Exposition of Ezekiel 20-29, Exposition · Chapter 20 (4 of 4)

Exposition of Ezekiel 20-29 · Exposition · Chapter 20 (4 of 4)

p. 109Obſ. 1 When men ſeek to avoid ſtraits and dangers by ſinfull Policy, and waies unwarrantable, God meets with them, and brings them into greater ſtraits and troubles. Theſe Elders thought by becomming as the Heathens were, that they ſhould free themſelves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Nebuchadnezzar, but the Lord told them that hee would bring them into a wilderneſſe, where their condition ſhould bee very miſerable, and worſe than in Babylon, whatever they had ſuffered there for God and their religion: Jeroboam was in a ſtrait about the peoples ſacrificing at Jeruſalem; if they went up thither, he feared they would be ſo wrought upon, as to return to Rhehoboam, from whom they had fallen, and kill him. To expedite himſelf out of this ſtrait, hee took wicked Counſell, ſet up the Calves at Dan and Bethel, telling the People the journey to Jeruſalem was too long, and tedious for them, they had God nearer to them, and might worſhip at an eaſier rate, 1 King 12. but for this ſinful policy, and ſubtle deſign, God brought him into greater ſtraits and difficulties, as you may ſee chap. 13.4. and the 14.6, 10, 11, 12. his hand was withered, heavy tydings denounced againſt him, and his houſe and his ſon dyed: Saul was in a great ſtrait when the Philiſtims had invaded him, and God would not anſwer him, he would not wait in this caſe, leaving all to God, but runnes into an unlawful p. 110practice to relieve himſelf, hee conſults with the Witch of Endor, and is brought into greater and worſe ſtraits then before, 1 Sam. 28.17, 18, 19, 20. men in our daies have taken wrong courſes to extricate themſelves out of dangers and troubles, and hath not God brought them into a wilderneſſe, into greater intanglements and worſe perplexitys than ever before? its good to wait upon God and keep his waie, then if dangers and deaths do come, there is comfort, they finde you in Gods way, but if out of that, they are great evils in themſelves, and your being out of Gods way is worſe than all.

Obſ. 2 That Gods puniſhments are his pleadings, when hee viſits men for their ſinnes he pleads with them. Every rod of his hath a voice, and pleads for God; Quoties apparent aliqua ſigna irae Dei, ipſe diſcertat nobiſcum. Gods ſtrikeings are real pleadings, Iſa. 66.16. by fire, and by his ſword, will the Lord plead with all fleſh. His puniſhments are arguments hee uſes to convince or confound ſinners, and whatſoever puniſhments hee inflicts upon any, they are juſt and righteous, for hee never pleads an ill cauſe, they are judicia Dei, hee is infinitely wiſe, and as he judgeth aright, ſo he executeth judgement righteouſly.

Obſ. 3 Thoſe be like in ſinning, muſt bee like in ſuffering, like as I pleaded with your fathers in the wilderneſſe of the Land of Egypt, ſo will I plead with you; Theſe Jews were their Children, and did as their fathers had done. Their fathers ſhook off the God of Iſrael, and choſe them an Egyptian god, Exod. 32.4. they mingled with the Heathen, and learnt their works, Pſal. 106.35. they polluted his Sabbaths, cauſed their children to paſs through the fire, ver. 13. and 26. of this chap. and theſe their poſterity, choſe Babyloniſh gods, became as the Heathen, made their ſonnes paſs through the fire, and trode in their fathers ſteps, v. 30, 31, 32.

Verſ. 37. And I will cauſe you to paſs under the rod, and I will bring you under the bond of the Covenant.

38 And I will purge out from among you the rebels, and them that tranſgreſſe againſt mee, I will bring them forth out of the Country where they ſojourn, and they ſhall not p. 111enter into the land of Iſrael, and yee ſhall know that I am the Lord.

God being in a judiciary way pleading with this people, here, he proceeds further in the manner thereof.

1 Hee would examine and reduce them to their former ſtate, ver. 37.

2 Hee would make a Diſcrimination between them, ver. 38.

I will cauſe them to paſs under the rod.

The Hebrew word for Rod is foreign which in this place, may ſignify either a Scepter, as frequently it doth in Scripture, and is ſo rendred chap. 19.11, 14. or a Shepheards ſtaffe or crook, which hee uſeth among his ſheep, ſo it is uſed Pſalm 23.4. If it bee taken the first way, the ſenſe is this, that though they ſcattered themſelves among the Babylonians, and put themſelves under Heatheniſh power, yet the Lord would make them paſs under the Rod, that is, come under his Kingly power, hee would rule over them, they ſhould ſtill bee his ſubjects. But of this hee ſpake in the 33. verſ. therefore I conceive Rod here, is to be taken in the latter ſignification, that God would deal with them more paſtor…tio, like a Shepheard or Heardſman, who were wont to number their Cattle with a wand or Rod, which is called paſſing under the Rod, Levit. 27.32. To this purpoſe is that of Jer. 33.13. In the Cities of the Mountaines, in the Cities of the vale, and in the Cities of the South, and in the land of Benjamin, and in the places about Jeruſalem, and in the Cities of Judah, ſhall the flocks paſs again under the hands of him that telleth them. When the flocks went into the field or fold, and when they went out, their practice was to tell them by a Rod in their hand, and ſo they paſſed under the Rod. Hereunto Chriſt alludes, John 10.3. when hee ſaith, hee calleth his own ſheep by name, and leadeth them out. The meaning then of the Lord here is, that hee would take an exact account of them, tell them as a ſhepheard doth his flock, and ſee p. 112which were rotten, and which were ſound.

Gods rod, are afflictions and judgements, as you may ſee Pſal. 89.32. I will viſit their tranſgreſſions, &c. Lamen. 3.1.

I will bring you under the bond of the Covenant;

You think to break the bond of the covenant made between me and your Fathers, by becoming Babylonians, and ceaſing to bee my people, but it ſhall not bee; I will keep the Covenant, and cauſe you to come under the bond of it, and performe that obedience I look for. The word for bond, is Maſoreth from foreign obſtringere ad obedientiam or paenam, to bind unto obedience or puniſhment; when men are in Covenant they are bound to obey, or to ſuffer if they diſobey. Vatablus and others carry it thus: that God would deal with them as hee had done with their fathers, that hee would make a Covenant with theſe as hee had done with them, and ſo make it another covenant, by which God would bind them up, and refer it to the Covenant made in Ezraes daies, but rather I conceive, the Lord intends the former Covevant, eſpecially that mentioned, Ezekiel. 16.8. when God in a ſolemn manner took this People to be his in Moſes's daies, wherein he made good his Promiſe and Covenant with Abraham, and bound them unto him by the Law; The Covenant bound them from other gods and waies of worſhip.

And I will purge out from among you the Rebels.

The Septuagint and Vulgar read the words, I will chaſe out; the Hebrew foreign ſignifies both to chuſe and purge, God would number them, diſtinguiſh them one from another, and then purge out thoſe were rebellious, they ſhould no longer bee in his flock; but bee diſcovered, and declared to the world what they were.

By Rebels, hee means thoſe that caſt off God and his works, and turned heathens.

p. 113I will bring them forth out of the Country where they ſojourn, and they ſhall not enter into the Land, &c.

The Hebrew is, Out of the Country of their ſojournings, or peregrinations, I will bring them. Some make theſe words to point out thoſe were then in Judea, whom God would bring forth, and not ſuffer to return any more, and not onelyonly them, but many of thoſe were in Babylon before, God ſuffered not to return into the land of Iſrael: for if we underſtand theſe words of the return after the ſeventy years, as they muſt, long before that time were theſe Jews with Zedekiah brought out of the Land of their ſojourning, and they with many others, were never ſuffered to enter into that land more; for here is a comparing of their return from the Babyloniſh Captivity, to that of their comming out of Egypt.

Then they were brought into a Wilderneſſe; where their carkaſſes fell for their rebellions, and ſo never entered the promiſed Land: ſo here likewiſe God brought them into a wilderneſſe, pleaded with, and conſumed many of them, who by that means never returned to the land of Iſrael.

Obſ. 1 The Lord doth not onelyonly know, but takes ſpecial notice of his, and doth diſtinguiſh them from others. I will cauſe you to paſs under the Rod; I will examine which are ſheep, and which are goats, and will ſever the one from the other; Chriſt knew his ſheep, his little flock, from all the goats of the Mountaines, the Bulls of Baſhan, and wilde beaſts of the Forreſts. And God kn…w the good figs from the naughty, Jerem. 24. hee manifeſted his love to the good, and diſpleaſure to the bad. When hee is in a judiciary way, hee knows, ownes, preſerves his, and will not ſuffer any of them to periſh, Ezek. 9. when the men appeared with ſlaughter-weapons in their hands, and execution was to bee upon Jeruſalem, the Lord made his to paſs under the Rod, hee numbred them, and ſet his mark upon them, that they might not periſh in the common calamity. Hee p. 114put a difference between the pretious and the vile, as a ſhepheard doth between ſheep and goats, Mat. 25.32.

Obſ. 2 Though Gods People do go out from him, and violate the Covenant, yet he will not let them ſo go, but will look after them, and bring them under his Power. Theſe here had tranſgreſſed the Covenant, broken the bonds, caſt off the waies of God, thought to exempt themſelves from his Rule over them, but ſaith the Lord, I will bring you under the bond of the Covenant; You ſhall bee under my Power and Law; Though I ſuffer Babylonians, and other Nations to be ſui juris, to wander where they will, to live as they liſt, yet it ſhall not bee ſo with you, who are my People, with whom I am in Covenant, and to whom I muſt bee faithful, what ever you are to mee, and will bee known to bee your God and Soveraign. I will have account of you, and make you know you are under my bonds, and not Babyloniſh ones.

Obſ. 3 Gods dealings with his is very different. Hee brings them under the bond of the Covenant, to ſee what they are, if they be Goats, wicked, he puniſhes them, and purges them out; if they bee ſheep, though they have gone aſtray, hee pardons them, keeps them under the bond of the Covenant, and inables them to yeild Covenant obedience; when God had made them paſs under the Rod, and brought them under the bonds of the Covenant, made them know they were his People, though many of them were very wicked, hee purged out the Rebels, and them that had tranſgreſſed againſt him.

Hee turned the Goats out of the fold, and kept the Sheep in, hee purged out the wicked by judgements and Death, and preſerved the others, Mal. 3.17, 18. In that day when I make up my Jewels I will ſpare them, as a man ſpareth his own Sonne that ſerveth him, &c. ſo God ſhewed his different dealings between the Righteous and the Wicked, for chap 4.1, 2, 3. the Wicked being but ſtubble ſhould bee burnt, and bee as aſhes under the ſoles of the feet of the Righteous. The R…ghteous were Jewels, and therefore ſpared; the Wicked were ſtubble, and therefore deſtroyed.

Obſ. 4 Though the wicked bee among the Godly, yet they p. 115ſhall not alwaies be ſo, I will purge out from among you the Rebels, and them that tranſgreſs againſt mee. There were rebels, great ſinners, that were among the Iſraelites in the wilderneſſe of Egypt, Corah, Dathan, and Abiram; others that would have gone back to Egypt; many that murmured, that fell to Idolatry, and committed whoredome with the Daughters of Moab; but God Purged them out, from amongſt them, and the like hee did here. Its Gods method even here in this world oft times, to ſeparate the wicked from the Godly, to fanne out the chaffe from the wheat, to burn the one, and preſerve the other. In Sodome God made a ſeparation, preſerving Lot who was wheat, and burning the Sodomites who were chaffe, with unquenchable fire. Iſa. 1.25. I will turn my hand upon thee, and purely purge away thy droſs, and take away all thy Tin. The Droſſe and Tin were the wicked amongſt them, verſ. 28.31. whom the Lord would take away, conſume and burn with fire, not to bee quenched. Now Gods fan is in his hand, and hee is purging both the Engliſh and Iriſh floor; yea, hee is pulling up the pricking bryars, and grieving Thornes, that his may not alwaies be vexed by them, Ezek. 28.24.

Obſ. 5 Whatever mens thoughts are of the world, they are but ſojourners therein. I will bring them out of the Land of their ſojournings; Were it Canaan or Babylon. They were no more than ſojourners. Wicked men think they are heirs too, owners and Lords of the earth, Pſal. 49.11. Their inward thought is, that their houſes ſhall continue for ever, and their dwelling places to all generations; they call their Lands after their own names. Men ſet their names upon what they conclude is their own. Let lands bee good or bad, men are onelyonly ſojourners in them. Godly men, who are ſaid to inherit the earth, do it but for a ſeaſon, they are pilgrims and ſojourners here. David though King in Iſrael, yet acknowledgeth himſelf a Sojourner in Canaan, as all his Fathers were; they ſpent a few daies therein, and ſo paſſed away, and this was his condition. Let us look ſo upon our ſelves, and paſs the time of our ſojourning here in fear, 1 Pet. 1.17. and mind that City hath foundations, out of which if we bee once poſſeſſed, we ſhall never be removed.

p. 116Obſ. 6 When God brings his into Canaan, hee will ſhut out the wicked, they ſhall not enter into the Land of Iſrael. Others ſhall bee brought in, but as for thoſe would be as the world, as the Heathen, as Babylonians, they ſhall never come into Canaan. Canaan was a type of Heaven, and this excluſion of theſe wicked ones, repreſented the excluſion of ungodly ones out of Heaven. However good and bad are mingled together in this world, and oft in the Church, yet when God brings his to the heavenly Canaan, no unclean thing ſhall enter there, Rev. 22.27. There ſhall in no wiſe enter into it any thing that defileth, neither whatſoever worketh abomination or a lye. Many may cry and ſeek for enterance, as, thoſe Mat. 7 22. and thoſe fooliſh Virgins, Mat. 25.11, 12. but they ſhall in no wiſe, by no means enter; the unrighteous ſhall not inherit the kingdome of heaven, 1 Cor. 6.9. Dogges ſhall be ſhut out, Rev. 22.15.

Obſ. 7 Mercies and Judgements make God known experimentally, yee ſhall know that I am the Lord; God would purge out the Rebels from the obedient, there was mercy; keep them out of the land of Iſrael, there was Judgement; and by theſe God made them know him to be Jehovah, giving life to his promiſes, and breath to his threatnings. The Rebels ſhould know and acknowledge him to be Jehovah, being convinced with the equity of his judgements, and affected with the ſeverity of them. The Godly ſhould do it, being convinced and affected with the Nature, greatneſſe, needfulneſſe, and freeneſſe of that Mercy. Judgement upon theſe Rebels was mercy to the godly; and mercy to the godly, was judgement to the Rebels; and both were brought to acknowledge the Lord, but ſpecially the godly. Mercies and Judgements work moſt affectionately and effectually upon them; for its ſaid, yee ſhall know, ye that are purged, ye that ſhall come to the Land of Iſrael.

Verſ. 39 As for you O houſe of Iſrael, Thus ſaith the Lord God, go ye, ſerve ye every man his Idols, and hereafter alſo, if yee will not hearken unto me: but pollute ye my holy name no more, with your gifts, and with your Idols.

p. 117This Verſe ſpeaks fully to the Elders of Iſrael, that came to inquire of the Lord, yet were reſolved in their hearts to bee as the Heathen, and to ſerve wood and ſtone outwardly at leaſt, ſeeing it is ſo ſaith God: go, ſerve every man his Idols, and pollute my name no more.

Go ye, ſerve every one his Idols.

Theſe words may be taken for an ironical conceſſion, a yeilding that which the Lord would not have done, which is frequent in Scripture, as Amos 4.4. Come to Bethel, and tranſgreſs at Gilgal, multiply tranſgreſſion, Mat. 23.32. Fill yee up the meaſure of your Fathers, Eccl. 11.9. 1 King. 22, 15. 1 Cor. 15.32. Jer. 7.21. in all theſe places is an ironical conceſſion, which the Scripture uſes to affect mens conſciences the more with the wickedneſſe of their waies. So here: Go, ſerve your idols, God commands them not to ſerve Idols, then it had been lawful, but by this Ironical conceſſion, would affect them more fully with the evil of their Idolatry, and ſo take them off there-from: This is a good ſenſe of the words, but they are rather a rejection of them, ſeeing you are ſuch diſſemblers, and have your hearts ſet upon Idols, go your waies, take your fill of them, and ſo the Lord utterly caſt them off, and left them to periſh.

And hereafter alſo, if ye will not hearken unto me.

Sanctius thinks, here is a figure called Apoſiopeſis which is a ſuddain breaking off the Speech, with concealment of ſome ſpecial thing expected, as Luke 13.9. if it bear fruit; here is ſomewhat kept in, which any hearing the words expect, as if it bear fruit, it ſhould not bee cut down… ſo 2 Sam. 5.8. whoſoever getteth up to the gutter, and ſmiteth the Jebuſites, the Lame, the blind, hated of Davids ſoul: what then; heres no more, the ſpeech is broken off, & ſomthing left to expectation which is given out, 1 Chron. 11.6. hee ſhall bee chief and Captain. Here ſeems ſomething to bee concealed, if yee will not hearken unto mee, ye ſhall be ſcattered, curſed, or ſlaine. But wee may read the words thus, referring▪ and hereafter, to the p. 118former words, Go ye, ſerve ye every one his Idols even hereafter, and then read the other words thus, ſeeing you will not hearken unto mee, or have not hearkened unto mee; and thus divers Expoſitors read them, and the ſenſe lyeth fair this way, Go, ſerve your Idols hereafter, ſeeing yee will not hearken unto me.

But pollute ye my holy name no more with your gifts, and with your Idols.

The Hebrew is, And Pollute ye, which accords with the reading of the former words mentioned, you have pretended that by your Idols ſet up in my ſtead, and the gifts you have offered to them, or by them to mee, that you have honoured my name, but by joyning them and mee together you have Polluted my name. I had rather you ſhould bee open Idolaters, then that by your hypocritical practiſes, dividing between mee and your Idols, you ſhould cauſe my Name to bee polluted, and diſgraced; either bee perfect Idolaters, or perfectly for mee, give not my glory to Idols, pretending you worſhip mee.

My Holy Name.

foreignIn the Hebrew it is, The Name of my Holineſs, ſo in Amos 2.7. Levit. 20.3. Ezek. 36.20. and in moſt places where mention is made of Gods Holy Name: by Name is meant Gods worſhip, Attributes and Titles, which are holy, or himſelf, as Sanctius affirms, who is holineſs.

Obſ. 1 God doth Puniſh Hypocrites and Idolaters with ſpiritual judgements. Go ye, ſerve ye every one his Idols. The Houſe of Iſrael, whom theſe Elders repreſented, were Hypocritical and Idolatrous, ſet upon Idols, and God gave them over to them. Ephraim was of this humour, thus leavened, and ſee how God dealt with him, Hoſ. 4.17. hee is joyned to Idols, let him alone: hee likes and loves them, let him live, and dye with them; and chap. 8.11. Ephraim hath made many Altars to ſinne, Altars ſhall bee unto him to ſinne, hee ſhall have Altars enough, hee is greedy of them, and his greedy Appetite ſhall bee anſwered; this was a p. 119ſpiritual plague, and judgement upon him, to bee given up of God to his own hearts luſts.

Obſ. 2 Thoſe that will not hear God, ſhall bee rejected of God, which is dreadful; go ye, ſerve every man his Idol. I will have no more to do with you, my Temple, mine Altar, mine Ordinances, are no longer for you. None of you ſhall have my preſence, worſhip, or acceptance; where men will not be reclaimed, they muſt bee rejected. Here they would not hearken unto God, and therefore hee bids them bee gone, 2 King 17.15. They rejected his ſtatutes, and his Covenant that hee made with their Fathers, and his Teſtimonies which hee teſtifyed againſt them, and they followed vanity, and became vaine, and went after the Heathen, &c. therefore the Lord was very angry with Iſrael, and removed them out of his ſight, verſ. 18. onelyonly he left Judah; and becauſe Judah would not be reclaimed, the Lord rejected all the ſeed of Iſrael, and caſt them out of his ſight, verſ. 20. So in Jerem. 23. when they would not hearken to the Lord, who forbid them their mocking of the true Prophets, and liſtening to falſe ones; what ſaith the Lord? therefore behold, I, even I, wi… utterly forget you, and will forſake you and the City that I gave you, and your fathers, and caſt you out of my preſence, and I will bring an everlaſting reproach upon you. When God rejects, its grievous. No ſorer judgement can befall the ſons of men. This David knew, and therefore adviſed his Son Solomon to keep cloſe to God, if he did otherwiſe, God would caſt him off for ever, 1 Chron. 28.9.

Obſ. 3 There is no halving, no dividing between God and idols, God and the Creature, in matters of Worſhip and Religion. Pollute yee my holy Name no more, with your gifts and with your idols. You joyn mee and them together, thinking that I am pleaſed, honoured thereby, but I am provoked, and my holy name is polluted, I abhor ſuch doings. Seeing your Idols muſt have ſome honour, and I the reſt. I will have none, get yee to your Idols, let them have all. I like it better that you ſhould bee wholly for them, then divide between mee and them. I can brook no partner in my worſhip, I muſt have the whole heart, the whole ſoul, the whole body, and ſtrength of all, elſe I will have none, 1 King. 18.21. when the People p. 120ſtood halting between two opinions, and were ſometimes for God, and ſometimes for Baal, it pleaſed neither God, nor Elijah; therefore ſaith the Prophet, How long will yee halt between two thoughts, or two branches (for Sagniſh ſignifies ramum, a bow or twigg) how long will ye be like a Bird, that touches upon one twigg, and then upon another, and ſettles not upon either; ſo how long will yee bee, looking one day towards God; another day towards Baal? do ye not yet ſee the evil of it? while yee ſtand thus in binio, yee provoke God; If God bee God, follow him, and him fully, onelyonly, conſtantly, eternally; and if Baal be God, follow him ſo: you muſt follow but one. Chriſt hath told us, wee cannot ſerve God and Mammon, God and the world, God and our bellies, God and our credit, God and our luſts. Theſe are Maſters command contrary things, and carry away from God.

Obſ. 4 The honour of Gods name is dear unto him. Pollute ye not my holy name. Take Gods Name for his worſhip, as it is Exod, 20.24. 2 Chron. 20.8. Mal. 1.6. or for his Attributes, as it is, Exod. 33.19. or for his Titles, as it is, Deut. 28.58. his Name is very dear unto him, which appears.

1 In that hee will not indure any mixture with his worſhip, or tender of any thing to him hath been in Idols ſervice, the Babyloniſh gods, wood and ſtone, and the gifts offered to them, or by them to God, he would not admit.

2 Hee counted it a diſparagement to his name, to have half of them, and not all, and therefore would rather have them lay out all upon their Idols, than ſome upon him.

3 He ſhews vehement affection and indignation upon this account, get ye to your Idols, be gone, pollute my name no more, out of my ſight, I cannot endure it.

4 Hee cares not for the periſhing of their ſouls and bodies, in compariſon of his name, go, ye ſerve Idols.

Gods name is exceeding dear unto him, hee ſwears by it, Jer. 44.26. hee ſanctifies it being polluted, and will not ſuffer any blot or ſtain to lye upon it, Ezek. 36.23. hee labours and works for the maintenance of it, when it is in danger, as you have it in this Chapter, verſ. 9.14.22. rather then it ſhall ſuffer, hee will defer his anger and judgements, Iſa. 48.9. if p. 121falſe Prophets preſumed to ſpeak in his Name, not ſent by him, he cut them off, Deut. 18.20. or laid heavy judgements upon them, Ezek. 13.9. who ever takes his Name in vain any way, hee will not hold him guiltleſſe, Exod. 20.7. and no marvail, for Gods Name is his glory, Iſa. 48.11. and men muſt give glory due unto his Name, Pſalm 29.2. not any kind of glory, but that is proportionable to his Glory, even his glorious name, remembring what a magnificent Temple Solomon built, for the honour of his Name, 2 Chronicles 6.34.

Verſ. 40 For in mine holy Mountain, in the Mountain of the height of Iſrael, ſaith the Lord God, there ſhall all the houſe of Iſrael, all of them in the Land ſerve mee: There will I accept them, and there will I require your offerings, and the firſt fruits of your Oblations, with all your Holy things.

41 I will accept you with your ſweet ſavour, when I bring you out from the People, and gather you out of the Countries wherein you have been ſcattered, and I will be ſanctified in you before the Heathen.

Now wee are come to the gratious promiſes of God to this People, and here you have,

1 A Promiſe of Reduction, which is implyed in the 40. v. and expreſſed in the 41.

2 Acceptation of them, and their ſervices, v. 40. and 41.

3 Sanctification of himſelf in them, v. 41.

Antecedent to theſe promiſes is a deſcription of the place, whither he would bring them, and where hee would accept them, and that is in his Mountain, which is deſcribed

1 From its Holineſs.

2 From its Height.

In my Holy Mountain.

The Hebrew is, The Mountain of my holineſſe, as Verſ. 39. the name of my holineſſe, ſo Jonah 2.4, 7. The Temple of thy Holineſſt, Iſa. 62.12. people of Holineſs, Pſal. 89.20. Oyle of p. 122my holineſs, Pſ. 51.11. Spirit of thine holineſs, Pſ. 43.3. Hill of thy holineſs, Pſ. 68.5. Habitation of thy Holineſſe, in all theſe places you have the abſtract, & its rendred by the concrete, holy mountain, holy Name, holy Temple, holy People, holy Oyle, holy Spirit, holy Hill, and holy Habitation. By Holy Mountain, hee means Mount Sion, which is called the Hill of his Holineſs, Pſalm 2.6. There God recorded his name, ſet up Chriſt, and his Kingdome. By a Synecdoche holy mountain is put for Canaan, which prefigured the Church of God, in the times of the Goſpel.

In the Mountain of the height of Iſrael.

Of theſe words before, chap. 17.23. This is ſpoken, not becauſe Sion was ſo high a mountain (for it was rather collis than Mons) but becauſe of the honour and glory it had above all other Mountains, there was the holy City, the holy Temple, the holy Ordinances, and the holy Gods habitation, Pſal. 76.2.

There ſhall all the houſe of Iſrael.

All that were purged from the Rebels and Tranſgreſſors ver. 38. all that were true Iſraelites, Secundum carnem & ſpiritum, for ſuch are deſcribed to be the dwellers in Gods holy Hill, Pſalm 15. and not onelyonly thoſe of the Jewiſh race, but even Gentiles, that ſhould become Chriſtians, and bee ſpiritual Iſraelites, they ſhould come to the Church, which ſhould begin at Mount Sion, which repreſented the true Church.

All of them in the Land ſerve me.

That land was Canaan, which being polluted with blood, Idols, and other Abominations, Pſalm 106.37, 38, 39, 40. God abhorred it, and the People thereof, yea, his Sanctuary therein, Lamen. 2. 7. which cauſed him to lay it waſte for ſeventy years, wherein hee purged it from its filth and bloud, Iſa. 4.4. and them from their iniquities, Ezek. 36.33. and then brought them in to ſerve him.

p. 123This expreſſion is comprehenſive, and imports their worſhipping and obeying of God, Exod. 10.7. Let the men go, that they may ſerve the Lord their God, that is, worſhip him. Exod. 20.5. they muſt not ſerve Images, that is, worſhip them, but worſhip God; The word foreign and ſo foreign, which the Septuagint do frequently expreſſe it by, ſignifies totum ſe addicere ſervitio alicujus, to give up ones ſelf wholly to the ſervice of any; ſo here, they ſhould ſerve God wholly, worſhip him, and not any Idols, and his owne ways, not their waies, and that in ſpirit and truth, 1 Sam. 12.24. ſerve him in truth, with all your heart, and with all humility of minde, Act. 20.19.

It notes alſo to obey and do what hee commands, as Joſh. 22.5. Take diligent heed to do the Commandement and the law, which Moſes the Servant of the Lord charged you, to love the Lord your God, and to walk in all his waies, and to keep his Commandements, and to cleave unto him, and to ſerve him with all your heart, and with all your ſoul, ſerving here, extends to all outward obedience, as well as worſhip.

They ſhall ſerve mee, that is, worſhip me as the onelyonly object of Divine worſhip, they ſhall obey me as their only King and Lord.

There will I accept them.

The Hebrew is, foreign volam eos ſe. Montanus renders it, I will will them, when it referres to God,The Heb. root foreign is benevelle favere, acceptare. as here it imports.

1 Pardoning and paſſing by, whatever formerly offended: 2 Sam. 24.23. when David would offer a ſacrifice for his ſinne in numbring the People, and for ſtopping the Plague, ſaith Araunah, the Lord thy God accept thee, that is, pardon thy ſinne, and remove the judgement, Jer. 14.12. When they offer burnt offering, and an Oblation, I will not accept them, but I will conſume them. Non-accepting, was Non-pardoning, and that appears moſt clearly, Levit. 1.4. Hee ſhall put his hand upon the head of the burnt offering, and it ſhall bee accepted for him to make the attonement; The laying his hand upon the head of the Sacrifice, noted the laying of his ſins p. 124upon the ſame, and it God accepted the Sacrifice, his ſinnes were forgiven, and peace was made, but when hee accepted it not, there was no pardon, no peace. When God therefore ſaith here, I will accept them; the ſenſe is, hee will pardon them.

2 Approving, receiving, with favour and delight, Job 42.8. Him will I accept. God would hear and regard the prayer of Job for his three friends, Eccl. 9.7. Eat thy bread with joy, and drink thy Wine with a merry heart, for God now accepteth thy works foreign he is well pleaſed with thee, and what thou haſt done, ſo Pſal. 149.4. The Lord taketh pleaſure in his People, and this alſo is included here, I will accept them, that is, approve of, favour, and take delight in them. Vatabl. reads it, Benigniter eos complectar, or benevolentia proſequar: I will deal kindly with them, and purſue them with favors. The French is, illec iz ſeur ſeray propice, I will bee Propitious to them; I will remember their ſinnes no more, I will ſhew them great kindneſs.

Some render the words, There will I take pleaſure in them. When they are come to my holy Mountain, to a Church ſtate again, being purged from their ſins, through my Grace; I will take pleaſure in them, as a Husband in a Wife, as a Father in his Children.

There will I require your offerings,

Formerly the Lord had refuſed their Offerings, and manifeſted his diſpleaſure againſt them, and their offering, as Mal. 1.10. I have no Pleaſure in you ſaith the Lord of Hoſt, neither will I accept an Offering at your hands, ſee Amos 5.21, 22 Jer. 6.…0. Iſa. 66.3. ch. 1.11. but now hee would bee ſo farre from refuſing, hating, and prohibiting of them, that he would call for them, and accept them.

Offerings.

The Hebrew word for Offerings is, Terumah, which notes any Offering freely given to the Lord, and frequently its put for the Heave-Offering, ſo called, becauſe it was lifted p. 125up unto the Lord. If wee take it in this ſenſe, its by a Senecdoche put for all their Offerings: but we may keep to the words as they are.

And the firſt fruits of your Oblations.

The Hebrew is, Veeth reſhith maſhoſhecem the beginning of your elevations. Septuagint foreign, the firſt-fruits of your ſeparations. The Vulg. is, initium decimarum veſtrarum, the beginning of your tenths. Vatab. The first fruits of your gifts. The Jews ſay, they were to bring the firſt fruits of ſeven things onelyonly, viz. of Wheat, Barley, Grapes, Figgs, Pomegranats, Olives, and Dates; but God was to have whatever opened the wombe firſt, of man or Beaſt, Exod. 13.2. which may alſo come in amongſt firſt fruits.

Oblations and Sacrifices do differ thus: that is properly an Oblation, which is offered etiamſi nihil circa oblatum fiat, though nothing bee done to it, or about it; Sacrifices are offered, bur aliquid circa ſacrificatum fit, ſomething is done to it, and about it. The Sacrifice was to bee killed, flayed, cut in peeces, or the like.

By firſt f…uits of Oblations, wee may underſtand the principal and chief Oblations, for Reſhith notes praecipuum, & preſtantiſſimum, the choiceſt and moſt excellent, as well as primum the firſt; And Calvin interprets it, Florem, vel quod excellit in donis veſtris, that which was the flower and excellency in your gifts. So Lavat. primitias munerum optima & pretioſiſſima vocat, the beſt and moſt pretious things they had, he calls firſt fruits.

With all your holy things.

The Hebrew is, In all your Sanctifications, Kodeſh ſometimes noted the Temple, or Sanctuary; ſometimes their Sacrifices, ſometimes their Feſtivities, and ſometimes whatever was Dedicated to Divine worſhip. Here we may take it in the laſt ſenſe, and ſo the French carry it, En toutes vos choſes dediees. Ʋatab. likewiſe reads it, in omnibus ſacris veſtris, in all your holy things. Calvin expounds it, in toto cultu meo▪ p. 126in all my worſhip, and ſo the ſenſe runs well with that before, I will require your offerings and the firſt fruits, i. e. The principal of your oblations, in all your dedications and holy things, and in all my worſhip. Some read the words; in omnibus rebus quas conſerva veritis mihi, in all the things you ſhall prepare, ſet a part and conſerve for me.

If wee read it with all your holy things, the ſenſe is, that the ſacrifices, Temple, Prieſts, Solemnities, and feſtivals ſhould be reſtored.

Verſ. 41 I will accept you with your ſweet ſavour.

Of Sweet Savour, or Savour of rest, as the Hebrew is, you heard in the 28. v. of this chapter, and in the 19. v. of the 16. Chapter. They ſhould bee pleaſing and delightful unto God, as a ſweet ſavour is unto man. They were wont when at Jeruſalem to offer incenſe and ſweet things unto God, and hee accepted the ſame, and they ſhould do it again after their return, and bee accepted. Both they and their Sacrifices ſhould bee a ſweet odour unto God, this and the like expreſſions in the old Teſtament the Apoſtle alludes unto, in Phil. 4.18. 2 Cor. 2.15. Eph. 5.2.

When I bring you out from the People, and gather them out of the Countries, &c.

Theſe words wee had before in the 34. v. where they ſounded judgement, but here mercy.

And I will be ſanctified in you before the Heathen.

The Hebrew is, I will ſanctify my ſelf, when ſanctification refers to God, it imports,

1 Ʋindication of his Name, being polluted and diſhonoured by the Sonnes of men, as Ezek. 36.23. I will ſanctify my great name which was prophaned among the Heathen, which yet have prophaned in the midſt of them.

2 Making himſelf known, and acknowledged to be holy, juſt, and powerful, ſo its to bee taken, Ezek. 28.22. They ſhall p. 127know that I am the Lord, when I ſhall have executed judgements in her, and ſhall bee ſanctified in her, ſo Levit. 10.3. by the fury and judgement upon Nadab, Abihu, God ſanctified himſelf, he made himſelf known to be a holy, juſt, and dreadful Majeſty.

3. Gods doing of that which redounds to his honour and praiſe, Laudabor propter meam erga vos miſericordiam atque beneficentiam Piſcator. Gentes laudabunt me propter liberationem veſtram, Vatablus. Cum omnes nationes viderint vos a me eſſe liberatos ſanctum me juſtum que judicabunt quod facerim quod promiſeram. Maldon. Glorificabor, ſanctus potens mirabilis predicabor. Pradus. So A Lapide, Pintus. Lavaterand thus diverſe interpreters take it in this place. I will bring you out of Babylon into your own Countrey, unite you into Church order, give you another Temple, with all the Ordinances of it, ſanctify you by my word, and Spirit, cauſe you to worſhip mee with pure worſhip, bringing me the beſt you have for Sacrifices, that ſo you may praiſe mee for my goodneſſe unto you, and the Nations, for the great things done for you. The Lords bringing them out of the countrys where they were ſcattered, was a great work, and filled the Heavens with admiration, making them to ſay, The Lord hath done great things for them, Pſalm 126.2. and the Jews alſo to ſay, The Lord hath done great things for us, v. 3. when the Jews were brought out of Egypt, its ſaid, Pſa. 114.2. Judah was his Sanctuary foreign in Sanctitatem ejus, or Sanctificatio ejus, and ſo the French read it, Juda fut ſa ſainctete, God ſeparated them from the Egyptians, as theſe from the Babylonians, to inhabit their praiſes, and to bee worſhipped by them, and ſo they were his Sanctuary, and Sanctification.

God doth Sanctify himſelf, when he doth vouchſafe a people manifeſtations of his goodneſſe, wiſdome, mercy, love, and faithfulneſſe, and God is ſanctified, when a people doth that is pleaſing and acceptable to God.

Numb. 20.12. Becauſe ye beleeve not to ſanctify mee in the eyes of the children of Iſrael; unbeleef is a non-ſanctifying of God, and beleeving is a ſanctifying of him.

Obſ. 1 God accounts not Apoſtates and Idolaters, but thoſe are true Iſraelites, to bee his people, his Church: for in mine holy mountain there ſhall all the houſe of Iſrael bee: thoſe were Rebels, and would ſerve wood and ſtone, that would not hearken unto him, hee purged out, and the houſe of Iſrael purged, muſt bee in his holy mountain. God eſteems thoſe p. 128who are Godly, true Beleevers, Iſraelites indeed, to bee his. There bee none but ſuch in the inviſible Church, Rom. 11.26. Gal. 6.16. but in the viſible, there bee tares and wheat, yet God doth not reckon the tares to bee wheat; they are Satans not the Lords, Mat. 13.38. there be goats and ſheep, yet the Lord reckons not the goats to bee ſheep, Matth. 25.33. Pſal. 15.1. Lord who ſhall dwell in thy holy hill, hee that walketh uprightly, and worketh, &c.

Obſ. 2 Where-ever Gods people are ſcattered, hee will bring them, and all of them, into, or unto Sion to ſerve him. In mine holy Mountain, &c. There ſhall all the houſe of Iſrael, all of them in the Land, ſerve mee: God would bring them out of Babylon into Canaan, from Heatheniſh mountains to his holy Mountain, from the World and Synagogues of Satan into the true Church. Where-ever God hath any ſheep, hee will gather them, and all of them into his fold.

Theſe verſes do ſpeak and hold out Gods dealing with his People under Chriſt and the Goſpel, wherein God would bring them from all Nations, to enjoy the great and good things provided for them, of which the Evangelical Prophet Iſay ſpeaks at large, chap. 60. ſo Zach. ch. 8.20, 21, 22. and hereof ſpoke our Lord Jeſus Chriſt, when hee ſaid, John 10.16. Other ſheep I have, which are not of this fold, them alſo I muſt bring, and they ſhall hear my voice. When the Prodigal was in a far Countrey, did not the Lord order things ſo, that hee returned to his fathers houſe? when the ſheep was ſtrayed and loſt, did not the Lord ſeek it out, and bring it home to the fold? Luke 15. and did not Chriſt ſend out his Apoſtles into all Nations to gathet in thoſe were given him of the Father? Mat. 28.19, 20.

Obſ. 3 The Lord is to bee worſhipped eſpecially in Sion, in his holy Mountain, in the ſolemn aſſembly. There ſhall all the houſe of Iſrael ſerve mee. Its not ſinful to worſhip God any where, 1 Tim. 2.8. or alone, Matth. 6.6. but chiefly in the Congregation it ſhould bee, where his worſhip is publikely held forth, and with the harmoniouſneſſe of many ſpirits held up, where ſtrangers may come in, and ſee, yea, ſay, God is here, 1 Cor. 14.25. For hee is in the aſſembly of the Saints, Pſalm. 89.7. This made the Prophet ſay, Iſa. 2.23, p. 129it ſhall come to paſs in the laſt daies, that the mountain of the Lords houſe ſhall bee eſtabliſhed in the top of the Mountains, and ſhall bee exalted above the hills, and all Nations ſhall flow unto it, and many people ſhall go and ſay, Come yee, and let us go up to the Mountain of the Lord, to the houſe of the God of Jacob, and hee will teach us of his waies, and wee will walk in his paths; But in our daies this gracious propheſy hath been greatly croſſed, for many have ſaid, Come let us go from the Mountain of the Lord, from the houſe of the God of Jacob; Let us go to our own Mountaine, follow our own Teachings, and walk in our own paths, but God hath made it evident, that their mounts, are mounts of Corruption, their Teachings Deluſions, their paths crooked and curſed. Let us therefore take the Apoſtles counſel, Heb. 10 13, 24, 25. Let us hold faſt the profeſſion of our faith without wavering, and let us conſider one another to provoke unto love, and to good works, not forſaking the aſſembling of our ſelves together, as the manner of ſome is; Nor let us meet as the manner of ſome is, viz. to wickedneſſe.

Let us fulfill the Propheſy, call upon one another to go up to the Mountain of the Lord, &c. And ſay, he will teach us his waies, and wee will walk in his paths.

Obſ. 4 In the Lords mountain, in the Church, God will ſhew favour and mercy to his people. There will I accept them, That is, pardon, approve of, and receive them; when wee come to ſerve the Lord after his own way, in Goſpel congregations, meeting in this name of Chriſt to know the mind of God, and glorify him, God is the Maſter of ſuch aſſemblies, hee diſpenſeth many mercies, and diſtributes ſweeteſt comforts therein, Iſa. 60.7. they ſhall come up w…th acceptance to mine Altar, is ſpoken of the Goſpel times, men ſhould come from ſeveral quarters to the Chriſtian congregations with acceptance: God would meet them there, welcome them thither, there hee would bleſſe them ſee Jer. 31.12. Iſa. 66.18. 2 Cor. 6. as every Chriſtian, ſo every congregation is the Temple of the living God, therefore hee told the Church of Corinth, hee would dwell in them, bee their God and father, and they ſhould bee his people, his Sonnes and Daughters; God would accept of them as a Father p. 130doth of his Children, take pleaſure in them, and let out choice mercies unto them; When the Diſciples were met, Jeſus came to them, beſtowed his peace and Spirit upon them. John 20.19.21, 22. and ſee what mercies they met with, who ſerved him in his Temple, Rev. 7.15, 16, 17, 18.

Obſ. 5 Where the perſon is accepted of God, there the Actions and Sacrifices of that perſon are acceptable alſo. There I will accept them, and there will I require their offerings. In Sion God would accept the men, and in Sion hee would accept their ſervices. If Perſons or Congregations bee not accepted of God themſelves, nothing they do or tender, is welcome unto him, Gen. 4.5. but if the parties bee under Divine favour, their preſents and duties are grateful, Iſa. 56.6, 7. thoſe that joyned themſelves to the Lord, and took hold of his Covenant. Them ſaith the Lord, Will I bring to my holy Mountain, and make them joyfull in my houſe of prayer, their burnt offerings, and their Sacrifices ſhall bee accepted upon mine Altar. They being in Covenant with God, and offering in Sion unto God, he was pleaſed with them and their offerings, Mal. 3.1, 3, 4. when Chriſt the meſſenger of the Covenant ſhould come, refine them, and bee delighted in by them, then ſhould the offerings of Judah and Jeruſalem bee pleaſant unto the Lord. God is deſirous of the prayers, praiſes, and almes of a good man, who is reconciled unto him; they are ſweet odours unto him; ſo they are call…d in the next verſ. I will accept you with your ſweet ſavour, or ſavour of reſt; when God hath theſe, his ſpirit is at reſt; being in a manner troubled when hee hath them not. Hence prayers of the Godly are likened to incenſe, Pſalm 141.2. their bounty, to the odour of a ſweet ſmell, Phil. 4.18. and their praiſe is preferred before the ſacrificing of an Oxe, Pſal. 69.31.

Obſ. 6 God muſt have the beſt tendred up to him in our Sacr…fices and Service…, hee cal… for, and expects the beſt from his people. I require the firſt fruits of their Oblations; the chief, principal, and beſt you have, in all your holy …hings. If God have lean, lanke, lame, imperfect Sacrifices offered to him, its a diſhonour, and offends him, Mal. 1.8. if ye offer the blinde for p. 131ſacrifice, is it not evil? and if ye offer the Lame and ſick, is it not evil? yes, its very evil, its extreamly evil; the interrogation it ſelf portends ſo much, and being a double interrogation, doubles the evil. What offer it to mee? man wo…ld not accept of ſuch offerings, go try, Offer it now unto thy Governour, that is brought unto mee. Go tender it to him, will hee bee pleaſed with thee, or accept thy perſon? no, I know hee will not, and if man, ſorry, ſinful man, like thy ſelf will not accept ſuch things, ſhould I the great God do it? God is ſo far from accepting and ſhewing favour in this kinde, that hee poureth out a curſe upon him, that doth ſo, ver. 14. Curſed bee the deceiver which hath in his flock a male, and voweth, and ſacrificeth unto the Lord a corrupt thing: men think if they do ſomething in religion, give God a Sacrifice, though it be blind, lame, ſickly, they ſhall have a bleſſing; but ſee how the Lord brands them, they are deceivers▪ and whom do they deceive, not God, but themſelves; for inſtead of a bleſſing they meet with a curſe; ſuch dealings with God, cauſe him even then when hee uſes to bee moſt propitious, to throw forth curſes. Suitable hereunto, is that in Hoſ. 8.13. They Sacrifice fleſh for the Sacrifices of mine offerings, and eat it; but the Lord accepts them not, now will hee remember their iniquity, and viſit their ſins; if they did bring the beſt they had, yet they had no reſpect to God, but to their own bellies.

Obſ. 7 When the Lord brings his People out of a ſcattered, Captive condition, into Church order, hee expects they ſhould ſet up all his Ordinances. I will require your offerings, and the firſt fruits of your Oblations, with all your holy things: Circumciſion, Paſſeover, Sacrifices, &c. Their being in Babylon was a repreſentation of the Churches condition under Antichriſt, and as then they being freed from the Babyloniſh Captivity, fell into the waies of worſhip formerly given out, ſo now Chriſtians being brought out of ſpiritual Babylon ſhould do the like: Neither let any ſay, thoſe gifts are loſt which the Churches once had, &c.

Ezra 2.63. thoſe Prieſts that were put from their places, becauſe their Names were not found in the Genealogies, the Tirſhatha or Governour ſaid, They ſhould not eat of the moſt holy things, till there ſtood up a Priest with the Urim, and with p. 132Thummim, that was never.

They loſt at the Babyloniſh captivity,

1 The Ark with the MercieMercy Seat, and Cherubims.

2 The fire from heaven.

3 Sheimoh or Divine preſence.

4 The Urim and Thummim.

5 The Spirit of Propheſy.

Theſe all were wanting in the Second Temple, yet they did not forbear to ſet up and uſe the Ordinances of God which formerly were appointed.

Obſ. 8 The Lord doth thoſe things for his People, which makes him honourable amongſt them and others. I wil bee ſanctified in you before the Heathen; The mercy and kindneſſe he ſhewed them in bringing them out of Babylon, and reſtoring to them their former injoyments, ſet them on work to praiſe the Lord, and made the Heathens acknowledge that God was faithful to them in keeping his promiſe.

Verſ 42 And ye ſhall know that I am the Lord, when I ſhall bring you into the land of Iſrael, into the Countrey for the which I lifted up my hand, to give it to your fathers.

43 And there ſhall yee remember your waies, and all your doings wherein yee have been defiled, and yee ſhall loath your ſelves in your own ſight, for all your evils that yee have committed.

44 And yee ſhall know that I am the Lord, when I have wrought with you for my names ſake, not according to your wicked waies, nor according to your corrupt doings, O yee houſe of Iſrael, ſaith the Lord God.

In theſe verſes you have the event and ſequel of the Lords gracious dealings with this People, in bringing them out of their Captivity into their own land again; which is,

1 Experimental acknowledgement of God and his goodneſs unto them, v. 42.44.

2 Con…dera…ion of their former waies. v. 43.

3 Humiliation and Repentance for them.

p. 133And ye ſhall know that I am the Lord.

They knew the Lord by the works of creation, by the Prophets, by the ſevere judgements he had executed upon them, but that knowledge had not affected their hearts and brought them to fear, worſhip, and ſerve the Lord anſwerably; but now upon that great mercy of being delivered out of Babylon, which ſeemed a thing unpoſſible to them. Ezek. 37.11. and being brought into Canaan, they ſhould have ſuch knowledge of God as ſhould deſcend to their hearts, and cauſe them to hearken to, and honor him; they ſhould know him practically, do his will; they ſhould know him to be faithful in performing his Promiſes, powerful and gratious in doing greater things than they looked for, and ſo ſhould ſet themſelves to ſerve the Lord. Others knew him by his judgements, v. 38. which knowledge produced no real effects in their hearts and lives, but theſe by his mercies and goodneſſe, which knowledge reſted not in their heads, but was operative in their hearts, and extant in their lives, ſo knowing is to bee taken, 1 Chron. 28.9.

When I ſhall bring you into the Land of Iſrael, &c.

Of theſe words, or not much differing, you heard in the 28. verſ. Though the Land of Iſrael were a fruitful Land, flowing with milk and hony, and ſo it was a great mercy to bee brought in upon that account, yet that was not all. It was the Land of Promiſe, the inheritance of their fathers, and their repoſſeſſion of it evidenced that they were their children, their heires, the people of God.

Obſ. 1 Experimental knowledge of God, affects the heart, and makes obedient to his will▪ to worſhip▪ and honour God, which other knowledge doth not; What ever knowledge a man hath of God and his waies, without this, its a form of knowledge, rather than knowledge it ſelf, 1 John 2.4. Hee that ſaith I know him, and keepeth not his Commandements, is a Lyar, and the Truth is not in him that is, hee hath no true knowledge of God in him; for what hee ſaith of love, ch. 5.3. This is the p. 134Love of God, that wee keep his Commandements, that is true of knowledge, there is no right knowledge of God if yee keep not his Commandements. Hence ſaith the Lord, Iſa. 1.3. Iſrael doth not know, and Jer. 4.22. ch. 8.7. my people know not the judgement of the Lord; they had the Law, the Prophets, yet they did not know, and why? they did not keep his Commandements. Violation of them is an argument men know not God; where works of iniquity are committed, there the knowledge of God is wanting, Hoſ. 5.4. the ſpirit of whoredomes is in the midſt of them, and they have not known the Lord, and ch. 4.1. when there was no truth nor mercy in the Land, then there was no knowledge of God in it. When men are diſobedient to the Commands of God, they are ignorant of God in their hearts, deny God in their lives, what ever knowledge they have of him in their heads; you may finde it in holy writ, that as thoſe do evil, are ſaid not to know God, Jer. 9.3. ſo thoſe that do good, are ſaid to know him, Jer. 22.16. and pure religion, which is the right knowledge of God, is put upon doing, James 1.27. Daniel therfore tells us, that turning from iniquity, and ſo walking in the waies of God, is the way to underſtand truth, and ſo to know God, Dan. 9.13. and Chriſt hath affirmed it, that doing is the way to knowing, Joh. 7.17.

Obſ. 2 The Goodneſs, mercy, and kindneſſe of God begets experimental knowledge of him in the hearts of men; Yee ſhall know that I am the Lord, when I ſhall bring you into the land of Iſrael. When God ſhould knock off the Babyloniſh yoak, and replant them in Canaan; then their hearts ſhould taſte and bee affected with the dealings of God. Great mercies had great operations upon them, and made deep impreſſions in them; God teaches men by his works, experimentall knowledge comes in that way; when his word is fulfilled in Promiſes or threats, in mercy, or judgement, then men come to know God. Hee is known by executing of judgement, Pſal. 9.16. and known by his mercies, Pſal. 19.20, 21, 22. Its one thing to hear of Phyſick, another to feel the workings of it in ones bowels. One thing to hear of Wine, another to finde the vertue of it in the ſtomach. So its one thing to hear of God and his mercies, another p. 135to taſte of the loving kindneſſe of God in his mercies, Pſalm 34.8. taſte and ſee that the Lord is good. Gods goodneſſe had bred experimental knowledge in David, and hee could ſenſibly ſpeak of it, and provoke others to partake of what hee had.

Ver. 43 And there ſhall yee remember your waies.

Theſe words wee had in the 16. chap. verſ. 61. the word remember notes remembring with affection, ſo as to do ſomething thereupon.

And all your doings wherein ye have been defiled.

The Septuagint reads the former words with a part of theſe, thus, There ſhal ye remember your waies, wherein yee have defiled your ſelves, and leave out theſe words, all your doings; but they are in the Hebr…w, and import their Idolatries, and other abominations. They corrupted Gods worſhip, fell to Babyloniſh practiſes, and greatly defiled themſelves.

And ye ſhall loath your ſelves in your own ſight.

In the ſixth Chapter, verſ. 9. were theſe words opened, where they are thus, They ſh…l loath themſelves for the evils which they have committed in all their abominations. The Septuagint is, foreign,Aquil. foreign Diſplicebitis vob…s. Theod. foreign inſenſi critis. Sym. foreign. They ſhal ſmite their faces. Others you ſhal be diſpleaſed and wroth with your ſelves. Symmachus hath it thus, you ſhal be little in your own eyes, for all the wickedn…ſſes ye have done; The meaning of the verſe is, that they ſhould ſeriouſly conſider their waies, bee aſhamed of them, tru…ly repent of them; yea, ſo repent, as to judge themſelves worthy to bee cut off from being Gods People, and to be made a curſe.

Obſ. 1 …enſe of Mercies rather than of Judgements, makes ſin bitter, and le…ds unto Repentance. Their Captivity and ſad things they ſuffered therein,foreign & excindere & execrari ſignificat. ſaith Maldona. did not imbitter their ſinne unto them, and break their hearts, but Gods kindneſſe in bringing them out of Babylon, into the Land of Iſrael, that p. 136prevailed with them, when they had received marvellous kindneſſe from God, then they were marvellouſly affected, greatly aſhamed of their waies, and loathed themſelves. Mercies in Sion produced that which judgements in babylon did not.Quem vexatio non dat, dat beneficentia intellectum. Pradus. Great mercies beſtowed upon great ſinners, do preach the Doctrine of repentance moſt effectually, convincing them ſtrongly of their unworthy and vile carriages towards the Lord

1 Sam. 24. Davids kindneſſe brake the heart of Saul, and made him to weep and ſay, Thou art more righteous then I, for thou haſt rewarded mee good, whereas I have rewarded thee evill. If humane favour hath ſuch influence into a ſinfull heart, what hath Divine? Moſes by his ſtroaks fetched water out of a Rock, David by his kindneſſe. God ſomtimes by his judgements humbles men, and brings them to repentance, but moſtly by his mercies. The ſweet influences of the Goſpel have pierced deeper into ſinners hearts, than the terrours of the Law.

Obſ. 2 When the Lord gathers up his People out of the world, and brings them into near relation to himſelf, into Canaan, and Church order, hee looks they ſhould review their former waies, and bee much affected with them, and throughly repent for them. There ſhall ye remember your waies, and all your doings, wherein, &c. When brought into Canaan, they were not only to eat the milk and honey, to behold the glory thereof, but they were to remember daies of old, their ſinnes in Babylon, compliances with Babylonians; how they had polluted themſelves, and provoked the Lord, and thereupon to mourn kindly for their unkindneſſes to him, who had ſhewed ſuch marvellous loving kindneſſe unto them. When God brings men out of the World; now into Sion, gives them the Milk and Honey of the Goſpel, ſhews them the glory thereof, then they look back, wonder at their wickedneſs, and loath themſelves for it, ſaying, who is like unto us in ſinne and wickedneſs, and who is like unto our God in grace and goodneſſe, in pardon and forgiveneſſe? Micah 7.18 when it ſhall pleaſe God to bring the Jews out of that Babylon they are now in; unto the true Canaan the Church of Chriſt, they will remember their iniquities, their bitter and bloudy doings p. 137againſt Chriſt, mourn and loath themſelves for the ſame, Zach. 12.10. Rev. 1.7.

Obſ. 3 Where repentance ſprings from ſenſe of Love and kindneſſe, as it is real and deep, ſo its ſecret and univerſal, they ſhould, being brought into Canaan, not onelyonly remember their ſinnes, but they ſhould loath themſelves, bee diſpleaſed ſo with themſelves, that they ſhould ſmite and abhorre themſelves, and that in their own ſight, and for all the evils they had committed, when no eye ſaw them, they would ſpread all their ſinnes before them, and in the ſight and ſenſe of them, be vile in their own eyes.

Verſ. 44. And they ſhall know that I am the Lord.

Theſe words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge.

When I have wrought with you for my Names ſake.

Of theſe words, ſee verſ. 9.14.22. The Vulgar is, Cum benefecero, When I ſhall have done good to you. The Hebrew is, When I have done to you, or With you for my Name ſake, That is, when I have dealt graciouſly and mercifully with you out of my free grace, and for the honour of my name.

Not according to your wicked waies.

Of wicked abominations was ſpoken chap. 8.9. of wicked counſel, chap. 11.2. of Wicked way and waies, chap. 13.22.18.23. Thoſe are wicked waies which lead from God, from truth, from juſt, honeſt, and good things. In ſuch they had walked long, but God would not deal with them according to the wickedneſſe of their waies.Significat aliquid ad imum uſque, & funditus perdere corrumpere depravare quocunque id fiat modo ſine medio.

Nor according to your corrupt doings.

The word for Corrupt is from foreign which ſignifies to Corrupt even to the bottome, throughly, and ſuch were they, they were not a Little corrupt, but totally corrupted, in their judgements, wills, affections, words and actions, they were p. 138like a corrupt ſpring, that ſends forth nothing but corrupt waters, Ezek. 16.47. Thou waſt corrupted more than they in all thy waies.

Obſ. 1 The Lord is gratious and merciful unto the Sonnes of men, deſerving ill at his hands, hee deals with them upon the account of his grace, not their deſerts; What did their wicked waies and corrupt doings deſerve at his hands? but that hee ſhould have poured out his fury, and accompliſh his anger upon them, as it is ch. 7.8. but hee wrought with them for his Name ſake, that is, out of his free grace and favour he ſpared them, hee pardoned them, hee delivered them out of Babylon, and brought them into Canaan. When God ſeeth nothing in the Creature to put him on to ſhew mercy, hee findes enough in his own Name, to provoke him thereunto; you have it four times in this chapter, thrice before, and here, that hee wrought for his Name ſake, whatever mercy this people had, it was from Divine favour, not their deſert.

If it was free Grace brought the Jews out of Babylon into Canaan, what is it but freeneſſe, fulneſſe, and riches of grace to bring men out of the world into the heavenly Canaan? Predeſtination, Calling, Juſtification, and Glorification, are acts of meer grace, and favour, Eph. 1.5. 2 Tim. 1.9. Rom. 3.24. ch. 8.30. 1 Pet. 5.10. All the Sonnes of men injoy here, or expect hereafter, is from the bounty, favour, and mercy of God, Pſalm 103.8, 9, 10, 11, 12. Luke 12.32. to attribute ought to our own wills or indeavours, is to derogate from God, and darken the glory of his name, and free grace.

Obſ. 2 God doth therefore deal gratiouſly with ſinners, that they may know him experimentally; Yee ſhal know that I am the Lord, when I have wrought with you for my Name ſake, &c. God works, and ſo works, that hee makes the hearts of men affected with his works▪ and to ſay, Pſal. 86.8. Among the Gods there is none like unto thee, O Lord, neither are there any works like unto thy works, none ſo full of Glory, ſo full of grace and mercy, none ſo influential and operative upon the heart. Its Gods ſcope and aim in doing good ſo freely, and fully as hee doth, to make himſelf known to the hearts p. 139of his People, that ſo they may bee knit to him, provoke them to admire him, and live more fully to him.

Verſ. 45 Moreover, the word of the Lord came unto mee, ſaying,

46 Son of Man, ſet thy face towards the South, and drop thy word toward the South, and Propheſy againſt the Forreſt of the South-field.

47 And ſay to the forreſt of the South: Hear the word of the Lord: Thus ſaith the Lord God, Behold, I will kindle a fire in thee, and it ſhal devour every green tree in thee, and every dry tree, the flaming flame ſhal not be quenched, and all faces from the South to the North ſhal bee burnt therein.

48 And all fleſh ſhal ſee, that I the Lord have kindled it: it ſhal not be quenched.

Theſe verſes are the fifth general part of the chapter, viz. a parabolical Declaration of the deſtruction of Judea and Jeruſalem.

Some refer theſe words to the next Chapter, and make the beginning of that at the 45. v. of this.

The 45. v. ſets before us the Divine Authority of this Propheſy againſt the Jews, that were yet in Canaan, the Prophet received it from the Lord, it came from God to him, before it went out from him to men.

In this 45. v. wee have,

1 The Compellation, Son of man, of which heretofore.

2 A Command, to declare and utter the word hee had received, ſet thy face, &c.

Set thy Face.

Of this Expreſſion in Chapter 4. 3, 7. ch. 6.2. ch. 13.17.Hac phraſi oſtendit ſtrenue precidandum eſſ…, ita ut nullis minis frangatur, nec ſo impediri ſinat. Lavater. diſpoſe thy ſelf to, and bee undaunted in what thou art to Propheſy, and them thou art to Propheſy againſt: ſpeak then like a man of God, and ſent from God, not regarding the frowns or threats of any.

p. 140Towards the South.

Babylon was North from Jeruſalem, Jerem. 1.14. and our Prophet being there, and having declared the mind of God againſt thoſe Elders came ſubtlely to inquire of him, hee is here commanded to ſet his face Towards the South, that was towards Jeruſalem and Judea.

Drop thy word towards the South.

The word for South, Aecolampad. renders Theinan. Junius dextram. Others Auſtrum, meridiem. The Hebrew is, foreign from foreign the right hand, and Ieruſalem lay on the right hand, when in Meſopotamia they ſtood with their F…ces towards the Eaſt. Natuph eſt guttatim effundere vel emittere, 2 Sam. 2….10. Praeceptum auriculis hee inſtill are memento. Hor. l. 1. Ep. 8. G…ta cavat lapidem non vi ſed ſaepe cadendo.2 Sam 2:10In the Hebrew is not thy word, but onelyonly thus, drop towards the South. The word foreign properly ſignifies the dropping of the Clouds or rain, which falls by drops, and metaphorically, is put for propheſying and preaching, and Ʋatablus ſaith, the Chaldy paraphraſe hath it, vaticinare, Propheſy; and ſo it is expreſſed in the next words of this verſe, Propheſy against the forreſt of the South, which are exegetical of what was before, Preaching or Propheſying is likened to rain or the droppings thereof.

1 In reſpect of the flowing and ſucceſſion of one drop after another, Judges 5.4. The Heavens dropped, the clouds alſo dropped water; So in Propheſying, there is one word, one truth after another, he that Propheſyeth, effundit verba.

2 In reſpect of the influence thereof, the drops ſoak into the earth; ſo words have influence into mens eares and hearts, Deut. 32.2. My Doctrin ſhal drop as the Rain, my ſpeech ſhall diſtil as the dew, as the ſmal rain upon the tender hearb, and as the ſhowres upon the graſs: as the rains and dews inſinuate themſelves into the graſs and ground, ſo do words into the heads and hearts of men, Pſal. 119.130. the entrance of thy word giveth light.

3 In reſpect of the trouble and hurt, that oft rains and droppings produce, Prov. 27.15. A continuall dropping in a very rainy day, and a contentious woman are alike, alike grievous, troubleſome, waſting, and wearying; ſo Propheſying of judgements and deſtruction, is grievous and troubles much, its like great rains and drops, 2 Chron. 34.25. my wrath ſhall be poured out upon this place: the Original is, ſhall drop upon this p. 141place, there ſhould bee a ſtorm; and ſuch great drops of Gods wrath as ſhould conſume it.

Towards the South.

The word here for South is, Dorom, quaſi habitatio alta, becauſe the Sunne goeth high there, and after in the verſe you have Negef for the South, the word ſignifies a drie place, and metonymically its put for the South, becauſe of the great heat of the Sun there, Judges 1.15. ſaith Achſah to Caleb her father, Thou haſt given me Azatz hannegef, a South Land, that is, a Land of drought, give me ſprings of water.

Propheſy againſt the Forreſt of the South-Field.

That is, againſt Jeruſalem, and thoſe that dwelt in Judea. The Hebrew for Forreſt is, foreign ſylva a wood, and Judea or Jeruſalem is compared to a Forreſt or wood.

1 For the number of thoſe in it; in a wood are a multitude of trees, Jer. 46.23. They ſhall cut down her forreſt, ſaith the Lord, though it cannot be ſearched becauſe they are more then the Graſhoppers, and are innumerable; its ſpoken of the People of Egypt; ſo they of …udea were many.

2 In a wood and forreſt, is no order, the trees ſtand confuſedly; ſo now there was no order amongſt them, all run into confuſion, Micah 7.6. The Son diſhonoureth the Father, the Daughter riſeth up againſt her mother, the Daughter in Law, againſt the Mother in Law, a mans enemies are they of his owne houſe.

3 In a Forreſt, Trees are fruitleſſe, or if fruitful, its wilde fruit thoſe trees bear, they are for the Axe and fire, Ezek. 15.6. ſuch were the men in Judea, trees that bare no fruit, or evil fruit, Iſa. 9.17. Every one is an Hypocrite, and an evil doer, aad every mouth ſpeaketh folly, ſee Mic. 7.3, 4.

4 Forreſts and Woods are D…uns of Wilde Beaſts, Pſalm 104.20. Jer. 5.6. and Jeruſalem was full of Wilde beaſts, Zeph. 3.3, 4. Ezek. 22.25, 27. Mic. 3.10 Ezek. 7.23. The Land is full of bloudy crimes, the City is full of violence, Jer. 7.9, 10, p. 14211. There was Robbing, Murdering, and all Abominations.

Obſ. 1 When God calls men to Propheſy or Preach, they are to prepare for it, and undauntedly to proceed therein; Sonne of man, ſet thy face towards the South, and drop thy word, &c. Hee muſt fit himſelf for that work, and what ever he met with in the work, hee muſt not bee diſcouraged, but go on as one ſent out, and commiſſioned by the Lord, thus did Peter and John, Act. 4.19, 20.

Obſ. 2 Gods word ſhall not be in vain, which is given out againſt hard-hearted ſinners. Drop thy word towards the South, and Propheſy againſt the Forreſt. They would not admit the Dews of the word for their good, they muſt feel the droppings of it, for their ruine: Men cannot keep the rain from falling upon the earth and rocks; Neither can they keep off the threats of God from falling upon them and theirs; and when they fall they will bee terrible unto them, Iſa. 55.10, 11. as the rain hath its end, when it falls, ſo hath the word hee ſends forth and cauſeth to bee dropped; if hee drop a word of wrath, that drop will eat into the moſt ſtony heart, and conſume it at laſt, Zach. 1.6. Gods words took hold of their fathers, the Prophets dropped out ſuch terrible drops of judgement, as conſumed them: Let Judea bee as a Forreſt full of trees, and mighty ones too, if God once drop his word againſt it, down muſt theſe rees, Hoſ. 6.5. God hewed them by his Prophets, and ſlew them by the judgements of his mouth.

Obſ. 3 Gods Threats and Judgements are irreſpective, and impartial. Propheſy againſt the Forreſt: The whole Forreſt and higheſt trees in it, as well as the Shrubs, and buſhes. Wicked Citties and Countries are no other in Gods account, than a Forreſt of wilde and fruitleſſe trees, which hee laies his Axe unto, to cut down for the fire.

47 And ſay to the Forreſt of the South, thus ſaith the Lord, &c.

After a Command of the Prophet to ſpeak, and the forreſt to hear, you have the Parabolical declaration it ſelf, of the p. 143deſtruction of Jeruſalem; where you may take notice,

1 Of the judgement, which is fire.

2 The Author of it, I will kindle a fire.

3 The Place where, in thee.

4 The effect of this fire, it ſhould devour every tree, both green and dry.

5 The kinde or manner of this fire, inextinguiſhable, the flaming flame ſhall not be quenched.

I will kindle a fire in thee.

By fire is meant that warlike invaſion by the Babylonians, who by ſword, and what accompanied it, laid all waſt.

Every green tree, and every dry tree.

Jerome makes theſe to bee Saints and Sinners; So ſome others expound the green tree of the Righteous, and dry Tree, of the Wicked, but Ezek. 9.4. the righteous mourned for all the abominations were in Jeruſalem, and were marked that they might not be deſtroyed. Its better therefore to underſtand by green Tree, the rich and wealthy, the young and luſty, the high and mighty; and by the Dry Tree, the Old, Poor, and ſuch as were underlings and inconſiderable; Or by them you may underſtand all ſorts of People; as by green trees, and dry trees, all ſorts of trees, in a forreſt or wood are meant.

The flaming flame ſhall not be quenched.

The Hebrew is, The flame of flame, the duplication of the word, notes the intention of it, a vehement flame, ſuch as ſhould continue, and by no art, power, or policy be extinct, the affliction ſhould be wonderful, ſore, and laſting. The war begat famine, famine the plague, plague death, here was a flame of a flame. They ſtrove by the Egyptians to quench that fire, but could not.

p. 144All faces from the South to the North ſhall be burnt therein.

Not all deſtroyed, or be aſhamed onelyonly, but all through fear, famine, and diſeaſes, ſhould appear as dry withered and burnt up, from one end of the land to the other.

Obſ. 1 The Lord ſends fierce judgements upon his own People for their wickedneſſe, which do conſume all ſorts of them. I will kindle a fire in thee; In thee Jeruſalem, in thee Judea, who glorieſt in thy Princes, in thy Nobles, in thy Souldiers, in thy Priviledges, and Church-ſhip, which ſhall devour every green tree, and every dry tree; As a fire devoures all before it, ſo do Gods judgements: Let houſes be ſtrong or weak, great or ſmall, trees be green or dry, fire conquers them, and brings them to aſhes; So doth Gods judgements ruine People, bee they high or low, weak or ſtrong, rulers or ſubjects, and dries up the Spirits of thoſe that are living, Lament. 4.8. Their viſage is blacker than a Coal, they are not known in the ſtreets, their skin cleaveth to their bones, it is withered, it is become like a ſtick.

See Iſa. 24.4.5, 6.

Obſ. 2 Gods judgements once begunne, can not be ſtaid by the skil or power of the creature: The flaming fire ſhall not bee quenched, they uſed all their Policy and Power to divert the Babylonians from comming, to remove them being come, but nothing prevailed. Gods fires are not extinguiſhable by the Arts, Counſels, or ſtrengths of men. As we cannot avoid his judgements threatned, ſo wee cannot remove them inflicted; if hee ſend a ſpirit of diviſion among brethren, who can caſt out that ſpirit; if he Commiſſion the Sword to walk abroad, who can command it into the Scabberd againe? And to keep home? If hee cauſe a burning heat in the Body, who can quench that heat but himſelf?

p. 145Verſ. 48. And all fleſh ſhall ſee, that I the Lord have kindled it: it ſhall not bee quenched.

All fleſh.

By a Synecdoche of the genus or the ſpecies, fleſh is put for men, and by all fleſh, hee intends the people in the Regions round about, and Chaldeans themſelves.

Shall ſee.

That is, ſhall acknowledge, that this war, this deſtructive judgement is not humane, but divine; When ſtrange and dreadful things are done, men inquire into the cauſes. If Mountains bee ſet on fire, fire and brimſtone come down from heaven, they will ſee and ſay this is the hand of the Lord.

It ſhall not be quenched.

God would continue the burning of this fire, till it had conſumed what hee had appointed to conſumption. Not their Prayers, Tears, or bloud, ſhould extinguiſh it; hee that kindled it, onelyonly could quench it, only he that calleth for, and cauſeth war, can ceaſe wars.

Obſ. Its one main end of Gods ſevere judgements upon Cities, Nations, and People, to make them know and acknowledge that hee is the cauſer and continuer of them, yea, that they are unremoveable without his hand.

Verſ. 49 Then ſaid I, Ah Lord God, They ſay of me, doth he not ſpeak Parables?

Here is the laſt part of the chapter, viz. a doleful concluſion of the Prophet, wherein hee complains of the courſe and reproachful uſage hee had amongſt the People, they mockt, and ſcoffed at him and his Parables, they told him they were dreams and phanſies of his own; what did hee tell them of the p. 146South, and Forreſt of the South field, of fire, and flaming flame, of green and dry trees, theſe were dark things, viſions, and divinations of his own head, and as for them, they would not heed what hee ſaid; his words ſavoured more of man than of God, ſetting forth his wit more than any thing elſe.

Doth he not ſpeak Parables?

Jun. and Trem. have it, Nonne est artifex parabolorum iſte? Is not he an Artiſt in Parabolizing? Piſcat. Annon excogitator parabolorum eſt? is he not a deviſer of Parables? hee vexes us with ſuch things, gives us words we underſtand not.

Obſ. 1 The Prophets and meſſengers of God are ſubject to ſcorn and reproach, even from thoſe they are ſent unto, Jer. 18.18. 2 Chron. 36.16. Iſa. 8.18.

Obſ. 2 When the meſſengers of God are burdened with the revilings, ſcoffes and reproaches of men, their refuge is to go unto God, and eaſe themſelves in his boſome, as the Prophet here doth.

Obſ. 3 When Propheſies and Preachings are not pleaſing to the people, they are not willing to underſtand what is delivered. They ſay, doth he not ſpeak parables? they knew what fire, forreſt flame, green, and dry trees meant, but becauſe it was a ſad propheſy, and ſtruck at their intereſts, they would not underſtand, they put off all as myſtical and aenigmatical.