Exposition of Ezekiel 20-29, Exposition · Chapter 25
CHAP. XXV.
Verſ. 1 The word of the Lord came again unto me, ſaying,
2 Son of Man, ſet thy face againſt the Ammonites, and Propheſy againſt them.
3 And ſay unto the Ammonites, hear the word of the Lord God, Thus ſaith the Lord God; Becauſe thou ſaidſt, Aha, againſt my Sanctuary, when it was prophaned, and againſt the land of Iſrael, when it was deſolate, and against the houſe of Judah when they went into captivity.
4 Behold, therefore I will deliver thee to the men of the eaſt for a poſſeſſion, and they ſhall ſet their Palaces in thee, and make their dwellings in thee: they ſhall eat thy fruit, and they ſhall drink thy milke.
5 And I will make Rabbah a ſtable for Camels, and the Ammonites a couching place for flocks, and yee ſhall know that I am the Lord.
6 For thus ſaith the Lord God, becauſe thou haſt clapped thine hands, and ſtamped with the feet, and rejoyced in heart, with all thy deſpight againſt the Land of Iſrael.
7 Behold, therefore I will ſtretch out my hand upon thee, and will deliver thee for a ſpoil to the Heathen, and I will cut the off from the People, and I will cauſe thee to periſh out of the Countries: I will deſtroy thee, and thou ſhalt know that I am the Lord.
IN this Propheſy of Ezekiel, are four things chiefly conſiderable; The firſt is, The destruction of the Jewiſh ſtate by the Babylonians; which our Prophet having declared in the 21 Chapters preceding, hee comes now to the ſecond general head, which is, threatning of Judgement to other Nations, for their Pride, and inſulting over the Jews in their miſery, and this hee doth in the eight next chapters, from the beginning of this to the 33.
In this Chapter our Prophet denounceth the judgements of God againſt four of thoſe Nations, which were enemies to the Jews, as.
1 The Ammonites.
2 The Moabites.
3 The Edomites.
4 The Philiſtims.
In theſe words read, is a Propheſy againſt the Ammonites, wherein,
1 Their ſins are propounded, verſ. 3. & 6.
2 Their judgements, verſ. 4, 5, & 7.
3 The End, why God would bring ſuch judgements upon them, v. 5, & 7.
1 The Word of the Lord came again unto me, ſaying,
Being taken off from propheſying againſt the Jews for the preſent, hee receives Commiſſion now to Propheſy againſt the Gentiles, who accuſed the God of the Jews, either of weakneſſe, that hee could not defend his City and Temple, or of malice towards his People, whom if hee could deliver, yet hee left to the ſpoil of enemies. The Lord therefore would have them know, that hee is neither weak, nor malicious, but the great God of Heaven and Earth, who in juſtice puniſhed his own people for their ſins, and would not ſpare them being guilty, and therefore commands Ezekiel now to declare his judgements againſt them.
2 Set thy face againſt the Ammonites.
In ch. 6.2. God bids him ſet his face towards the mountains of Iſrael, cha. 3.17. againſt the daughters of his People. Haec locutio ſignificat fitmum & fixum habere propoſitum aliquid faciendi Stephan in Phraſib. Hebra.In ch. 20.40. God bid him ſet his face towards the South, cha. 4.3. hee bids him ſet it againſt the City, and now to ſet it againſt the Ammonites. This phraſe to ſet the face againſt one, imports a full and fixed reſolution of doing a thing. Ezekiel muſt now reſolve to look ſowerly upon the Nations, and Propheſy as harſh things againſt them, as hee had formerly done againſt the Jews, Jer. 44.11. I will ſet my face againſt you for evil, and to cut off all Judah. God was reſolved not to behold them with a countenance, promiſing mercy, but with a Countenance, threatning judgement, and utter deſtruction. So Ezekiel muſt ſet his face againſt the Ammonites, and propheſy no pleaſing things, but ſad, bitter, and deſtructive. The Ammonites had an inceſtuous beginning, they came from Lot and his younger daughter, who named her Sonne Ben-Ammi, who was the Father of the children of Ammon, Gen. 19.38. they were bitter and bloudy enemies to the Jews, 2 Chron. 20.1. Amos 1.13. 2 Sam. 10.3, 4, 6. their countrey was ſtrong, well peopled, and full of Cities, Numb. 21.24. Judg. 11.33.
3 Say unto the Ammonites, hear the word of the Lord God.
How the Ammonites ſhould hear, Ezekiel being in Babylon, and they farre off from him, is inquirable. When hee had denounced the judgements of God againſt them, and leſt this Propheſy upon record by ſome Babylonians or Jews, it might bee convaied unto them. The words, hear the word of the Lord, import not, that they ſhould hear it at that inſtant, when hee propheſyed, but that they ſhould in time know what the minde of the Lord was towards them. And doubtleſſe hee was commanded thus to ſay and Propheſy, for the Jews ſake, that they hearing Ezekiel declare and denounce ſuch judgements againſt the Ammonites, who had inſulted over them, might in ſome meaſure be comforted thereby.
Becauſe thou ſaidſt, Aha, againſt my Sanctuary, when it was prophaned.
When the Sanctuary was by the Babylonians taken and deſtroyed, the Ammonites as one man or one woman, ſaid, Aha, they rejoyced at it, and ſcoffed at the Jews. The Hebrew word for Aha, is Haeach, which is interjectio gaudentis & inſultantis, a note of one rejoycing and inſulting, Pſ. 35.25. its rendred. Ah, ſo would wee have it, and Pſalm 40.15. Aha, Aha, they rejoyced and inſulted in the miſery of David. So theſe Ammonites that ſhould have grieved at the prophaneing of the Sanctuary, and the holy things thereof, and at the ſufferings of Gods people, they ſported themſelves thereat, and ſaid, ſo would we have it, wee are glad to ſee this day, where now is your God? what are you the better for all your ſacrificing and worſhip? who hath the true Religion, you or us? Zeph. 2.8. They reviled and reproached the people of God, and magnified themſelves againſt their borders, they ſpake evil of them in the day of their calamity, and added affliction to their affliction, Lament. 2.16. All thine enemies have opened their mouth againſt thee, they hiſſe and gnaſh the teeth, they ſay wee have ſwallowed her up, this is the day wee looked for. The Septuagint for Aha, is, foreign, yee have been glad: The Latine Expoſitors turn it, Euge, Euge, they commended the Heathen for what they did againſt the Temple, and people of the Lord. The French, Ha, Ha, they laughed at the prophanation of the Temple, and great miſeries of the Jews.
Againſt the Land of Iſrael, when it was deſolate.
The ten Tribes long before were lead into Captivity by Salmaneſer, 2 King. 17.5, 6. and when their land was overrun by the Heathens, and they carried away, theſe Ammonites did ſhew Hoſtiles animos, then they cryed Aha, and not onelyonly then, but alſo,
Againſt the houſe of Judah, when they went into Captivity.
The Houſe of Judah went into captivity by degrees, ſome with Jehoiakim, ſome with Jehoiachin, and the reſidue with Zedekiah, and ſtill when any of them were carried away captive; the Ammonites were glad of it, but eſpecially at the laſt, when all was laid waſte, City, Temple, Land; when Zedekiah and the people were all led into captivity, then they belch'd out their Sarcaſmes, and bitter taunts.
4 I will deliver thee to the men of the Eaſt for a Poſſeſſion.
The Hebr. is, To the Sonnes of the Eaſt. Whom they were, mens thoughts are various. Ʋatablus makes them the Medes and Perſians, Some think them to bee the Kedarites, who are called the men of the Eaſt, Jerem, 49.28. Others judge them to bee the Arabians, which deſcended from Abraham by Keturah, and were ſent Eaſtward, Gen. 25.6. but there is no ſound reaſon why wee ſhould not conceive them to bee the Babylonians, who were not fully North from them, but North-Eaſt: And therefore as they were called ſometimes a winde out of the North, Ezek. 1.4. ſo at other times, a winde out of the Eaſt, or an Eaſt-winde, chap. 17.10.19.12. and when Nebuchadnezzar beganne his military expedition, his eye was upon Rabbath of the Ammonites, as well as Jeruſalem of the Jews, Ezek. 21.21, 22. hee uſed divination to take him off from his indifferency between both, which the Lord by his over-ruling providence ordered, ſo as, firſt to bring him to Jeruſalem, and five years after unto Rabbath, which hee took, ſubduing the whole country,Ant. lib. 10. ca. 10. as Joſephus relates, and when the Babylonians had ſpoiled the Ammonites. And left their country deſolate, its affirmed that the Arabians who were Shepheards, came and poſſeſſed the ſame.
And they ſhall ſet their Palaces in thee, and make their dwellings in thee.
When Countries are conquered, the Conquerors are careful to keep them in ſubjection unto them, and therefore place ſuch in them, as they may confide in, who build them palaces, dwelling places, and ſtrong holds, to ſecure themſelves and the Country, and ſo cut them off from hopes of recovering their Liberty. The word for Palaces is Tirah, which is a Caſtle or building, ſuum habens ambitum, having its compaſs. Palaces, Caſtles, and great houſes are much in compaſs, or becauſe they are built Lapidibus levigatis, aequaliter ordinatis, with ſquared ſtones, ſet equally, and in order; the greater had their Palaces, and the meaner ſort their Tents or dwellings.
They ſhall eat thy fruit.
What ever fruit thy land bears, they ſhall have the benefit thereof; their Land was very fruitful, as may appear from 2 Sam. 17 27, 28, 29. it was near Canaan, the place Lot had choſen, and his Children poſſeſſed for many years; ſo pleaſant and fruitful, that had not God forbad the Jews to meddle with it, Deut. 2.19. they would have had it in their poſſeſſion. Now ſtrangers ſhould poſſeſſe, and eat the fruit of it.
They ſhall drink thy Milke.
In thoſe Eaſtern and hot Countries, they were wont to drink Milk, Judg. 5.25. Jael gave Siſera milk to drink, and theſe Ammonites having much paſturage, and many Cattle, abounded in Milke, by which, great gain came in unto them, whereupon they are called, foreign, Milk-Eaters, by Lavater. foreign, Milke-Drinkers, by Sanctius. Their Land flowed with Milk and Honey, and now their enemies ſhould eat the one, and drink the other. The Septuagint renders the word, Chalab Milke, foreign fatneſſe, Strangers ſhould eat and drink the fat and ſweet, they ſhould poſſeſſe their land and wealth.
5 And I will make Rabbath a ſtable for Camels.
Rabbath was the head City of the Ammonites, ſo called becauſe of its greatneſſe and populouſneſſe. There was another Rabbah, or Rabbath among the Moabites, for diſtinction ſake therefore this was called Rabbath of the children of Ammon, Deut. 3.11. it indured a long ſiedge by Joab, 2 Sam. 12. in after times it was named Philadelphia, by Ptolomaeus Philadelphus. This great City was taken by Nebuchadnezzar, and made a ſtable for Camels; it had been a Pallace for Princes, and was called the Royal City, the City of waters, 2 Sam. 12.26, 27. and it was made a ſtable, and that for Camels, which drank the waters thereof. Camels are Creatures made to carry burdens, they will carry ſix hundred,Sands in his Travails. Franzius hiſtoria animalium. ſeven hundred, yea, ten hundred weight, they kneel down to take their burdens, and being ſufficiently loaded, they will admit no more; they cannot indure the cold, they are content with little meat, and will travail four daies without water, they being weary in journeying, are not put on by blows, ſed ſolo ſuavi cantu, but by their keepers going before them and ſinging. The Hebrew word is, foreign gamal whence our Engliſh word Camel. This Creature is patient of labour, and repaies with advantage his Maſter for keeping.
And the Ammonites a couching place for flocks.
By a Metonimy of the adjunct, Ammonites, are put for their Countrey, that ſhould bee Lemirbatz Tzon, in cubile gregis, for a bed of the flock, or reſting place of the ſheep and goats; for Tzon ſignifies gregem ovium & caprarum, a flock of ſheep and goats. The Cities, and Towns of the Ammonites ſhould bee ſo waſted, that graſſe ſhould grow there, Cattle feed, and lye down there.
And ye ſhall know that I am the Lord.
Now you blaſpheme, ſaying, I was weak and could not deliver the Jews out of the hands of Nebuchadnezzar, or malitious and would not, but you ſhall know that I am a powerful and juſt God, who dealt ſo with them, and you alſo, for your ſinnes.
6 Becauſe thou hast clapped thine hands.
Hee had mentioned their ſin before, verſ. 3. and here he ſets it out more fully, and that in the ſeveral degrees of it: 1 They Clapped their hands, this geſture chap. 6.11. noted grief, here it imports Gladneſſe, They clapped their hands for joy, that the Temple was burnt, and the Jews rooted out of their Land, Job 27.23. Men ſhall clap their hands at him. When God ſhould deſtroy the wicked man, then others ſhould rejoyce at it, and manifeſt their joy, by clapping of hands, and when God did execute his wrath upon Jeruſalem, all that paſſed by did clap their hands at her, Lam. 2.15.
And ſtamped with the feet.
This is the ſecond expreſſion of their inſulting. This geſture noted grief, chap. 6.11. but here the contrary. In the Hebrew its dila…are te in pede, becauſe thou haſt inlarged thy ſelf in foot, that is, ſtretched out thy foot, and ſtamped with it. The Septuagint is, foreign, haſt made a noiſe with thy feet. Their hands and feet were uſed in an inſulting manner againſt the Jews in their miſery, its like they skipped and danced for joy, and ſo made a noiſe with their feet.
And rejoyced in heart.
Here is a third expreſſion, They were not a little affected, but glad at heart, that Jeruſalem was ruined, and the Jews carried away Captive: they ſaid, in heart, Aha, ſo would wee have it. This was as wine unto them, it cheared and inlarged their hearts.
With all thy deſpight againſt the Land of Iſrael.
This is a further degree and aggravation of their ſin, they inſulted, and that with deſpight, Becol ſhateſha, in omni contemptu tuo, in all thy ſcorn and deſpight: The word for deſpight, is from ſhaat, which is, ſpinam ceu aculeum immittere, to thruſt a thorn or pointed thing into one to vex. Theſe Ammonites did ſo contemn, ſcorn, and deſpiſe the Jews in their great ſufferings, that they were like thornes and goads in their ſides. Avenarius renders the words, in omni flagellatione tua, in all thy laſhing; their ſcornes and despightings were as ſo many laſhes upon the backs and ſides of the Jews; they ſaid, are theſe the holy people? Is this the holy Land? where is your God? why hath hee not appeared for you? Thus they reproached Gods People, and magnified themſelves againſt their border? Zephany 2.8.
7 Behold therefore I will ſtretch out my hand upon thee.
Thou haſt clapped thy hands againſt mee, and my people, therefore I will ſtretch out my hand upon thee, that is againſt thee. It ſhall bee upon thee to break and deſtroy thee. I have held in my hand a long time, but now I will ſtretch it out, and thou ſhalt feel the power of it, Zeph. 1.4. I will ſtretch out mine hand upon Judah, and upon all the inhabitants of Jeruſalem, and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the Prieſts. After ſtretching, followed cutting off, So Ezek. 14.9. I will ſtretch out mine hand upon him, and will deſtroy him from the midſt of my People Iſrael.
I will deliver thee for a ſpoil to the Heathen.
In the fourth verſe it was ſaid, I will deliver thee to the men of the Eaſt, here to the Heathen. Thoſe men of the Eaſt were Heathens, whom the Jews hated as uncircumciſed, Judg. 18.15. as Doggs, Matth. 15.25, 26. Chriſt ſpeaks according to the eſteem the Jews had of the Gentiles. To them they ſhould bee for a ſpoil. The word for spoil is lebag, which Montanus renders, in cibum, for meat, but Piſcator thinks it put for Lebaz, in predam, for a prey, but that is not needful, becauſe the word Bag it ſelf ſignifies meat, a Portion, as Dan. 1.5, 8. The Portion of the Kings meat, bag hammelech. God would deliver the Ammonites to bee meat unto them, they ſhould feed upon them, and what they had, as they had done upon the Jews, they ſhould eat their fruit, and drink their milk.
And I will cut thee off from the people.
Thou art now a Nation among others, but I will cauſe thee to ceaſe from being a Nation, either by deſtroying of thee, or ſending thee into captivity, ſcattering thee amongſt the Heathens. If thou bee a people at all, thou ſhalt bee a people without any head, without a Name, thou ſhalt bee removed far from the people thou now bordereſt upon, and they ſhall know thee no more, thou and thy name ſhall both periſh, ſo much the next words import.
I will cauſe thee to periſh out of the Countries, I will deſtroy thee.
Theſe laſt phraſes do interpret the former, cauſing them to periſh out of the Countrys, is cutting them off from the People; and deſtroying of them, is both. The Hebrew word for periſh and deſtroy, do ſignify an utter, and total deſtruction foreign ſaith Shidler, dicitur de omnimoda rei perditione, & foreign ſaith Kirker, ſignificat perſonam vel rem aliquam ita abolere ut ejus nihil reliquum maneat. The Septuagint joyns them both, foreign, I will deſtroy thee out of the Countries with a deſtruction, that is utterly.
Obſ. 1 The Lord having contended with his own family, hee contends with others. Firſt, he had a Controverſy with the Jews, and now hee enters into Controverſy with the Nations, Son of man, ſet thy face againſt the Ammonites, and Propheſy againſt them; hee had formerly ſet his face againſt the Jews, and propheſied ſad things againſt them; which being done, hee muſt ſet his face againſt others, and propheſy not onelyonly dura but duriſſima, the hardeſt things againſt them, even utter deſtruction. When Gods people have drunk of the Cup, then it ſhall bee given unto others, Jer. 25.15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26. God began with Jeruſalem his own People and Family, and then cauſed the cup of his fury to paſs unto all Nations and Kingdomes. So Iſaiah, after hee had begun with the Jews, and declared what dreadful judgements God would bring upon them, hee turns aſide to the Nations, and laies the burden of the Lord upon them, and that in nine Chapters together, from the beginning of the 13. to the end of the 21. judgement oft begins at Gods houſe, as Amos 3.2. you onelyonly have I known of all the families of the earth, therefore I will puniſh you for your iniquities. God would begin with them, Ezek. 9.6. Begin at my ſanctuary, but hee ends elſewhere, Pſalm 75.8. when Gods people have drunk the red wine in the Cup, the wicked muſt drink the dregs, the Cup paſſeth from place to place till all be drunk off Jerem. 25.29. Loe, I begin to bring evil upon the City called by my name, and ſhould yee bee utterly unpuniſhed? ye ſhall not bee unpuniſhed, for I will call for a ſword upon all the inhabitants of the earth. Have I begun with mine own City and People, and do you think to go free? no, the ſword is commiſſioned to come unto you, if that have eat the fleſh of my Sons and Drunk their bloud, much more ſhall it eat your fl…ſh, and bones, and drink your bloud. If Jeruſalem go down, other Cities will not ſtand; if God ſpare not his own Temple, hee will not ſpare Satans Synagogues; when the green trees are cut down that ſtood in the garden, the drye trees muſt expect the Axe, which ſtand in the forreſt.
Obſ. 2 That the Lord takes notice what the waies and carriages of Nations are towards him and his: Thou ſaidſt Aha, againſt my Sanctuary when it was prophaned, and againſt the Land of Iſrael, when it was deſolate: All the ſecret conſultings, plottings, revilings, attempts that are againſt the worſhip, waies, and people of God, among Heathens, and Heatheniſh ſpirits are minded by the Lord, Pſalm 66.7. his eyes behold the Nations, the men of them, their thoughts, words, and waies; when the Nations gathered themſelves together againſt Sion, and ſaid, let her be defiled, and let our eye look upon Sion, Mic. 4.11. God then looked upon them, and obſerved the workings of their hearts, heads, tongues, and hands; yea, their rage and imaginations hee animadverts, Pſal. 2.1. Why do the Heathen rage, and the People imagin a vain thing? Hee obſerved how inſultingly the Babylonians carried it againſt his, Jeremy 50.11. Pſal. 137. they rejoyced, they laughed, they ſaid ſing us one of the ſongs of Sion, they and the reſt of Sions adverſaries, mockt at her, and her Sabbaths; whatever the Nations now do deviſe, plot, ſpeak, or enterprize againſt the people of God, hee that ſits in heaven beholds the ſame, and laughs them to ſcorn.
Obſ. 3 To laugh at, and inſult over the calamities of others, is a grievous and provoking ſinne: Becauſe thou ſaidſt, Aha, againſt my Sanctuary when it was prophaned, and againſt the Land of Iſrael when it was deſolate, and againſt the houſe of Judah when it went into captivity: Behold, therefore I will deliver thee to the men of the Eaſt for a poſſeſſion, &c. Becauſe the Ammonites inſulted, clapped their hands, ſtamped with their feet, were heartily glad at the ſufferings of the Jews, and vented their ſpight againſt them, therefore God was exaſperated, ſo as to threaten the Ammonites ruine, and utter extirpation: They were the Neighbours bordering upon them, they were their confederates in league with the King of Egypt, as the Jews were; they were their half brethren deſcending from Lot, and upon theſe accounts ſhould have ſympathized with the Jews, wept with thoſe that wept, Rom. 12.15. been ſenſible of their great adverſities, Heb. 13.3. but they inſulted over them, mocked at them, were deſpightful againſt them, and added coals to the fire, weight to their burdens, and more chains to their bonds. Its not onelyonly an uncharitable, but alſo an inhumane, an unnatural thing to inſult, make ſport, and dominere at the miſeries of others; when there bee warres in a land, fires in Cities, ſhip-wracks at Seas, robberies of houſes, inundations of waters, and many ſuffer grievous things, by ſuch judgements of God, ſhould wee rejoyce thereat, mock and make our ſelves merry? Surely, if wee do ſo, wee offend, wee provoke the Lord, Prov. 17.5. Hee that is glad at Calamities ſhall not bee unpuniſhed. The Hebrew is, ſhall not bee innocent; God will deal with him as a perſon deeply guilty, hee that makes others Calamities the object of his gladneſſe, ſtirs up God to be the Author of his deſtruction. Shimei was glad at the expulſion of David by his Sonne Abſolon, yea, mocked at, and curſed him, 2 Sam. 16.7, 8. hee made Davids miſery the matter of his mirth, but this kindled ſuch a fire in the breaſt of the Lord, that it made him return his wickedneſſe upon his head, 1 King. 2.44. and cut him off from the Land of the living. Its an argument of a malicious heart, of an imbittered ſpirit, to inſult over the miſeries of others, and mock at their calamities, yea, its an evidence of a wicked man that doth ſo, ſuch are Ammonites and Babylonians, Job 31.29. If I rejoyced at the deſtruction of him that hated mee, or lift up my ſelf when evil found him. Job profeſſes hee did not make the miſerie of his enemies matter of muſick, hee had a better principle within, then to put him on to ſuch a wickedneſſe. So David, though the abjects and baſe ones rejoyced in his adverſity, yet hee durſt not do ſo, but when they were ſick, hee put on Sackcloath, hee ſympathized with them, hee humbled his ſoul with faſting, and prayed for them, Pſalm 35.13, 14, 15. Of ſuch a ſpirit was Solomon, who gives wholeſome Counſel, Prov. 24.17. Rejoyce not when thine enemy falleth, and let not thine heart bee glad when he ſtumbleth. He that rejoyceth at the miſery of his enemy, wil be ſad at his good, and both are evil. Some the greater evils befalls their enemies, the more they rejoyce; if they fall into ſin, reproach, or bitter affliction, they are much gladded at it; but thou that doſt ſo, haſt not onelyonly ſtumbled, but art fallen, both into ſin, and into the diſpleaſure of God, for verſ. 18. is a reaſon, why men ſhould not triumph in the troubles and afflictions of others, leaſt the Lord ſee it, and it diſpleaſe him, and hee turn away his wrath from him; thy ſo-doing diſpleaſes the Lord, and may cauſe him to turn away his afflicting hand from thine enemy, and to turn it againſt thee. In theſe times this ſin is too much in practice, nations and perſons, rejoycing in the miſeries of one another: but we ſhould further conſider,
1 That if others bee under the heavy ſtroaks of God to day, wee may bee to morrow: And therefore ſhould not feaſt our ſelves upon others calamities, Eccl. 9.2. All things come alike unto all; There is one event to the Righteous and to the wicked, what befalls thine enemy one day, whom thou thinkeſt the worſt that lives, may befall thee the next day, though thou bee the beſt man that lives; Therefore boaſt not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth, it may bring forth as much woe and evil to thee, as the former day did to thine enemy or neighbour.
2 That wee deſerve as ſad things as any others feel: Are not wee ſinners, and ſuch ſinners as make the time perilous? 2 Tim. 3.1, 2, 3, 4, 5. are not we lovers of our ſelves, covetous, boaſters, proud, blaſphemers, diſ-obedient to Parents, unthankful, unholy? &c. if wee bee ſo, why ſhould not wee fear leaſt the judgements of God ſhould overtake us, and arreſt us, as they have done others, Lamen. 3.22. Its the Lords mercies, ſaith Jeremy, That wee are not conſumed: he puts in himſelf, and it was not ſingle mercy, but mercies, all Gods mercies were at work to keep them alive; Wee ſhould wonder wee are ſpared, being ſuch ſinners as we are, rather than rejoyce in the miſeries of others, who may bee more righteous than our ſelves.
3 The end of Gods laying his hand upon others, Jam tua res agitur paries cum proximus ardet.it is not that wee ſhould rejoice, clap our hands, daunce and inſult over them that be miſerable, but it is to awaken us, and excite us unto Repentance, Luke 13. When God by his Providence brings ſuddain and ſad ſtroaks upon men, it is, that others ſhould conſider and Repent: The death of the Galileans, and thoſe upon whom the Tower of Silo fell, was for that end; therefore ſaith Chriſt, Except you repent, you ſhall all periſh. The miſeries of Scotland, Ireland, by the Sword, and of the Netherlands by waters, is not that men ſhould rejoyce, but ſympathize with them, and repent; if others ſuffer, and we bee ſpared, that is the goodneſſe of God to us, and his goodneſſe therein ſhould lead us to repentance.
4 The rule of Christ is otherwiſe, Matth. 5 44. I ſay unto you, love your enemies, bleſſe them that curſe you, do good to them that hate you, and pray for them which deſpightfully uſe you, and perſecute you, we muſt not rejoyce at their miſeries, but love them, and manifeſt our love by bleſſing them, doing them good and praying for them.
Obſ. 4 For the ſinnes of the People, God laies Nations waſte, and diſpoſes of them to whom hee pleaſe: The ſinnes of the Ammonites cauſed God to cut them off, to deſtroy them, and their name, and to deliver them for a ſpoil to the Heathen; and their Countrey to the men of the Eaſt for a poſſeſſion, Pſalm. 107.33, 34 Hee turneth rivers into a wilderneſſe, and the water-ſprings into dry ground; a fruitful land into barrenneſſe or ſaltneſſe, for the wickedneſſe of them that dwell therein. Hee is the Governour among the Nations, Pſalm 22.28. and when they do wickedly, hee can break them with his Rod of iron, cut them off with his battle Axe, and give their Countries to whom hee pleaſes. He ſet Jeremy over the Nations and Kingdomes, to root out, pull down, and deſtroy, Jer. 1.10. which hee did in a Prophetical way, chap. 27. many lands are reckoned up there, and verſ. 6. ſaith God, Now have I given all theſe lands into the hand of Nebuchadnezzar the King of Babylon; They were wicked, Proud, Idolatrous, oppreſſive; and inſulted againſt Gods people, and the Lord brake them in peices, and gave them to the men of the Eaſt. God that made the earth gives it to whom it ſeems meet unto him, v. 5.
Obſ. 5 Cities and places which are h…nourable among men, for their ſinnes, God poures contempt upon, and puts them into baſe conditions. Rabbath that was a royal City, hee makes a ſtable for Camels, Iſa. 13.19, 20, 21. Babylon the glory of kingdomes, the beauty of the Chaldees excellency, ſhall bee as when God overthrew Sodome and Gomorrah, wilde beaſts of the Deſert ſhall lye there, and their houſes ſhall bee full of doleful creatures, Owles ſhall dwell there, and Satyres ſhall dance there: for Satyres the Chaldee ſaith, Dragons, Jerome Devils; So ſpiritual Babylon, Rev. 18.4. Its fallen, its fallen, and become the habitation of Devils, and hold of every foule ſpirit, and a cage of every unclean and hateful bird. Rome that was ſo famous, is, or ſhall bee a baſe contemptible place, a dungeon for Devils, a priſon for foul ſpirits, a cage for the worſt of Birds. Have not the Palaces of Prelates, and their Cathedrals been made ſtables for horſes in our daies, and Priſons for malefactors?
Verſ. 8 Thus ſaith the Lord God, becauſe that Moab and Seir do ſay, b…hold, the houſe of Judah is like unto all the Heathen.
9 Therefore Behold, I will open the ſide of Moab from the Cities, from his Cities, which are on his frontiers, the glory of the Countrey Beth-jeſhemoth, Baalmeon, and Kiriathaim.
10 Unto the men of the Eaſt, with the Ammonites, and will give them in poſſeſſion, that the Ammonites may not be remembred among the Nations.
11 And I will execute judgements upon Moab, and they ſhall know that I am the Lord.
In theſe verſes you have our Prophet denouncing judgements againſt the Moabites. Where comes to be conſidered,
1 Their ſin, v. 8.
2 The Judgements themſelves. v. 9, 10.
3 The End of thoſe judgements, v. 11.
8 Becauſe that Moab.
The Moabites were brethren to the Ammonites, deſcending from Lot and his eldeſt Daughter, Gen. 19.37. as the Ammonites did from him and his youngeſt; they abode not in the waies and worſhip of the true God long; but fell to idolatry, Judg. 10.8. were bitter enemies unto the Jews. Balack that hired Balaam to curſe them, was King of theſe Moabites, Numb. 22.4. they were men of might, Exod. 15.15. and had the Jews under eighteen years in the days of Eglon another of their Kings, Judg. 3.14. whom Ehud ſlew, and after him ten thouſand of the Moabites, all men of valour, v. 21, 22, 29. they infeſted the Jews much, and oft were there warres between them and the Jews, 1 Sam. 14.47. 2 Sam. 8.2. 2 King. 3.7. 2 Chron. 20.10, 11. In their land Moſes dyed, and was buried, Deut. 34.5, 6. from them deſcended virtuous Ruth, ch. 1.4. of whom alſo Chriſt came, Mat. 1.5.
And Seir.
Seir was a part of Edom, Gen. 32.3. the land of Seir, the Country of Edom, or feild of Edom, it was a mountainous part of Edom, Gen. 14.6. its called Mount Seir, and that from Seir the Horite Prince of the country as Bonfrerius obſerves from Gen. 36.20. The Horites, or Horims were driven out by Eſau, Deu. 2.22. So that he, and his poſterity poſſeſſed it, having that name before. Eſau was Seir, an hairy rough man, and that place was mountainous and rough where hee ſate down.
The houſe of Judah is like unto all the Heathen.
The Jews, ſaid they, have ſtood upon't that their God was the only true God, better and mightier than all the Gods of the Nations; that they were a people ſo dear to him that he would defend them and their City, having his Temple, his Worſhip, his Prophets, Iſa. 4.5. chap. 31.5. but wee ſee their Prophets are Lyars, they are deluded with vain conſidences, and their God hath forſaken them; hee hath not dealt better by them, than our Gods have done by us; he hath expoſed, yea, delivered them into the hands of their bloody and barbarous enemies. So that Judah is like unto all the Heathen, who have not met with worſe uſage from the Babylonians, than the Jews themſelves have. Thus Moab blaſphemed, and magnified himſelf againſt the Lord, deriding Iſrael, and skipping for joy, Jer. 48.26, 27.
9 I will open the ſide of Moab from the Cities, &c.
The word for ſide, is Chetheph, which ſignifies a ſhoulder, and metaphorically the ſide or ſtrength of any thing. Here by ſide is meant, the ſtrong Cities of Moab, the Frontier towns, which were as the ſhoulders and ſides to the Countrey. Theſe God would open, hee would break their ribs and ſhoulders, and make way into the heart and bowels of their Countrey, Jer. 48.25. The horn of Moab is cut off, and his Arm is broken, Moabs hornes and armes were his Frontier Towns, Caſtles, and Forts, hee had to keep out the enemy, but the Lord would break theſe by the Chaldaean, and let him into their Land.
The Glory of the Countrey.
The Hebrew for Glory, is Tzebi from Tzabah, tumeſcere, inflare, To ſwell, to be lifted up, becauſe thoſe things, which are our glory, and ornament, uſually do puff us up, and make us to ſwell. The Cities here mentioned were the glory of the Moabites.
Beth-jeſhimoth.
This City was neer Jordan, in the plain of Moab, between which and Abel-ſhittim, the Iſraelites pitched their laſt tents before they entred into Canaan, Numb. 33.49. it was part of Reubens inheritance at firſt, Joſh. 13.20. and ſignifies domum ſolitudinis, The houſe of ſolitarineſſe.
Baal-meon.
This was another City belonging unto them, its mentioned, Numb. 32.38. 1 Chron. 5.8. The Septuagint renders it, foreign, upon the Fountain. Euſebius ſaith, it was a great village, Juxta montem calidarum aquarum, nigh a mountain of hot waters. Bonfrerius interprets it, Habitaculum Baalis.
Kiriathaim.
It was in the Tribe of Reuben, Joſh 13.19. formerly poſſeſſed with Gyants, Gen. 14.5. rebuilt or beautified by the Children of Reuben, Numb. 32.37. and after the ten Tribes were carried away, who had driven out the Amorites, the Moabites repoſſeſſed it,Vide Bonfrerium. being formerly expelled thence by the Amorites. The word ſignifies Occurſus, meetings, or two Cities, becauſe two Cities met together in it.
10 Unto the men of the Eaſt, with the Ammonites, &c.
God would make way through Moabs chief Cities for the Babylonians, who were men of the Eaſt, that they ſhould come in, and take their Countrey in poſſeſſion. The Hebrew for with the Ammonites, is, againſt the Sons of Ammon. God would ſo deal with the Moabites as hee had done with the Ammonites, The Men of the Eaſt, ſhould come and take poſſeſſion of both their Countries.
That the Ammonites may not bee remembred among the Nations.
God would ſo ſpoil and waſte the Nations of the Moabites, and Ammonites, that not onelyonly themſelves ſhould periſh, but the memory of them.
11 And I will execute judgement upon Moab.
They think I am a God like the gods of the Nations, but they ſhall finde my hand ſo heavy upon them, bee ſo broken, and ruined, that they ſhall know I am far different from all the gods of the Heathen.
Obſ. 1 Nations are like one another in ſin and wickedneſſe: the Ammonites inſulted over, and ſcoffed at the Jews in the day of their affliction, and ſo did Moab, and Seir. The houſe of Judah is like unto all the Heathen; Moab reproacheth, and Ammon reviles them, Zeph. 2.8. Jeruſalem was great among the Nations, and Princeſſe among the Provinces, Lament. 1.1. but they all were glad of her ruine, and laughed at her ſuffering, Lam. 2.15, 16.
Obſ. 2 The World and men of it, judge untowardly of the Lord, and his people. What ſaid Moab and Seir, Behold the houſe of Judah is like unto all the Heathen, their God is as our gods, and his people is as wee are, they have no more priviledge than others. Heathens have heatheniſh thoughts of God himſelf, and thoſe are his, Iſa. 36.18. Beware leaſt Hezekiah perſwade you, ſaying, The Lord will deliver us. Hath any of the Gods of the Nations delivered his land out of the hand of the King of Aſſyrea? where are the gods of Hamath and Arphad? where are the Gods of Sepharvaim: and have they delivered Samaria out of mine hand? Who are they amongſt all the gods of theſe lands, that have delivered their land out of my hand? that the Lord ſhould deliver Jeruſalem out of my hand? Here you ſee what the thoughts of Rabſhakeh, Senacherib and his Army were, concerning the God of Iſrael, that hee was nothing differing from the gods of the Nations, that he was no more able to deliver Jeruſalem out of their hands, than the Idol gods were to deliver the Nations out of them, that the Jews ſhould preſently become like other people; you have it more fully, in 2 Chron. 32.14. Who was there among all the gods of thoſe nations, that my fathers utterly deſtroyed, that could deliver his people out of my hand, that your God ſhould bee able to deliver out of mine hand? No god of any Nation, againſt whom my fathers and my ſelf did ever draw the Sword, was able to withſtand them or mee, and ſo to protect the people; and what do you Jews think, your God greater, and wiſer, better, more able to do for you? you deceive your ſelves, I am come againſt you, and you muſt fall into my hands, and become like the Nations.
Obſ. 3 Heathens reproaching God and his people, makes may for ſad judgements upon them, uſhers in certain deſtruction: becauſe Moab and Seir ſaid, The houſe of Judah is like unto all the Heathen, which was a reproaching of God and his People; Therefore behold, I will open the ſide of Moab, Ile break his ribs, his ſtrong holds, and let in a potent enemy to deſtroy him and his. When men blaſpheme the name of God, and are inhumane towards his people, albeit they bee Heathens, God is ſo offended at it, that hee will ſeverely deal with them, Zeph. 2.8, 9. I have heard the reproach of Moab, and the revilings of the children of Ammon, &c. Therefore as I live ſaith the Lord of Hoſts, the God of Iſrael, Surely Moab ſhall bee as Sodome, and the children of Ammon as Gomorrha, even the breeding of nettles, and ſalt-pits, and a perpetual deſolation — This ſhall they have for their pride; becauſe they have reproached and magnified themſelves againſt the people of the Lord of Hoſts; Moab and Ammon were near unto Sodome, and Gomorrha, they could not bee ignorant of Gods dealings with them; and becauſe in their pride they reproached God and his People, they ſhould bee made like unto them; their judgement ſhould have ſomething extraordinary in it, Gods curſe ſhould bee upon them, they ſhould breed nettles, and ſalt-pits, that is, bee fruitleſſe and uſeleſſe, yea, and that for ever. When Nahaſh the Ammonite would not make a Covenant with the men of Jabeſh Gilead, unleſſe hee might thruſt out their right eyes, and lay it for a reproach upon all Iſrael, ſee what the iſſue was, for intending to reproach Gods people and himſelf in them, 1 Sam. 11. God ſtirred up the ſpirits of Saul and the people, ſo that they fighting with the Ammonites, ſlew them, and ſcattered them, ſo that two of them were not left together, verſ. 11. its ill to have a reproaching deſire towards Gods people, and far worſe to do it. If God do not bring ſome open judgement upon ſuch, he will ſecretly conſume them, Iſa. 51.7, 8. Fear yee not the reproach of men, neither be afraid of their revilings, for the moth ſhall eat them up like a garment, and the worm ſhall eat them like wooll: Moths and Wormes are cloſe hidden things, and do ſecretly eat into garments and wool, whereby they are altogether marred; So God hath ſecret and inviſible moths and wormes, plagues and judgements to devour thoſe that reproach his people, him, and his waies. If God bee ſevere againſt Heathens doing it, will hee ſpare Chriſtians doing ſuch evil?
Obſ. 4 When God is wroth with a Nation, ſtrong holds and Garriſons will not ſecure and protect them. Moab had frontire Towns, and thoſe man'd with men of might, but they kept not out the judgements of God, hee opened the ſide of Moab, hee brake in upon them, notwithſtanding their Forts, Caſtles, Garriſons, and their great ſtrength, Moab is notable for ſtrong Forts, and ſtrong men, Jer. 48.17, 18, 25, 41. but how ſtrong ſoever their Cities, their fortifications, their men were, they could not preſerve Moab, Iſa. 25.10. Moab ſhall bee trodden down under him, even as ſtraw is trodden down for the dung-hill, all Moabs ſtrength was no more unto the Lord than ſtraw, ſtraw is a weak thing, yea, among the weakeſt of things, the foot of a Child can tread that down. Look then how eaſily the foot of a childe or man treads down Straw, ſo eaſily would the foot of God tread down all the ſtrength of Moab: So for Nineveh, the Lord ſhook down her ſtrong holds, as eaſily as ripe figgs are ſhaken off the fig-tree, Nahum. 3.12. as there is no counſel againſt the Lord, Prov. 21.30. ſo there is no force or fort can ſtand out againſt him; if hee give out the command, strong-holds are deſtroyed, Iſa. 23.11. if hee bee angry, they are thrown down, Lamen. 2.2. its lawful to have ſtrong-holds, but ſinful and vain to truſt in them, that makes what was once profitable, to become prejudicial.
Obſ. 5 Cities, Forts, and ſtrong-holds, do adorn and beautify the places where they are: Moabs Cities, and frontire Towns, were the glory of the Country: Adullam a City belonging to Judah, Joſh. 15.35. near which was the Cave, David hid himſelf in, when hee fled from Saul, 1 Sam. 22.1: is called the glory of Iſrael, Micah 1.15. Piſcator interprets it of Jeruſalem, and makes that the glory of Iſrael, he ſhall come to Adullam, even to the glory of Iſrael: be the words meant of Adullam or Jeruſalem, they were the glory of Iſrael. Babylon, Iſa. 14.4. is ſtiled the golden City, what an ornament was that unto the Province or place where it was? So Tyrus Iſa. 23.8. is named, The crowning City, it was as great an honour to the Countrey where it was, as a Crown to a Kings head. In Canaan were great and goodly Cities, Deut. 6.10. In Midian were Cities and goodly Caſtles, Numb. 31.10. and theſe were the Ornaments and glory of thoſe places.
Obſ. 6 Strong-holds, Cities, Nations, are the Lords, and hee gives them to whom hee will; As hee gave the Ammonites, ſo the Moabites Countrey unto the men of the Eaſt, and that for a poſſeſſion, Ezek. 29.19. Behold, I will give the land of Egypt unto Nebuchadnezzar King of Babylon. What had the Lord to do with Egypt? was it not Pharaohs? had hee any right to diſpoſe of it to another King? yes, hee had more right to it than Pharaoh himſelf, Jerem. 10.7. he is the King of Nations, and may take from one and give to another, at his pleaſure. Hee took the Kingdome out of Rhehoboams, hands, and gave it unto Jeroboam even ten Tribes, 1 King. 11.35. hee took the Land of Canaan from others, and gave it unto Abraham, and his ſeed, Gen. 13.12, 14, 15. afterward hee took it from them, and gave it with the great City thereof, into the hands of the Babylonians, Jer. 32.3. and with it every ſtrong hold, Hab. 1.10. and after ſeventy years gave it again unto the Jews.
Verſ. 12. Thus ſaith the Lord God, becauſe that Edom hath dealt againſt the houſe of Judah, by taking vengeance, and hath greatly offended; and revenged himſelf upon them.
13 Therefore thus ſaith the Lord God, I will alſo ſtretch out mine hand upon Edom, and will cut off man and beaſt from it, and will make it deſolate from Teman, and they of Dedan ſhall fall by the ſword.
14 And I will lay my vengeance upon Edom, by the hand of my people Iſrael, and they ſhall do in Sodome according to mine anger, and according to my fury, and they ſhall know my vengeance, ſaith the Lord God.
Theſe verſes contain a Propheſy againſt the Edomites, who are the third ſort of enemies to the Jews, mentioned in this Chapter. Here likewiſe as before, you have,
1 Their ſin, v. 12.
2 Their Judgements, v. 13.
3 The Efficient and inſtrumental cauſes, v. 14.
4 The End of thoſe judgements, ibid.
12 Becauſe that Edom hath dealt againſt the houſe of Judah.
By Edom, are meant the Edomites or Idumaeans, who deſcended from Eſau, who Gen. 36.8, 9. is called Edom, and the Father of the Edomites, which name hee had either from his red skin and hair, Gen. 25.25. or rather from his ſelling his birth-right for red-pottage, verſ. 30. make mee to eat, minhaadom, haadom hazzeh of that r…d, that red: he was cruell and prophane, not unlike unto him were his poſterity, the Edomites, who ever bare ill will to the houſe of Jacob; When the Jews came out of Egypt, Moſes ſent to the King of Edom to let them have paſſage through their Countrey, but hee refuſed, and came out in hoſtile manner againſt them, though they were his brethren, Numb. 20.14, 18, 20. It was Doeg an Edomite that fell upon the Prieſts, and ſlew them, 1 Sam. 22.19. That the Edomites unkindneſſe might not lye upon the ſpirits of the Jews, and beget ill bloud in them, the Lord made a Law, that they ſhould not abhor an Edomite, becauſe they were their brethren, Deut. 23.7. he took care that there might bee brotherly love between them, but there was very little.
Edom hath dealt againſt the houſe of Judah by taking vengeance.
What cauſe the Edomites had to deal revengefully with the Jews, we muſt inquire. They being borderers upon the Jews, Joſh. 15.1. and full of enmity againſt them, did many times vex and prejudice them; whereupon when Saul was King, he fought againſt them, as being their common enemies with others, 1 Sam. 14.47. and David ſlew all their Males, lying upon them ſix months with his Army, 1 Kin. 11.15, 16. and made them tributary, putting garriſons in all parts of their Countrey, 2 Sam. 8.14. After this, in Jehorams daies they revolted, and made themſelves a King, and hereupon were ſmitten by Jehoram and his forces, 2 King. 8.20, 21. Amaziah alſo in his daies ſlew ten thouſand of them, 2 King. 14.7, and other ten thouſand did the children of Judah carry away Captive, and threw them off the top of a rock, and broke them in peices, 2 Chron. 25.11, 12. theſe things together with that ancient grudge they had againſt them, for Jacobs getting the bleſſing and birth-right from Eſau, their Father, made them ſplenetive, and to ſeek revenge; and therefore when they had any opportunity, they uſed violence, and ſhed innocent bloud, Joel 3.19. and when the Babylonians came againſt the Jews, carried them away Captive, the Edomites rejoyced at it, incouraged them againſt the Jews, and ſaid of Jeruſalem. Raſe it, raſe it, even to the foundation thereof, Pſalm 137.7. they were as the Babylonians, Obad. ver. 11. Tho… waſte as one of them, look what ſpirit was in a Babylonian the ſame was in an Edomite; did they ſpeak proudly? ſo did the Edomites, ver. 12. did they enter the gates of Jeruſalem, and lay hands on the prey? ſo did the Edomites, ver. 13. did they cut off many? ſo did the Edomites, they cut off thoſe that did eſcape, and delivered up thoſe remained in the day of diſtreſſe, ver. 14. Thus they dealt againſt the houſe of Judah, by taking vengeance. The Hebrew for taking vengeance, is in revenging a revenge; Edom was greedy of revenge, and ſet upon it, ſo much the doubling of the word imports.
And hath greatly offended and revenged himſelf upon them.
Turpiter ſe dare ita ut propter culpam ceu poenam nondum expiatam affletur ceu exibiletur ab hominibus. Avenar. Vide Kirker in verbo. Aſham.In the Hebrew its vaijeſhmu aſhom, deliquerunt, delinquendo, they offended in offending: that is, they greatly offended; Aſham ſignifies to do wickedly, ſhamefully, and alſo to make deſolate, Ezek. 6.6. becauſe abominable ſinnes do bring deſolation. Junius renders the words thus, and do make themſelves guilty, indeſinenter, for ever; they ſo offended, as that there was no pardon, no mercy for them. Piſcator, Reatum magnum contraxerunt, They contracted great guilt. Their revenging themſelves upon the Jews made them exceeding guilty.
1 The Jews were their brethren. Obadiah 10. Amos 1.11.
2 They were their neighbours, Idumaea and Judaea bordered upon one another, Mark. 3.8.
3 They were Confederates with the Jews, Jer. 27.3. An Edomitiſh Embaſſadour was at Jeruſalem, who together with the Embaſſadours of the other Kings there mentioned, were ſtrengthening themſelves with Zedekiah againſt Nebuchadnezzar, Obad. 7.
They therefore to revenge themſelves for former wrongs done them, upon the Jews, and that in the day of their calamity this made their ſin exceeding ſinful.
13 I will alſo ſtretch out my hand upon Edom.
In the 7. verſ. the Lord had ſaid, that hee would ſtretch out his hand upon Ammon, that is, hee would ſeverely puniſh it; ſo now alſo, hee would ſtretch it out upon Edom, and make it exemplary by his judgements, hee would ſtretch out his hand, not to help, but to deſtroy Edom.
I will cut off man and beaſt from it.
It was a populous Countrey, and abounded much in Cattle, but God would cut them all off, Iſa. 34.6. he would make a great ſlaughter in the land of Idumaea, his ſword ſhould eat the fat, and drink the bloud of Lambs, Goats, and Rams.
And will make it deſolate from Teman.
Teman was a principal city in Idumaea, Jer. 49.7. Concerning Edom, thus ſaith the Lord of hoſts; is wiſdome no more in Teman… is Counſel periſhed from the prudent? is their wiſdome vaniſhed? Jerome makes it to bee in Edom, and intimates to us that the people of Teman were wiſe, learned, and underſtanding: the inhabitants hereof were called Temanites, 1 Chron. 1 45. and ſo all that dwelt thereabouts; in Job you read of Eliphaz the Temanite, Job 15.1.42.7, 9. hee was of this City, ſo called from Teman, the Son of Eliphaz, which Eliphaz was the eldeſt Son of Eſan, Gen. 36.15. Jerome tells us, that the Hebrews call all the South Region Theman, and therefore both hee and the Septuagint ſometimes do render it the South. Vid. Bonfrerium in onomaſticis.From this City even to Dedan, ſhould all bee laid deſolate.
They of Dedan ſhall fall by the ſword.
Dedan was another City of note in the oppoſite part of the Countrey to Teman, or a part of Idumaea, Indicu propheta Theman fuiſſe in uno Idumaeorum fi…e Dedan autem in alio. Maldonat.ſo called from Dedan that deſcended from Cuſh, Gen. 10.6, 7. or that Dedan was from Ioſhtan, Deut. 25. it was a rich and merchandiſing place or City, Ezek. 27.15. the men and merchants of it, God threatned to cut off by the ſword.
14 And I will lay my vengeance upon Edom.
The word for vengeance is, Nikmath; In the Septuagint foreign, which in 2 Theſſ. 1.8. is rendred vengeance, which is a wrathfull retribution of evill,Vindicta divina eſt poena qua u…ciſcitur deus peccata improborum ut eos deſtruat Polan. in Syntagm. as Leigh ſaith in his Crit. Sacr. or a puniſhing of ſinners unto deſtruction; its peculiar to the Lord, Deuteronomy 32.35. Romans 12.19. The meaning here is, that God would puniſh Edom, ſo as Edom ſhould be deſtroyed.
By the hand of my people Iſrael.
The word Hand, is taken by ſome Interpreters for the Babylonians, by whoſe hand and power, the Jews were ſmitten, and broken, them God would ſtir up to bee avenged on the Edomites, for their unbrotherly dealings with the Jews. Its true, they were ſhortly after ſubdued by the Babylonians, for God had promiſed to give Edom and other Nations unto Nebuchadnezzar, Jerem. 27.3, 6. But notwithſtanding this were ſo, that which I find in the propheſy of Obadiah, v. 18. The houſe of Jacob ſhall bee a fire, and the houſe of Joſeph a flame, and the houſe of Eſau for ſtubble, and they ſhall kindle in them, and devoure them, and there ſhall not be any remaining of the houſe of Eſau: This Propheſy inforceeth mee to underſtand by hand here, the hand of the Jews, and not of the Babylonians. God would bring back the Jews again from their Captivity, and by them plague the Edomites, waſte and conſume them by their hands, as ſtubble by a fire; which was done in the time of the Macchabees, 2 Maccha. 10.15, 16, 17, 18, 19, 20, 21, 22, 23. there you ſhall finde that Judas Macchabaeus flew of the Edomites forty thouſand.Vide Ioſeph. l. 13. antiq. c. 17 It was prophecyed long before, that Edom and Seir ſhould be poſſeſſed by the Jews, Numb. 24.18.
They ſhall do in Edom according to mine anger; and according to my fury.
Mine Anger and my fury is great againſt the Edomites, and whatever thoughts Edomites or Jews have in them, judgements ſhall bee executed upon the one by the other, according to mine anger, not their anger; according to my fury, not their fury.
And they ſhall know my vengeance.
They ſhall have experience thereof, they ſhall feel the weight of my vengeance, and acknowledge it to bee very heavy. The Septuagint is, foreign. The Jews had it laid upon them before, and the weight of it brake them in peices, at which they ſported themſelves, now by their hand, it ſhould be laid upon the Edomites, and they ſhould know and acknowledge that the God of Iſrael was another kind of God than the Gods of the Nations.
Obſ. 1 That bearing grudges in the minde, and ſeeking revenge thereupon, doth highly diſpleaſe the Lord, and put under much guilt. Edom had former unkindneſſes in minde, and acted revengefully when opportunity ſerved, by this he contracted great guilt, hee greatly offended. Men ought to forgive one another, and not bag up malice in their hearts, Levit. 19.18. revenge is flatly againſt the command, verſ. 19. its againſt the light of nature, which teaches us to do as wee would bee done unto, its thruſting God out of his office, and putting our ſelves into his place, Heb. 10.30. and theſe things bring us under dreadful guilt, and make us great offenders. Though revenge bee ſweet, yet it will bee bitterneſſe in the end. Therefore let us learn that needful and unpractiſed leſſon, owe nothing to any man, but to love one another, Rom. 13.8. owe them no hatred, Levit. 19.18. no grudges, James 5.9. no bitterneſſe, nor evil words, Eph. 4.31. but owe love, much love, fervent love, conſtant love, yea fruitful love, one unto another.
Obſ. 2 Bitter and malicious practiſes of brethren againſt brethren, eſpecially in their miſery, cauſes God to bring in ſevere and conſuming judgements; the Edomites dealt bitterly and maliciouſly againſt the houſe of Judah, and therefore the Lord ſtretched out his hand upon Edom, cut off man and beaſt from it, and made it like a wilderneſſe from Teman to Dedan. Their unbrotherly, their enemy-like carriage to the Jews in their diſtreſſe, was their undoing, ſee Amos 1.11, 12. and take what Obadiah gives you, verſ. 10. for thy violence againſt thy brother Jacob, ſhame ſhall cover thee, and thou ſhalt bee cut off for ever. The Papiſts in Ireland, thoſe Edomites, how bitter, how cruel and bloudy were they againſt the houſe of Jacob, all the Proteſtants; and hath not their own doings covered them with ſhame, and cauſed them to be cut off for ever? The Edomites in this Land, and thoſe in Scotland, how unbrotherly did they deal with us in our low eſtate, how did they inſult over us, ſpeak proudly, and lay their hands upon our ſubſtance, and theſe dealings of theirs have cauſed the Lord to bring ſharpe and conſumptive judgements upon them.
Obſ. 3 When ſore judgements and destructive puniſhments, do come upon Nations, its God that doth bring them, whoſoever bee the executioners of them. In this Chapter God takes it off upon himſelf, I will lay vengeance upon Edom, and ten times before, I will deliver Ammon, verſ. 4. I will make Rabbath a ſtable for Camels, verſ. 5. I will stretch out my hand, I will cut thee off, I will cauſe thee to periſh, I will deſtroy thee, verſ. 7. I will open the ſide of Moab, verſ. 9. I will execute judgement, verſ. 11. I will ſtretch out my hand, I will make it deſolate, verſ. 13. and thrice more in the Chapter afterwards. Men are backward to eye God, when judgements come, they will not ſee his hand; the hands of men they ſee and feel, and thereupon fret, rage, meditate revenge, diſquiet themſelves, plot miſchief, and attempt changes; but did they ſee Gods hand, laying vengeance upon them, they would ſee alſo how juſtly hee had done it, even for their ſins, and ſo humble themſelves, bee quiet, ſubmit, and accept the puniſhment of their iniquities. God hath laid his vengeance upon Nations near us, and farther off, they do not, they will not ſee the Lord, or his hand, but they ſhall ſee, and bee aſhamed for their envy at his people; whatever vengeance is upon any Nation, its the Lords vengeance, not mans.
Obſ. 4 Its Gods method to plague and puniſh the wrongers by the wronged. The Edomites dealt wretchedly, cruelly, againſt the houſe of Judah, they were the wrongers, the oppreſſours, and what ſaith God? I will lay my vengeance upon Edom, by the hand of my people Iſrael: They were the wronged. The Edomites thought the Jews ſhould never bee able to get up again, or trouble them, but God had his time to make them inſtruments to plague and puniſh thoſe had intreated them ſo ill, Obad. 21. The Lord cauſed Saviours to come up upon Mount Sion, to judge the Mount of Eſau after the Babyloniſh Captivity, the houſe of Jacob grew ſtrong, became terrible as fire, and burnt the Edomites as ſtubble and ſtraw. Thoſe they had deſpiſed and inſulted over, at laſt they ſuffered by.
Obſ. 5 When God imploies men to bee inſtruments of executing his judgements, they are carried forth ſo far as hee pleaſeth. They ſhall do in Edom, according to mine anger, and according to my fury: God had conceived great anger againſt them, had much fury to let out, therefore they ſhould deſtroy man and beaſt, make it deſolate from one end or ſide of the country to the other.
Obſ. 6 The vengeance of God is an awakening and diſtinguiſhing thing: they ſhall know my vengeance: that I am a God of infinite power, moſt holy and juſt, differing from all the Gods of the Nations.
Verſ. 15 Thus ſaith the Lord God, becauſe the Philiſtines have dealt by revenge, and have taken vengeance with a deſpightful heart, to deſtroy it for the old hatred.
16 Therefore thus ſaith the Lord God, behold, I will ſtretch out mine hand upon the Philiſtines, and I will cut off the Cherethims, and deſtroy the remnant of the Sea coaſt.
17 And I will execute great vengeance upon them with furious rebukes, and they ſhall know that I am the Lord, when I ſhall lay my vengeance upon them.
Theſe verſes are a Propheſy againſt the Philiſtines, where you may take notice of,
1 Their ſin, they were revengeful, v. 15.
2 Their puniſhment, cutting off, deſtruction, v. 16.
3 The manner of Gods puniſhing them, v. 17. with furious rebukes.
4 The End of his puniſhments, v. 17. they ſhall know that I am the Lord.
15 The Philiſtines.
They came out of the loines of Caſluhim, Mizraim, and Ham, Gen. 10.6, 13, 14. Their Country was Paleſtina, which was Weſt of Judaea, and bordering upon the Sea, it had five great Cities in it, Aſhdod, Gaza, Askelon, Gath, and Ekron, 1 Sam. 6.17. each of which had its Lord, Joſh. 13.3. The Sept. calls them foreign, alienigenae, men of another ſtock, race, nothing allyed to the Jews. They owned not the God of Iſrael, but had other gods, Judg. 6.10. Dagon was a chief God of theirs, Jud. 16.23. they had an houſe of gods, 1 Chro. 10.10. poor and petty gods, that were confined to, and comprehended in an houſe. Theſe Philiſtims were men of war, they had the Jews under their power eighteen years together, Judg. 10.7, 8. yea, forty years together, Judg. 13.1. in Samuels daies, they ſlew thirty thouſand footmen at once, and took the Ark of God, 1 Sam. 4.10, 11. they ſlew Saul and his three Sonnes in another Battle, whereupon they came to poſſeſſe many Cities of the Iſraelites, 1 Sam. 31. They were the greateſt enemies the Jews had, and more frequent warres were between them and the Jews, than any other.
Have dealt by revenge.
The Hebrew is, Pro facere in ultione, for that thou haſt had to do in revenge, which is an act of an ulcerous mind, repaying evil for evil. The word Nakam revenge, hath affinity with foreign or kam, inſurgere, for ultor in laeſorem inſurgit. The revenger riſeth up againſt him, hath wronged him, be the injury real, or in imagination, and ſatisfyeth himſelf for the ſame. The Philiſtims as they had oft conquered and kept under the Jews, ſo they had oft been conquered and held under by the Jews. Sampſon in his daies, plagued and ſlew many of them, Judg. 14, 15, & 16. chapters. So in Samuels and Jonathans times, they ſuffered much, 1 Sam. 7.13. and chap. 14. but David, 2 Sam. 5. & 8. & 21. Chapters, was the great Champion that ſubdued them. Hezekiah alſo ſmote them, 2 King. 18.8. and Vzziah brake down the walls of their ſtrong Cities, and built Cities among the Philiſtines, 2 Chron. 26.6. Theſe acts of the Jews lodged in their hearts, rankled, begate malitious thoughts in them, and made them from Generation to Generation to meditate revenge; and having an opportunity, upon the Babylonians comming to beſiedge Jeruſalem, they fell in with them, furniſhed them with men, ammunition, and what they could to deſtroy the Jews.
And have taken vengeance with a deſpightfull Heart.
The words in the Original run thus, And have revenged a revenge with contempt in the minde: They contemned and deſpiſed them in their hearts, mindes, and were glad they had an opportunity to be revenged on them. The Heb. word foreign is rendred by Avenarius, divexatio, flagellatio. Piſcator reads the words, Exereuerunt ultionem ex animo depopulatione, they did from their heart take vengeance on Jeruſalem, by depopulating it: They were very ſpightful againſt them and uſed them ſummo & ignominioſo contemptu, with the greateſt ſcorn and spightfulneſſe they could, Matth. 5.44. Pray for them that despightfully uſe you, the word for deſpightful uſe, is foreign from foreign, mars, bellum, becauſe where there are despightful actions, there is hoſtilis & veluti bellicus inſultus, an hoſtile and warlike inſulting over others, and ſeeking their harm, yea, oft their ruine.
To deſtroy it for the old hatred.
Montanus turnes the Hebrew thus, Ad corruptionem inimicitia ſeculi, to deſtroy through the enmity of the age, its like they had great enmity againſt the Jews at that time; but in the margent hee hath it, Inimicitiis perpetuis, the Philiſtines had perpetual enmity againſt them, and upon all occaſions manifeſted it. OEcomlap. Ad deſtruendum inimicitias eternas, To deſtroy the eternal hatreds which were between them: The Philiſtims now made account ſo to deſtroy the Jews, as that they ſhould never bee troubled or harmed by them more. The French tranſlation falls in with this ſenſe, whence it is, Pour deſtruction d'inimitiez immortelles, for the deſtruction of the immortal enemies. Our Tranſlation is good, which ſaith, The old hatred, they hated the Jews from the beginning, Gen, 26.18. the Philiſtims ſtopped the Wells, Abraham had digged, and contended with Iſaac when his Servants digged new ones; ſo that hee named one Eſek, the other Situah, that is, Contention and hatred, ver. 20, 21, and after the Jews obtaining many victories over them, their hatred increaſed, and eſpecially for Davids ſlaying their G…liah, 1 Sam. 17. burning their images, 2 Sam. 5.21. and killing their four Gyants, 2 Sam. 21. and making them tributaries. They knew that the Jews and Jeruſalem had plagued them many years, and now out of that old hatred they bare to it and them, they would deſtroy both.
16 I will ſtretch out my hand upon the Philiſtines.
Of ſtretching out the hand, the 7. & 13. verſ. gave occaſion to ſpeak, God had forborn them notwithſtanding all their enmity and evil doings againſt the Jews, but now he would appear and puniſh them, his hand ſhould bring deſtruction upon them.
I will cut off the Cherethims.
They were a people dwelling near the Sea coaſt in Paleſtina, warlike and fierce, they had been ſubdued by David, and ſerved him, 2 Sam. 8.18. chap. 15.18. chap. 20.7. Its conceived they were foreign Davidis, Davids guard. Some derive their name from Carath, excindere, becauſe they were men of might, able to cut off and deſtroy. Symmachus and Theodotion, render the word, Cherethims, foreign, deſtroyers; what ever they were, God here threatens their ruine, and ſo in Zephan. 2.5. Woe unto the inhabitants of the ſea coaſt, the nation of the Cherethites.
And deſtroy the remnant of the Sea coaſt.
Thoſe that dwelt upon the Coaſt of the Mediterranean Sea, in the Hebrew it is, The remnant of the Haven of the Sea, that is, the Philiſtines whoſe bounds were the Sea.
17 And I will execute great vengeance upon them.
In the 11. verſ. the Lord ſaid hee would execute judgements upon Moab, in the 14. verſ. hee would lay vengeance upon Edom, and here hee will execute great vengeance upon the Philiſtines, and Cherethims. The Hebrew is, Nekamoth gedoloth, great vengeances, they are ſuch as do deſtroy, and are without mercy.
With furious rebukes.
In the Hebrew its with rebukes of fury. God would lay aſide all mercy and pitty, hee would not onelyonly bee angry, but wrathful, hot, fiery. Chemah which is fury, a calore dicitur, for both jacham & chamam, from one of which it comes, ſignify to grow hot; and fury is nothing elſe, but fervor irae, the heat and height of Anger, and in ſuch a mood would God rebuke them, they ſhould not have verbal rebukes, but reall rebukes.
Obſ. 1 Enmity once bred between Nations, dyeth not away, but groweth up, and vents it ſelf upon all occaſions: The Philiſtines took the actions done by the Jews againſt them ſo ill, that they hated them, grew in their hatred, and ſhewed their hatefulneſſe of them, when ever they had opportunity. In the 15. verſ. there bee ſeveral gradations; 1 They hated the Jews. 2 Their hatred continued, they would not lay it down, but let it proceed from generation to generation, it was old hatred, ſuch as had been in their Fathers, grand-fathers, great grand-fathers, and their predeceſſors many hundred years. 3 It was not a ſecret hatred, but ſuch as put them upon revenge, and brake out in action. 4 Such as was not content with a few revengeful actions, but carried them on to trade in ſuch actions; they dealt by revenge, it was their conſtant practice. 5 Their Heart was in the ſame, they were given to it, ſet upon it. 6 Their hatred was joyned with deſpight, they did inſult and dominere over the Jews in their affliction. And 7 Their end was the deſtroying and rooting out of the Jewiſh nation; they took vengeance with a deſpightful heart, to deſtroy it for the old hatred. They neighbouring upon the Jews did oft infeſt them, in Ahaz daies; they invaded the South of Judah, took Beth-ſhemeſh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo alſo, and the villages thereof, and dwelt there, 2 Chron. 28.18. their hatred to the Jews was implacable and immortal; when enmity began once between Judah and Iſrael, it laſted from age to age. There was war between Jeroboam and Rhehoboam all their daies, 1 King. 14.30. ſo for Aſa and Baaſha, there was nothing between them, but acts of hatred and hoſtility, 1 King. 15.32.
Obſ. 2 Thoſe that hate, oppoſe, and evil intreat the people of God, hee will be revenged on, and that ſeverely. The Philiſtines dealt deſpightfully and revengefully with the Jews, and therefore the Lord would cut them off, execute great vengeance upon them, and that with furious rebukes. Gods people are dear unto him, he that touches them, touches the apple of Gods eye, Zech. 2.8. becauſe the Ammonites, Moabites, Edomites, dealt injuriouſly with the Jews, therefore God laid his vengeance upon them, cut them off, and rooted them out. The Egyptians tyrannized over them in their minority, and God drowned them in the bottome of the Red Sea for it. Sooner or later God met with, and plagued all the Nations round about the Jews, who dealt unkindly and deſpightfully with them. The Babylonians were called of God to puniſh the Jews for their wickedneſſe, but becauſe they carried it bloudily and inſultingly againſt the people of God, Ier. 50.11. therefore the Lord deſtroyed Babylon, and took vengeance on her, v. 15. even vengeance of his temple, v. 28. God is now at this time revenging the wrongs of his people, done by Anti-Chriſt, and the Anti-Chriſtian party.