cities of Judah are threatned, Jer. 1.15. & 9.11. I will make Jeruſalem heapes, a den of Dragons, and the Cities of Judah deſolate without Inhabitants.
Obſervat. 1 The firſt Obſervation is, That where Idolls and falſe Worſhippe are got into a Church or State, they are not eaſily got out againe. Their Cities muſt be deſtroyed, that their Altars, and Idols, may be broken and ceaſe: After the Calves were up at Dan and Bethel, the Prophets could never get them downe, till the Sword came: The high places ſtood many hundred yeares, and were not fully put downe till Joſiah's dayes, and quickly after they were up againe. Hath not Antichriſt and his abetters, brought in falſe worſhip, tyrannicall Government into the Church, and held it in, many hundred yeares? What adoe hath there been among us, to pluck up Popery and Prelacy, which are not yet fully done?
Obſervat. 2 Secondly, See what it is that ruines Cities; Altars, Idolls, falſe worſhip, mixtures of mans inventions, with the Lords pure Ordinances. Theſe are great Cannon, that batter Cities; theſe are Gun-powder that blow them up; theſe bring the Lord of Hoſts to warre againſt them. It was the Calves that wounded Iſrael, and laid the Cities thereof waſte. Hoſ. 10.5. The Inhabitants of Samaria ſhall feare, beoauſe of the Calves of Beth-aven. Hoſea 13.2, 3. They had Images and Idols, kiſſed the Calves; therefore they ſhould be as the morning cloud, the early dew, as chaffe and ſmoake, verſ. 9. Oh Iſrael thou haſt deſtroyed thy ſelfe: thine owne Idols have wrought and brought thy deſtruction, Iſa. 10.11. Samaria and her Idolls were deſtroyed, and ſuch deſtruction threatned to Jeruſalem and her Idolls: And Abijah knew that the Calves would ruine Jeroboam and his great Army; and therefore ſaith, 2 Chron. 13.8. With you are the golden Calves.
Obſervat. 3 3. Idolatry and falſe worſhip doe ſo provoke God, that he will deſtroy Cities, Kingdomes, Churches, but he will have them out. Their Cities and high places muſt be layd waſte, that their Altars, and Idolls, their corrupt worſhip might be taken away. Sinnes of this nature make God jealous, furious, cloath himſelfe with vengeance, and doe terrible things, Jer. 2.11. Iſrael had taken in other gods, and it follows in the 15 verſe, The young Lyons roared upon him and made his Land waſte, his Cities are burnt without Inhabitant. God lookt upon them as already burnt. You have the indignation of God againſt Idolaters and idolatrous places, fully ſet out in the 13 of Deuteronomy, from the twelfth verſe to the end.God is ſo incenſed againſt Idolatry, that he will not endure the Cities & places where it is. If the men of a Citie did fall to Idolatry, the Men and Cattell muſt be all deſtroyed with the edg of the ſword, the City and all in it burnt with fire, and never be built againe; and they muſt not meddle with any accurſed thing: when this is done, God will turne from the feirceneſſe of his anger: Nothing kindles Gods wrath more then forſaking of, and corrupting his worſhip. Hath not Popery and popiſh inventions, coſt the Chriſtian World much blood, and the ruine of many places? Babylon muſt be deſtroyed for her whoredome; and Rev. 14.9. If any man worſhip the Beaſt and his Image, and receive his marke in his forehead, or hand, the ſame ſhall drinke of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, and he ſhall be tormented with fire and brimſtone, &o. God is ſevere againſt falſe worſhip and worſhippers. God will lay waſte all places and perſons rather then not have mens works out of his worſhip.
Obſervat. 4 Fourthly,Ahaz would have in Altare Damaſcenum, and we Altare Romanum. Exod. 20.4. That men love to have ſomewhat of their owne in worſhip; they are not content with what the infinite wiſe God commends unto them, but will be adding: here is much of mans mentioned: your high places, your Altars, your Idolls, your Images, and workes. The ſecond Commandement ſhewes that man is prone to be medling and making ſomething in worſhip, till he marre all. The people quickly forgate God,Service Booke was patcht together by additions of men. and made a Calfe, when Moſes was in the Mount; and their hearts ever hankered after Heatheniſh Gods, Rites, and Ceremonies. Pſal. 106.29. They provoked him to anger with their inventions: They were given to changing, and adding of their owne, and their additions provoked God: And why ſo? They were taken more with their owne, then with the Lords: They went a whoring with their owne inventions, Ver. 39.they pleaſed and delighted them, as Adulterers are more delighted with their whores then their Wives; but they are defiling delights, they were defiled with their owne works.
Obſervat. 5 5. God is not pleaſed with any thing in worſhip, which is not his owne; he muſt preſcribe what way, and wherewith he will be worſhipped: its not Altars, high places, appointed and made by men, not any of their works that are acceptable to him, not the works of their hands, nor of their heads; no deviſes of man, not his veſtures, geſtures, ceremonies, ſervices, they all have in them, aliquid facis & terrae, they are like their Authors. That which pleaſes God muſt come from God, be ſet up by him and carry unto him. That which he appoints, he approves, its pure: that which man brings, he abhorres; its ſpurious, pollutes his Ordinances, fruſtrates his commands, Matth. 15.6. therefore ſuch plants God will pluck up, ſuch works he will break downe.
Obſervat. 6 6. That judgements cauſe Idolaters to know the true God from the falſe: When Gods hand is upon the Mountaines, Hils, Valleys, Cities, High places, Altars, and their ſlain fallen, then ſhall they know that I am the Lord, Jehovah, not an Idoll god, but the true, the living God, that have being of my ſelfe, that give being to my promiſes and threats, that take being from others; you would not beleive my Prophets, but you ſhall know there was truth in their threats, and power in me to make them good.
CHAP. VI.
8. Yet will I leave a remnant, that yee may have ſome that ſhall eſcape the Sword among the Nations, when yee ſhall bee ſcattered through the countries.
9. And they that eſcape of you, ſhall remember me among the Nations, whither they ſhall be carryed captives, becauſe I am broken with their whoriſh heart, which hath departed from mee, and with their eyes which goe a whoring after their Idols: and they ſhall loath themſelves for the evills which they have committed in all their abominations.
10. And they ſhall know that I am the Lord, and that I have not ſaid in vaine, that I would doe this evill unto them.
HERE is the ſecond part of the Propheſie, viz. A promiſe of mercy.
The eighth Verſe is of the nature of the third Verſe in the fifth Chapter; where the Prophet was bid to bind up a few haires in his Skirts: And here GOD would leave a remnant, the Sword, and diſperſion, ſhould not devoure all.
Gods wrath is never ſo hot againſt his people,Obſer. but he will ſhew mercy to ſome. God would bring a ſweeping Judgment, lay Mountaines, Hils, Rivers, Valleys, Cities, High places, Altars, Idols, Images, waſte and deſolate: yet he would leave a remnant, preſerve ſome, when in the midſt of their enemies, amongſt Babylonians, and other Nations.
In the fifth Chapter, verſe 12, God would ſcatter them, and draw out a Sword after them. It was great wrath, to be driven out of their Countrey, to be in baniſhment, which Lawyers call a civill death; becauſe men in it are divided from their friends, liberties, and comforts, which ſweeten their lives; but to have the Sword at their heels, added to the weight of wrath, threatens all their lives; yet notwithſtanding this condition, God reſerved ſome from the Sword in their baniſhment. They might upon this ſevere propheſie thinke, what will become of the Church, ſhall all periſh, and Gods faithfulneſſe faile? No, God would have a care of that, a remnant he would ſave. Stormes may be ſo terrible and laſting, that the C urch may be brought low, not be viſible, yet it ſhall never be extinct: when the Prophets were cut off by Jezabel, there were a hundred hid in Caves by Obadiah, 1 Kings 18. When Elijah thought himſelfe alone, and his life at the ſtake too, the Lord told him there were ſeven thouſand in Iſrael lay dormant, which had not bowed their knees to Baal, 1 Kings 19.18. When Herod ſlice all the children in Bethleem, and all the coaſts thereof, from two yeares old and under, yet Chriſt eſcaped, he was preſerved: And as in that ſtorme God preſerved the head, ſo in every ſtorme he will preſerve the body. At the Maſſacre in France, all Proteſtants were not cut off, and the Warres of Ireland have not devoured all. The Church ſhall never ceaſe being, the gates of Hell ſhall never prevaile againſt it.
9.And they that eſcape of you ſhall remember me, &c.
In this verſe is the fruit of divine mercy towards them:
Firſt, They ſhall remember me.
Secondly, Loath themſelves for the evils they have committed.
Thirdly the ground of both theſe, Becauſe I am broken with their whoriſh heart, and whoriſh eyes.
Fourthly, the place where they ſhould doe it, Among the Nations.
Remember me. They ſhall know then that I am God, infinitely differing from the gods that they have choſen, that my wo…ſhip is ſpirituall, and admits not mixtures of men; they ſhall remember my holineſſe, that I hate all falſe wayes of worſhip; my Juſtice, that I have not done any wrong to them in ruining their Countrey and Temple, and ſcattering them in all quarters: they ſhall remember my bounty and love to them, and how they forgate me and abuſed all; they ſhall remember my mercy in preſerving them from the Peſtilence, the Famine, the Sword, and their taunting Adverſaries; and ſay, we all deſerved to have been deſtroyed and rooted out for ever; but the Lord is gracious, ha…h had compaſſion on us and ſpared our lives, we will therefore repent of our ways, returne to him, truſt in him, and give glory to his name; all which are implyed in the word Remember. So it is uſed, Pſal. 137.1. There is remembrance and we…ping joyned together. Pſal. 22.27. there is remembrance and …urning, Pſal. 20 7. Remembrance is there for truſting. Pſal. 63.5, 6. Praiſing and remembring goe together; and when men fall to Idolatry, they are ſaid to forget God, Judges 3.7. implying that remembring of God is to worſhip him his owne way, and ſo to glorifie his name.
Broken with their whoriſh heart.
The Vulgar reads it Actively, I have broken their heart. The word is Paſſive, Niſhbarti, I am broken: Here is great difference, and the Vulgar is cor…upt, and the Greek miſtakes, which reads it, foreign, I have ſworne to their hearts: the ground of which error is, they took it to be Niſhbagnti for Niſhbarti: Some would have it, I have bought their whoriſh hearts, that were for Idols and any thing but me: becauſe the word is twice or thrice in the Scripture uſed in that ſenſe, Gen. 41.57. All Countries came into Aegypt to Joſeph for to buy Corn. Hiſhbar. ad frangendum: Montanus reads it:Hammaſhbir faciebat, frangere, Montanus. And 42.6. Joſeph ſold to all the people of the Land, and ſo in the fifth verſe: But the common ſenſe of the word is to break, and its truly rendred, I am broken with their whoriſh heart.
God had taken this people to be his, as a Man takes a Woman to be his Wife; but they had whoriſh hearts, and went out from God to Idolls: they had a ſpirit of whoredomes in them, that cauſed them to erre, and goe a whoring from under their God, Hoſ. 4.12.9.1. They were not content with Gods love, his Ordinances, his worſhip, but they would try what the gods of the Heathen were, what their way and worſhip was, proſtitute themſelves to them, and this troubled the ſight of God, afflicted hi… ſoule, brake his heart, as a mans is by the whoriſh acts of his Wife. We ſay, a Man or Woman break much, that have much trouble, jealouſie, care, ſorrow: God was troubled with, jealous of, carefull and ſorrowfull for his people above all others, and this even brake the heart of God: Their courſes grieved him exceedingly: great griefe vexeth the heart, and lyeth like a mighty weight upon it: Hence that in Amos 2.13. Behold I am preſſed under you, as a cart is preſſed with ſheaves: The griefe God took at their courſes was as a great load upon his ſpirit. Gods eye beheld their courſes, and his eye affected, yea afflicted his heart: Lam. 3.51.The Vulgar reads it, Oculus meus depraedatus eſt animam meam, hath taken away the vertue, ſpirit, and life thereof.
Whoriſh heart.
A heart hankering after Idols, pleading for them, delighting in them, and proſtituting it ſelfe unto them; this people was much addicted unto this ſin, which is oft expreſſed by the name of whoredomes and whoring, Levit. 20.5.17.7. Judges 2.17.
This ſin is ſo called,
Firſt, Becauſe it is a breach of Covenant, as whoredome is: God marries his people to himſelfe, he is for them, and they ſhould be for him only, Exod. 20.23. he is a Husband to them, Jerem. 2.2. Hoſea 2.19. And now to leave him for Idols, is to deale treacherouſly with him, Jerem. 3.9.20. Deut. 31, 16.
Secondly, Its a pleaſing ſinne, as Whoredome is: Hence all Iſrael is ſayd to goe a whoring after Gideons Ephod, Judges 8.27. and Iſaiah 66.3. Their ſoule delighteth in their abominations, they pleaſe their ſenſes, give ſome ſatisfaction to blind conſciences, help on their devotions, as they conceit, which affects much.
Thirdly, Its a defiling ſin. Whoredome is a defiling ſin, and ſo is Idolatry, and all falſe worſhip. Exek. 22.3. Jeruſalem maketh Idols againſt her ſelfe to defile her ſelfe. Acts 15.20. they are called foreign, pollutions, and pollute the perſons and places where they are, Jer. 3.9. As pure worſhip ſanctifies, ſo falſe Worſhip pollutes, Revel. 14.4. They were not defiled with Women: Not with falſe Worſhip, with the Whore of Babylon, or any of her inventions; but were Virgins that kept themſelves chaſte, not going out from God to the corruptions of any.
Fourthly, It hardens, ſtupifies, makes impudent, Prov. 7.13. and ſo Idolatry produces ſuch effects; hence the Jews which were given to it, are called Impudent Children, Ezek. 2.4. Hard hearted, Ezek. 3.7. Sottiſh Children, Jer. 4.22. Jezabel ſtir'd up Ahab to Idolatry, they were both Idolaters, 1 Kings 21.25, 26. they were hard hearted, impudently wicked,Jer. 2.20. Its cal'd playing the harlot bloody and cruell; Naboth, and the Prophets were ſlain by them.
Fifthly, It inflames, and Idolatry doth ſo, Iſaiah 57.5. Inflaming your ſelves with Idols, ſlaying the children in the Valleys.
With their eyes which goe a whoring after their Idolls: Its evill when the heart follows the eye, worſe when the eye follows the heart; this notes habituall evill, th'other but occaſionall. Their eyes as well as their hearts, went a whoring; they looked, and luſted; their eyes were eyes of adultery, 2 Pet. 2.14. Ahaz ſaw the Altar at Damaſcus, and he muſt preſently have ſuch an one up at Jeruſalem, 2 Kings 16.10. Men follow the ſight of their eyes, Eccleſ 11.9. The luſt of their eyes, Its bad when eyes are in amore duces, worſe when in religione duces.as John cals it, 1 John 2.16. And ſenſuall men are led by the eye in point of worſhip, as in point of Women, Ahaz was: But mens eyes and hearts are ill Factors for worſhip. Numbers 15.39. Remember all the Commandements of the Lord, and doe them: and that yee ſeeke not after your owne heart, and your owne eyes, after which yee uſe to goe a whoring. The eyes are the ſpies of the body, they give information to the heart, that luſts, whoredome is committed, and God is provoked to jealouſie. The eyes are called whoriſh, becauſe they are Internuncii adulterii & Idololatriae; they diſlike, forſake the beauty of Gods worſhip, Truth, Ordinances, and ſpy beauty in corruption, in falſe Worſhip, Superſtit…on, Idolatry, mens additions, they ſee a Decorum in them, are pleaſed with them, and draw the heart to them.
They ſhall loath themſelves.
The Vulgar read it, Diſplicebunt ſibimet, they ſhall diſpleaſe themſelves. Calvin, pudefient, they ſhall be aſhamed. Junius, faſtidium erunt ſibiipſis, they ſhall be a loathing to themſelves; the Hebrew hath more in it:foreign Vel foreign ingem ſcere. Septuag. is foreign. Nakottu ingemiſcent, ſaith Montanus; they ſhall ſo ſigh and groane, that you ſhall ſee it in their faces. Shindler, offenſi ſunt in faciebus ſuis ad mala; when they ſaw what they had done, it was offenſive to them, and they ſmote themſelves upon the face for griefe: The word notes a cutting, Lavater. ſuccidentur, Maldon. excindentur: when a man is ſo aſhamed that he dare not behold God or Man, he is l…ke a man cut downe: So its uſed, Job 10.1. My ſoule is weary of my life; its the ſame word, and rendred in the Margent, cut off: his ſorrow was piercing, and cutting, ſuch ſhould be the condition of thoſe here, their Idolatry and other evils ſhould be carnifices qui corda eorum diſcerperent. There ſhould be actus contritionis ex ſuiipſius & peccati diſplicentia. The meaning is, they ſhould have much ſhame, ſorrow, and breaking of heart for their ſins.
10.And they ſhall know that I the Lord, &c.
They ſhall know experimentally, that I ſpeake and threaten not in vaine, puniſh not unjuſtly, but order all things for my glory and their good.
Obſer. 1 1. Gods people eſcaping deſtruction in common calamities, are mindfull of God, though they ſuffer much hardſhip, as here they had loſt all, their very liberty, and were Captives; yea being preſerved by God among the Gentiles, they ſhould remember God: that is, repent, returne, and truſt in God, honour him, praiſe him, and worſhip him the right way, Pſal. 78.34, 35. When he ſlew them, then they ſought him, they returned and enquired early after God, and remembred that God was their Rock, and the high God their Redeemer. When death devoured ſome, and mercy delivered others, then their hearts were affected, and God ſeriouſly thought upon. Never is the heart in a better frame towards God, then when it hath been in the jawes of death, and is ſet at liberty from the King of terrours. David made the ſweeteſt Pſalmes when he had the greateſt deliverances, Pſal. 18. the 46.103. and many other; which made him ſay, Thou lifteſt me up from the gates of death, that I may ſhew forth all thy praiſe in the gates of Zyon, Pſal. 9.13, 14. God brings his people into trouble that he may deliver them, and that they may remember him. Pſal. 50.15. I will deliver thee, and thou ſhalt glorifie me: That is, effectually, not in a low, faint, formall degree: ſuch great deliverances as give life, ſhould cauſe thoſe they concern, to look ſtrongly, and live wholy unto God, to glorifie him in all things, to remember him at all times, and to ſhew forth all his praiſes.
Obſer. 2 2. That God is not tyed to any perſons, places, or times, to ſhew mercy, but on whom he will, where he will, and when he will he ſheweth mercy; theſe perſons were Idolaters in the holy Land, met with ſore judgements there▪ were driven forth into Babylon, a polluted, Idolatrous, heatheniſh place; there the lives of ſome of them are preſerved, they being under heavy preſſures from God and man, yet they are brought to know God, to loath themſelves and their former wayes: theſe were times wherein they had no ſacrificing, little or no helpe for their ſoules, but lay in darkneſſe, and notwithſtanding all this, God ſhewed mercy; neither their ſinnes, nor the ſinnes of the place, both which were great, nor the time of wrath they were under (for ſo its cal'd, Iſa. 54.8.) could obſtruct the free grace of God, but ſome he ſpares, ſome he touches with the lively ſenſe of their ſins, and puts into a ſtate of grace in the midſt of enemies, of ſins, of judgements. God could ſhew mercy in Babylon as well as Zyon: let the holy Land, holy City, holy Temple, holy Altar, holy Sacrifices, and all the holy things be layd waſte, and perſons be brought to the greateſt improbabilities of finding mercy, be as great ſinners as any living, as theſe were, and in Babylon; yet God is free, can, will, doth, ſhew mercy even to ſuch, in ſuch a place, and at ſuch a time, when his wrath is powring out. Manaſſeh was a great ſinner, a Murtherer, an Idolater, a Sorcerer, carryed into Babylon, and in the eye of all, in a hopeleſſe condition; yet there God viſits him, his ſpirit breaths and blows upon him,2 Chron. 33.11, 12, 13. he humbles his ſoule greatly, prayes effectually, is returned to Jeruſalem, and knowes the God of his Fathers. Nothing could keep off God from ſhewing mercy. God tooke Abraham, the Father of the Faithfull, from Ʋr of Chaldaea, he found favour among Idolaters, and God ſhewed mercy to his Poſterity,Gen. 6. Acts 2. even in that Land. When all fleſh had corrupted its wayes, yet mercy was ſhowne to Noah. Yea thoſe put Chriſt to death had their hearts pricked: To the Gentiles that had lived in abominable Idolatries, God granted repentance unto life, Acts 11.18. There is nothing in man, in any place or time, that can impede God from ſhewing mercy; that, is an act of his will, nothing in us moves him to it, nothing in us hinders him from it. I will have mercy on whom I will have mercy, and I will have comp…ſſion on whom I will have compaſſion, Rom 9.15.
Obſer. 3 3. That often God ſhews the choiſeſt mercy, when he hath cauſe to execute the ſharpeſt judgement, they ſhall remember me, becauſe I am broken with their whoriſh hearts: had they broken Gods heart, he had cauſe to have broken their bones, and deſtroyed them utterly, but the Lord would deale graciouſly with them, and in ſtead of deſtruction, cauſe them to remember him, to loath themſelves, and to come in to feare and ſerve him. They would not feare, remember, and honour God in Zyon where they had the Prophets, the Ordinances of God, and mercies of all ſorts, but provoked God to plague them, and when they were ripe for deſtruction, and nothing to be expected but ſeverity, even then doth God deale graciouſly with them. Iſa. 57.17, 18. ſaith God, For the iniquity of his covetouſneſſe was I wroth and ſmote him: I hid me and was wroth, and he went on frowardly in the way of his heart: He adds ſin to ſin; in a preſumptuous manner, and what could be looked for now but deſtruction? Doth the great and glorious God ſmite, and doth man ſin more? Yes: he doth, and God ſees it; and what then? I have ſeene his wayes and will heale him; Not wound him more, not deſtroy him, but I will heale him: I will lead him alſo, and reſtore comforts to him and to his mourners. Iſaiah 43.24, 25. Thou haſt made me to ſerve with thy ſinnes, thou haſt wearyed me with thine iniquities: And what then? I, even I, am hee that blotteth out thy tranſgreſſions, for mine owne ſake, and will not remember thy ſinnes. Gods thoughts are not as mans; that which is argument of death in mans apprehenſion, is argument of mercy and life in Gods. Pſal. 25.11. David knew it, therefore preſſeth God with an argument, might have undone him in the judgement of reaſon. O Lord pardon mine iniquity, for it is great. God might have ſaid, therefore will I not pardon thee, becauſe thy ſinne is great: I have ſuffered much by thee, by thy murther and adultery, and thinkeſt thou that I will pardon ſuch great ſins? Is this an argument to come to mee withall? I have as great wrath as thou haſt ſins; thou art a man of death for what thou haſt done, thou ſhouldeſt dye by the Law for thy murther, and dye for thy adultery, and thou haſt given the ſentence thy ſelfe; The man that hath done this ſhall ſurely dye, and bound it thou haſt with an Oath, as the Lord liveth, 2 Sam. 12.5. and therefore dye thou muſt, thou ſhalt. Such language as this might David have looked for; but he heares of pardon, and that from the mouth of a Prophet: and when he mov'd God with the argument of the greatneſſe of his ſinnes, he did it in the judgement of faith, knowing it would be much for the honour of God, to pardon great ſinnes; that he was as ready to ſhew mercy, as his ſinnes had made him ripe for judgement, Hoſea 2.13, 14. Iſrael followed Baalim and forgate God, had hee not now cauſe to deſtroy her: It was Gods way to deſtroy ſuch, Pſal. 73.27. Yet it follows, Therefore behold I will allure her, and bring her into the Wilderneſſe, and ſpeake comfortably unto her: Becauſe ſhee had fo…got God, God would remember her, becauſe ſhee had been drawne away by Idols, God would allure her from Idols, becauſe ſhee had vexed God, he would comfort her; Here God lets out choiſe mercy, when he had cauſe to execute ſevere wrath. When Peter had denyed Chriſt thrice, and forſwore him and the knowledge of him, was there not cauſe that Chriſt ſhould have renounced him, ſmitten him with ſome great Judgement,Matth. 26.72, 74. and made him an example for Selfe-confiders, and Chriſt-denyers, to the end of the World? Surely Chriſt had cauſe enough, and the opportunity for it was faire before him; but Chriſt turned and look't upon Peter, and in ſtead of ruining him, rayſes him.
Obſer. 4 4. Falſe worſhip doth moſt afflict God. I am broken with their whoriſh heart. Their Idolatries, Superſtitions, and corruptions did not ſimply diſpleaſe or grieve God; but oppreſſed, afflicted, broke the heart of God; great injuries enter deep, worke ſtrongly, eate up the ſpirits of any they are done unto; and what greater wrong can be done to God, then to ſet at naught his counſels, to forſake his Worſhip, to withdraw from his Government, and to proclaime to the World, that there are better ways then his, and better Gods then himſelfe. Thoſe are Idolatrous, and worſhip God a falſe way, they doe ſo by God; therefore, Jer. 3.5. its ſayd of them, that they did ſpeak and doe evill as they could, men cannot doe more to breake God, then to worſhip Idols, wrong gods, or the true God a wrong way. Such ſins breake Gods Covenant, Deut. 31.16. This people will goe a whoring after other Gods, forſake mee and breake my Covenant. They breake Gods ſilence, Jer 2.12. Bee aſtoniſhed Oh yee Heavens, &c. They breake Gods patience, Iſa. 43.24. Thou haſt wearied mee with thine iniquities: And here they break even God himſelfe, I am broken with, &c. The heart ſhould be onelyonly for God and his ways, as the Wife ſhould be for the Husband and his commands, and when God ſees the heart which is his by Creation, by command, by purchaſe, and by deſert, to be after falſe ways, baſe inventions, and giving that honour to them, is onelyonly due unto himſelfe; this pricks him at the heart, and is taken extreamly evill, it makes Gods ſoule to abhorre a people, Levit. 26.30. To loath Zyon, Jer. 14.19. Bring any thing to one that hath an Antipathy againſt it, and that thing afflicts him grievouſly, it makes him feare, ſweat, faint, and ſometimes ſwoone away: God hath a true Antipathy and great, againſt all falſe ways of Worſhip; when any therefore is brought neare him, its that puts the Lord more to it then any thing. Levit. 26.11. I will ſet my Tabernacle amongſt you, and my ſoule ſhall not abhorre you: That is, I will delight in you, while my Tabernacle and Ordinances are with you. Amos 5.26, 27. But when the Tabernacle of Molock is amongſt them, when they ſet up ways of their owne, then God abhorres them, and will ſend judgements upon them. Let not us reteine any thing that tends that way, no Names, no Ceremonies, no Geſtures.
Obſer. 5 5. The workes of men in Gods worſhip ſteale away the hearts of the Worſhippers: They had Idols, Altars, Groves, Images, and High places, and whatever pretences they had to colour over things with, their hearts went a whoring after theſe, and departed from God. There is much, yea all in falſe worſhip, that ſuits with carnall hearts; therefore that which is of God being ſpirituall, above the reach of fleſh, yea contrary to corruption, its burthenſome and neglected; and that which is of men being ſuitable unto man, is cloſed withall: In Popery you ſee how their hearts are taken with that which is from Popes, Prelates, Councels, their Muſick, Veſtments, Perfumes, Pictures, Images, &c. have their hearts; and let them pretend they doe help their Devotion with theſe, help up their hearts more to God, its not ſo, theſe ſteale away their hearts from God; they are more delighted with theſe, then with the pure worſhip of God: Be they Idols or Images made uſe of in worſhip, its all one, that diſtinction will not heale a Papiſts Idolatry, nor fetch back his whoriſh heart to God, for the Hebrew word Peſel is in Scripture uſed promiſcuouſly for both,foreign and put for an Image, Iſa. 44.9, 10. and Imagery ſuperſtition draws away the heart from God, as well as Idolatry.
Were not men affected lately with Innovations, and that ſo much, that the Ordinances of God were layd by: what the heart affects that goes up, what it ſleights that goes downe, as in Iſa 29.13. when the hearts were removed farre from God, then the precepts of men had intereſt in Gods worſhip, and what men commended to them their hearts advanced.
Obſer. 6 6. That being in pure worſhip, is being with God: While they kept to Gods Ordinances, and were hearty in them, they were with God, but when they corrupted them then they departed from God.
Obſer. 7 7. That mens eyes are Inſtruments of great evill: They had whoriſh eyes, they were the inlets of Idolatrous and ſinfull motions, which firing, inflam'd the heart after Idols. No ſenſe doth more miſchiefe to the ſoule then the eye; its an imperiall ranging ſenſe, and fetches in farre and neare, matter of danger into the boſome, Prov. 17.24. The eyes of a foole are at the end of the Earth. The Scripture makes mention of a mocking eye, Prov. 30.17. an offenſive eye, Matth. 5.29. a beamiſh eye, Mat. 7.3. an evill eye, Prov. 23.6. a lofty eye, Pſal. 13 1.1. a wanton eye, Iſa. 3.16. a painted eye, Ezek. 23.40. ad…terous eyes, 2 Pet. 2.14. and here whoriſh eyes, they are the windows at which ſinne creeps in: the Prince of darkneſſe convays many works of darkneſſe by the eyes: the Serpent deceived Eve by the eye, Gen. 3.6. Achan ſaw a goodly Babyloniſh Garment, and a wedge of Gold, and ſo was ſnar'd, Joſh. 7.21. Sampſon ſaw an Harlot and was taken with her, Judges 16.1. Its the colour of the Wine invites the Drunkard to exceſſe, Prov. 23.31. Ahab ſaw Naboths Vineyard lay commodiouſly for him, and ſo was ſet on worke to cover it, 1 Kings 21.2.
The eyes open the doores firſt and ſooneſt to let Idols into the heart, and when they are in, the heart ſets the eyes on worke to delight in them, Ezek. 18.6. They lift up their eyes to behold Idols; they were delectable things to them, Iſa. 44.9. Great uſe doth Satan make of the eye by corruption that is within us, and the Creature that is without. Job knew it, and therefore makes a Covenant with his eyes, and would, not onelyonly not ſee, but not thinke of a Maid, Job 31.1. and if he did ſee any object that pleaſed and ſtirr'd corruption, he would not let his heart walke after his eye, Verſe 7. David would not ſet any wicked thing before his eyes, Pſal. 101.3. He prayes unto God to turne away his eyes from beholding vanity, Pſal. 119.37. And mine eyes are ever towards the Lord, Pſal. 25.15. and not onelyonly ſhould we have care of our eyes, but of our hearts alſo; for ſuch as our hearts are, ſuch will our eyes and other ſenſes be; if the heart be whoriſh, the eyes will be whoriſh; if the heart be covetous, the hand will be covetous; if the heart be froward, the tongue will be froward: Therefore Solomon adviſeth to keep the heart with all diligence, Prov. 4.23.
Obſer. 8 8. That true penitents have their hearts affected for their ſinnes and loath themſelves for the evils of their wayes: They ſhall remember me, Ut voluntatis complacentia ad peccandum, ſic voluntatis diſplicentia ad contritionem requiritur, nā unumquodque ut ait Chryſoſt. per quaſcunque cauſas naſcitur per eaſdem diſſolvitur.whom they have broken with their ſins, be affected with it, and loath themſelves for the evils they have committed in all their abominations. Repentance is not a ſudden or ſleight ſorrow, but that which goes deep and enters into the heart, as the word here imports, ſuch ſorrow as ſhould make them loath themſelves, ſigh and groane, ſmite, yea cut their faces. The Scripture expreſſions touching repentance and godly ſorrow, are of like nature, and ſhew the heart is deeply wounded therein, Zach. 12.10.
Its ſet out by mourning, as for an onelyonly Sonne, and being in bitterneſſe, as for the loſſe of a firſt borne: its drawing of water and powring it out before the Lord, 1 Sam. 7.6. Its the breaking of the heart, contrition of the ſpirit, Pſal. 34.18. The rending of the heart, Joel 2.13. Plowing up of the fallow ground, Jer. 4.3. Travelling in child birth, Jſa. 26.17. Pricking of the heart, Acts 2.37.
All which evidences that repentance is an heart buſineſſe, it workes ſtrongly upon that, and brings it up to loathing; when the heart is truely penitent, what it before loved and delighted in, it loaths and abhorres; the voyce of Ephraim repenting, is Hoſ. 14.8. What have I to doe any more with Idols, I now loath them, will not lift up mine eyes or hands unto them, nor ſpeake a word for them, nor thinke of them, Jer. 31.19. After that I was turned I repented, I ſmote upon my thigh, I was aſhamed, yea even confounded becauſe I did bear the reproach of my youth: I had ſin'd in my former dayes with Idols, falſe worſhip, ſatisfied my luſts, but now I am confounded with the ſhame and reproach of them: Now I loath them, and cannot indure them, Iſa. 31.7. when they are turned unto God: In that day ſhall every man caſt away his Idols of Silver and Gold: they cannot ſtand before Repentance, no more then Dagon before the Arke: After God had ſcourged and purged them with the Babiloniſh Captivity, its obſerved that they could never abide Idols more, nor would ſuffer any to come up unto the Temple: When Caius Galigula ſent his Statue to Pretronius Preſident of Judea, to honour it with a place in the Temple; the Jewes profeſſed they would dye rather then behold that abomination in the Temple; if that came there, they would not come there; if that liv'd, they would dye: This is the nature of true Repentance, that what ever Errours, falſe Worſhip, wayes, luſts, things it delighted in before, now it loaths as dung, as filth, and abhorres as Peſtilentiall and deadly: The Jewes repenting, curſed their Idols, and their owne madneſſe in running a whoring after them.
Here be three evidences of the reality and truth of this Repentance.
Firſt, Their loathing themſelves; its a hard thing to bring a man to ſelfe-loathing, every man loves, exalts himſelfe, and labours to be foreign, ſomebody in the World. Diotrephes affects preheminence, but true Repentance will make the greateſt loath himſelfe, Repentance ſees what black defiled creatures they are, Ezek. 20.43. You ſhall remember your wayes wherein you have beene defiled, and ſhall loath your ſelves in your owne ſight. A repentant eye ſees matter enough of ſelfe-abhorrence.Job 7.5. When Job ſaw his ſores, filth, and wormes, in his fleſh, he loathed himſelfe, but not ſo much as when he ſaw the ſinnes, ſores,42.6. and luſts of his heart; then he abhorred himſelfe, and all had excellency in it before, he though fit to be buryed under duſt and aſhes.
Secondly, For the evils which they have committed, not for the evils which their ſinnes had deſerved, or God had inflicted, did they loath themſelves, but for the evill of their owne wayes; ſo that they did mourn for ſin as ſin, not for the evill of ſinne, but for the evill in ſin; which is the contrariety of it to Gods will, the offence of Divine Majeſty, its burdening God himſelfe, breach of union between him and their ſoules, its violation of his Law, it pollutes the ſoule, hardens the heart, turnes the Goſpell of Chriſt, all mercies, and meanes of Grace to our hurt, and is a foundation of eternall Ruine: It was the evill of ſin and not of puniſhment, that David prayed againſt, 2 Sam. 24.10, 17. Pſal. 51.2.
Thirdly, Its impartiall and univerſall; They ſhall loath themſelves for the evils which they have committed in all their abominations: Its not one or two, but all, comes into queſtion when the heart is in a penitent way, Ezek. 20.43. Then ſhall you remember your wayes, and all your doings wherein you have beene defiled, and yee ſhall loath your ſelves in your owne ſight, for all your evils that you have committed: Sinnes, great or ſmall, in any place, with any perſon, or thing, but eſpecially of worſhip, come into, fall under cenſure and are abhorr'd: Manaſſeh, when he was humbled in Babylon, he loathed his practiſes in Zyon, and took away all the Altars that he had built in the Mount of the Houſe of the Lord, and in Jeruſalem, and caſt them out of the City, 2 Chron. 33.15.
Let us look back, ſee the evill of our wayes, eſpecially in worſhip, and loath our ſelves for the evill of them all; that we have defiled Gods Name, Ordinances, our ſelves, with Altars, Crucifixes, Cringings, conformity to the Impoſitions, Innovations of men, Subſcriptions, Oaths of Canonicall obedience, ſupporting of a falſe and Tyrannicall Government in the Church of Chriſt; have been contented under a dull formall way of worſhip, &c. Ezek. 43.11. If they be aſhamed of all that they have done, ſhew them the forme of the Houſe, and the faſhion thereof: Shame for falſe corrupt worſhip opens a door for ſight of, and entrance in of true and pure worſhip.
1. That before men are afflicted and humbled for their ſin,Obſer. Ver.. 10. they refuſe and ſleight the Word of God, let his Prophets come and Preach powerfully and terribly unto them, lay Gods Judgements before them, they mind it not, at leaſt tremble not, but they ſhall know they have refuſed my word, and meſſengers; the time is comming they ſhall be in Babylon, be ſorely afflicted, and then they ſhall know as for the precedent time, their hearts were ſtout againſt God, his truth, his ſervants, and they were ſecure. Who hath beleeved our report, ſaith Iſaiah, 53. chap. 1.2. and Chap. 44.4. I have laboured in vain, I have ſpent my ſtrength for naught; his hearers ſleighted his Propheſies: So in Zech. 7.11, 12. They refuſed to hearken, and puld away the ſhoulder, and stopped their eares that they ſhould not heare: Yea they made their hearts as an Adamant ſtone, leaſt they ſhould heare the Law, and the words which the Lord of Hoſts hath ſent in his ſpirit by the former Prophets.
2. That a heart under affliction broken for ſinne, and loathing its ſelfe for its owne ſinnes, will give due honour to the Word of God, ſubmit to it, acknowledge him and his Prophets, Then ſhall they know, &c. That is, when they have ſmarted in the Captivity, been cut to the heart for their ſinnes, loathed themſelves for all the evils of them, even then ſhall they know: Affliction opens mens eyes, blows beget braines, and men come to ſee their Ingratitude towards God, their abuſe, neglect, contempt of meanes, what great loſſe they have made thereby, and ſo mourne for each; prize the Word, tremble at threatnings, cloſe with promiſes, ſubject to commands, honour the Lord and his Prophets.
The trueſt Penitent doth moſt abhorre himſelfe, his luſts, his errours, his owne wayes, and the more abhorrencie of theſe, the more complacency in Truth, and the God of truth, ſuch an one underſtands the dealings of God, acknowledges the Majeſty of God in his Ordinances, the equity of God in his Judgements, the mercies of God in his deliverances, the faithfulneſſe of God in his Word, and his infinite love in Chriſt.
3. What God doth in the world he doth to fulfill his word, the providences now extant, are accompliſhmēts of the word of God in Propheſies & Promiſes.3. The Lord will not leave his Word (what ever it be) unaccompliſhed. They ſhall know that I have not ſayd in vaine I would doe this evill, that I would afflict them. A word is in vaine when its not fulfilled, inefficaciouſly fulfilled, or unſeaſonably fulfilled, none of all theſe befall the Word of God, threats, or promiſes, Iſa. 55.11. The word that's gone forth of my mouth ſhall not returne to me voyd, but it ſhall accompliſh that which I pleaſe, it ſhall proſper in the thing whereto I ſent it: If God give out a word for Warres, for deſtruction of Cities, Kingdomes, Churches, for carrying into Captivity, that word ſhall take place, and be effectuall, Zech. 1.6. My words and my ſtatutes, did they not take hold of your Fathes: They overtooke them, and Arreſted them.
CHAP. VI.
11. Thus ſaith the Lord God, Smite with thine hand, and ſtampe with thy foot, and ſay, Alas, for all the evill abominations of the houſe of Iſrael: for they ſhall fall by the Sword, by the Famine, and by the Peſtilence.
12. Hee that is farre off ſhall dye of the Peſtilence, and hee that is neer ſhall fall by the Sword, and hee that remaineth, and is beſieged, ſhall dye by the Famine: thus will I accompliſh my fury upon them.
13. Thou ſhall yee know that I am the Lord, when their ſlaine men ſhall be among their Idols, round about their Altars, upon every high Hill, in all the tops of the Mountaines, and under every greene Tree, and under every thick Oake, the place where they did offer ſweet ſavour to all their Idols.
14. So will I ſtretch out mine hand upon them, and make the Land deſolate, yea, more deſolate them the Wilderneſſe towards Diblath, in all their habitations, and they ſhall know that I am the LORD.
HERE is the third part of the Propheſie, which ſets out the great griefe they ſhould have for the ſore Judgements of God upon them; which Judgements are againe mentioned, Sword, Famine, Peſtilence, Deſolation.
In the 11 Verſe, their griefe is ſet out by Symbolicall expreſſions, as Smiting with the hand, ſtamping with the foote, and crying Alaſſe: And the cauſe of theſe:
Firſt, their ſins.
Secondly, their puniſhments.
Smite with thine hand, and ſtampe with thy foot, ſuch Geſtures have been uſed in contrary caſes, as well in great Joy, as in great Griefe, Ezek. 25.6. Becauſe thou haſt clapped thine hands, and ſtamped with thy feet, and rejoyced in heart, with all thy deſpight againſt the Land of Iſrael: Its ſpoken of Ammon, who uſed thoſe Geſtures in an Inſulting way againſt the Jewes; but in this place, theſe Geſtures declare their unſpeakable griefe for their ſinnes and judgements, and were uſuall in caſe of ſorrow, Jer. 31.19. The Prophet brings in Ephraim repenting, and that is a Declaration of it; I ſmote upon my thigh, and was aſhamed; and when God would bring terrour upon his people he bids the Prophet Smite upon his thigh, Ezek. 21.12. Sometime in their griefe they did ſmite upon their thigh, ſometimes the breſt, ſometimes the other hand, Smite thine hands together: So Balack did, Numb. 24.10. ſometimes the head. Homer hath it often,Lib. 3. Tuſcul. foreign, He ſmote on his thigh. And Tully mentions among other kinds of mourning, their ſmiting of the cheeks, their breſt, their thigh, their head.
Stampe with thy foot: In caſes of great and ſuddaine griefe, men uſe to ſtamp upon the Earth:Odyſſ. l. 6. Homer ſpeaking of Irus, about drawing of Teeth; ſaith, foreign, He ſtampt the earth with his foot: And Cicero in Bruto, ſaith, Nulla pedum ſupploſio, There was no ſtamping with the feet.
Alas: In Hebrew, foreign The Septuagint, and Theodotian renders it Euge, and make it a note of rejoycing and exalting, becauſe Idols were deſtroyed, and Gods Judgements executed; but its upon miſtake of Ach for Heach, which is Euge, but Ach is alwayes a note of griefe, and that expoſition of theirs, ſuits not with the ſubject matter, which is Sinne and Judgement: Its well rendred by Jerome, Heu, and by our Tranſlation Alas, a word conſtantly uſed to note griefe, Joſh. 7.7. Iſrael fell before Ai; Joſhua rends his Cloaths, fell on the earth, and cryed Alas, O Lord God, &c. Joel 1.15. Amos 5.16. Revel. 18.10. In caſes of great ſorrow they uſed this word.
Theſe outward ſignes of ſorrow are commended, that the people might be awakened out of their ſecurity, that they might be more affected with the calamities were comming, and their ſinnes that haſtened ſuch calamities upon them, words are tranſient, and leave little impreſſion, but viſible ſignes worke more ſtrongly, affect more deeply, and draw the ſpirits of beholders into a Sympathy.Obſer.
God would have thoſe are his, to mourne for the ſinnes and judgements, are comming upon a Land and people for them; the Prophet muſt Smite with the hand, ſtampe with the foot, and cry alas, for all the evill abominations of the houſe of Iſrael, and for their calamities: Some doe mourne for calamities, few for ſinnes of the people; but here their ſinnes come in firſt, and afflicts the Prophets ſpirit moſt, the Judgements afterwards, Pſal. 119.136. Rivers of water runne downe mine eyes becauſe they keepe not thy Law: And ver. 158. I beheld the tranſgreſsours and was grieved: Its ſafe, doe it, Ezek. 9.4. Goe through Jeruſalem, and ſet a marke upon the foreheads of them that ſigh and cry for all the abominations: 1 Cor. 5.2. The Apoſtle blam'd them, that they did not mourn for the inceſtuous Corinthians.Ver. 12.
Of theſe ſore Judgements hath been formerly ſpoken in the fifth Chapter, that there is no eſcaping them, and of Gods accompliſhing his fury, he would beare no longer but utterly deſtroy them.
Obſer. 1 1. That God doth often puniſh men where they ſinne: Ver. 13.Their ſlaine ſhould be among their Altars, Idols, in the place where they offered their ſweet ſavour: Sennacherib was ſlain in the houſe of his God Niſroch, as he was worſhipping, Iſa. 37.38.
2. That Idolatry and falſe Worſhip is coſtly; They offer ſweet ſavour every where to all their Idols, they think nothing too much for their falſe way, the ſweet Incence was very coſtly, and only for Gods uſe, not their owne houſes; yet their Idols ſhall have it; men will part with much this way, Iſa. 46.6. They laviſh Gold out of the Bag, &c.
Wilderneſſe towards Diblath: Verſ. 14.Some make it to be the ſame with Riblah, in the 2 Kings 25.6. and Jer. 34.5. Mentioned alſo in Numb. 34.11. This may well be,Munſter following Rabbi, David ſaith is put for Riblah. becauſe of the likeneſſe of ד and ד in the Hebrew tongue; and Jerome conceives it is the ſame with Riblah, which was a City in the Land of Hamath, where Pharaoh put Jehoahaz in bonds, 2 Kings 23.33. In the borders of the Moabites neer the Wilderneſſe ſpoken of in Deut. 8.15. a great and fearfull Wilderneſſe, full of fiery Serpents and Scorpions, where was drought and no water: God would make their Land not onelyonly deſolate, and deſolate like this Wilderneſſe, but more deſolate.
I will ſtretch out my hand upon them:
There is difference between Gods ſtretching out his hand to a people, and upon a people: The firſt notes invitation to repentance, Iſa. 65.2. I have ſtretched out my hands all they day unto a Rebellious people: The ſecond notes ſmiting, puniſhing, deſtroying, Iſa. 5.25. The anger of the Lord is kindled againſt his people, and he hath ſtretched forth his hand againſt them, and hath ſmitten them. Jer. 51.25. Behold I am againſt thee O deſtroying mountaine, and I will ſtretch out mine hand upon thee, &c. Ʋpon and Againſt notes the ſame thing: When Gods hand is upon a Land or people, its againſt them, and ſo the phraſe oft runs, Jer. 15.6. Thou art gene backward, therefore will I ſtretch out my hand againſt thee, and will deſtroy thee: See Exod. 3.20.
The ſins of the people lay waſt the Land, they fell to Idolatry, and ſo God ſtretched out his hand upon the Land and layd it waſte.
This people were ſo degenerate, corrupted, beſotted, with their owne wayes, that they underſtood little of Gods; they fell to the ſins of the Nations, and thoſe ſins in a ſpeciall manner ſtupifie: All ſin doth it, but Idolatry and falſe Worſhip moſt; hence, Jer 10.14. ſpeaking of ſuch ſinners, he ſaith, Every man is brutiſh in his knowledge: Idolaters know not God, how he is provoked by their wayes: What fooliſh doings it is to goe out from God, therefore in this Chapter its four times, They ſhall know that I am the Lord, 7.10.13.14.