Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 6
ZEPHANIAH.
The ARGUMENT.
THis Prophet exerciſed his function in the dayes of Joſiah, as appeareth from the Inſcription of the Prophecy, and after the reformation begun by him, as may be gathered from Chap. 1.4. where the land is threatned for the remnant of Baal; and ſo he hath been contemporary in part with Jeremiah, and among the laſt who prophefied before the captivity. His ſcope in a great part is, to confirme and enlarge that ſad ſentence, 2 Kings 23.26. whereby, if it were poſſible, ſome might be yet excited to repentance; and (however) the impenitent might be rendred yet more inexcuſable; And therefore having to do with an obdured people, who were neither bettered by Jeremiahs doctrine, nor by Joſiahs example and endeavours; he begins with a denunciation of Gods ſore-judgements, which were to come upon them for their ſins, Chap. 2. exhorting them to repentance, conſidering the judgements that were to be inflicted on the Nations round about them, Chap. 2. And having given them up as incorrigible, he makes ample promiſes concerning his Church under the Goſpel, for the comfort of any remnant who feared God, Chap. 3.
CHAP. I.
IN this Chapter, (after the Inſcription of the Prophecy, v. 1. we have a denunciation of the general deſolation that was to come upon the land, v. 2.3. becauſe of the groſs iniquities that abounded among them, v. 4.5, 6. And to preſſe this ſentence yet more home, he ſets before them. 1. The propinquity of that bloody day, v. 7. wherein he would puniſh the diſſolute Court, v. 8. and the inſtruments of oppreſſion, v. 9: and would render up the City to the Chaldeans, v. 10. who ſhould make their rich men and Merchants to howle, v. 11, and ſpoile Epicures of their wealth, v. 12, 13. 2. He ſets that ſad approaching day yet before them in its terribleneſſe, making the ſtouteſt to cry, v. 14. the wrath of God bringing men in diſtreſſe without any comfort, v. 15. affrighting them with the alarms and aſſaults of their enemies, v. 16. leaving them void of counſel in their greateſt calamities, v. 17. and deſtitute of all reliefe wherein they truſted; to be ſuddenly conſumed. v. 18.
Ver. 1.
THe word of the Lord which came to Zephaniah, the ſonne of Cuſhi, the ſonne of Gedaliah, the ſonne of Amariah, the ſonne of Hizkiah, in the dayes of Ioſiah, the ſon of Amon, King of Iudah.
The Inſcription holds forth. 1. The meſſenger employed in this ſervice, who is deſcribed from divers of his Progenitors, who were either Prophets themſelves, or men of note in their time; for ſo is generally conceived, when the Progenitors of the Prophets are recorded. 2. His commiſſion from God, and the authority of his doctrine, which he deviſed not of his own head nor learned by ordinary meanes, but received it by immediate inſpiration. And, 3. The time when he was employed. Whence learn, 1. Though the perſons of men adde nothing to a divine meſſage, but God can employ the meaneſt, and make them honourable by employing them; yet ſometime it pleaſeth him to make choice of men of eminency, to clear that it is the honour of the greateſt to be his Ambaſſadours to his people, & yet further to make them inexcuſable who contemn his meſſage for the meanneſſe of the meſſenger; therefore he employeth this Prophet, Zephaniah the ſonne of Cuſhi, the ſonne of Gedaliah, &c. whoſe Parents in many generations had been of eminent note amongſt that people, and conſequently himſelf famous for deſcent and pedigree. 2. People through long obduration in ſin, may come to that height, as no endeavours of pious rulers will bring them to repentance, whereby they might prevent ſad threatnings & judgments; for, this word of ſad denunciations is ſent in the dayes of Joſiah, a pious King and zealous reformer, but the ſon of Amon, who by his corrupt wayes, following his father Manaſſeh, had made that people incorrigible. 3. In a time of general and continued defection, the Lords long-ſuffering is ſo great, as to multiply meſſengers and warnings before he ſtrike, that ſo men may be reclaimed, or made inexcuſable; for this end was the Prophet ſent out with many others about the time of the approaching captivity, See 2 Chro. 26.15, 16.4, As the divine authority of God is alwayes to be ſtudied, and ſeen in meſſages in the mouth of his ſervants; ſo eſpecially when the Word ſpeaks ſad things, it is good to ſee God our party, and how little cauſe we have to fix on meſſengers or their humours as the cauſe of ſuch unpleaſing doctrine, therefore, when the Prophet brings out this meſſage, it is avowed and held out to be the Word of the Lord which came unto Zephaniah.
Ver. 2.
I will utterly conſume all things from off the land, ſaith the Lord.
3.
I will conſume man and beaſt: I will conſume the fowles of the Heaven, and the fiſhes of the Sea, and the ſtumbling blocks with the wicked; and I will cut off man from off the land, ſaith the Lord.
The Lord begins here as with a cloſed proceſſe, that needs no more but to pronounce the ſentence: and therefore, this people having been abundantly warned and convinced by former Prophets, he threatens them with a general deſolation of the land, by the deſtruction and taking away of all things in it, not only of men who had ſinned, but of the creatures which they had abuſed to ſatisfie their luſts, inſomuch as the beaſts ſhould be cut off and deſtroyed; yea, the very fowles ſhould be driven away, and the fiſh exhauſted from their ponds, lakes, or rivers, as it is uſual in countries infeſted with wars. By which judgment the Lord threatens to make ſhort work with the ſinner, & his abuſed riches, or his Idolatry, which no reformation could purge from him. Doct. 1. The Lords ſpirit will not alwayes ſtrive with his ſinful people, but will at laſt give out his ſentence, according to their ways; ſo much doth this abrupt falling on threatning, without any previous dealing, import. 2. A publike reformation, never ſo piouſly intended, and zealouſly proſecuted by Rulers, after much defection, will be ſo far from keeping off wrath, when the people are not cordial and thorough in the reformation; as by the contrary, it may ripen a people faſter for a ſtroak; for, though Joſiah was a pious and approved reformer; yet conſidering that the people did but diſſemble in the matter, and dally with God, as is marked, Jer. 3.6, 10. and appeared ſuddenly upon Joſiahs death, in that in three moneths they went all wrong with the ſucceeding King, 2 Kings 23.31, 32. therefore the Lord gives them up as deſperate; and begins, I will utterly conſume all things, &c. 3. When men will not read the greatneſſe and dreadfulneſſe of divine diſpleaſure againſt them, from the greatneſſe of their ſin, or from the threatnings of the Word, it is righteous with God to write it in legible characters of extreame deſolation, as here he threatens to do to this incorrigible people, by utterly conſuming all things from off the land, man and beaſt, &c. 4. Sinful man is a great burden to the Creation, in his abuſing of the creatures to fight againſt God with them, and provoking God againſt them, not for any fault of their own, but that he may puniſh man, for whoſe uſe they were created, by ſmiting them; for, Judahs ſins make all things be utterly conſumed from off the land, and bring ſtroaks on beaſts, fowles of the heaven, and fiſhes of the ſea, where by the ſea, we may underſtand any gathering of waters, in ponds, rivers, or lakes; for, in Scripture the very Laver in the Temple is called A Sea, becauſe it conteined much water, 1 Kings 7.23. ſo alſo the lake of Generazeth and Tiberius, Matth. 8.24.27. John 6.1. See for this doctrine, Jer. 4.25, and 12.4. Hoſ. 4.3. 5. As wicked mens proſperity proveth the neck break of their ſouls, by their abuſing of it, and hardening themſelves in ſin thereby; and as Idolatry will certainty end in the eternal ruine of the impenitent Idolater: ſo theſe ſins are oft-times ſo rooted in the heart and eſtimation of ſinners, that there is no ceaſing to ſin that way, till the ſinner ceaſe to be; and in this caſe, the Lord will not ſpare, ſeeing there is no remedy; ſo here, after that reformation had eſſayed them in vain, either as to removing their Idols from them, or making them to ceaſe from abuſing the creatures to ſin, (in which caſe they are ſtumbling blocks, as well as Idols) God threatens to cut off the ſtumbling blocks with the wicked, and ſo put an end to their ſin by deſtroying themſelves. 6. In a time of general calamity on all the creatures, man is bound to look upon himſelfe as the chiefe and only Delinquent, and to ſee the controverſie purſuing him; therefore is he twice pointed at here; I will conſume man and beaſt; and again, I will cut off man from off the land, ſaith the Lord.
Verſ. 4.
I will alſo ſtretch out mine hand upon Iudah, and upon all the Inhabitants of Ieruſalem, and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the Prieſts.
5.
And them that worſhip the hoſte of heaven upon the houſe tops, and them that worſhip, and that ſwear by the Lord, and that ſwear by Malezham.
6.
And them that are turned back from the Lord, and thoſe that have not ſought the Lord, nor enquired for him.
The Lord proceeds to declare more particularly upon whom this deſolation was to come, to wit, upon Judah, which was the head of thoſe that were left after the captivity of the ten tribes, & particularly upon the chief City Jeruſalem; and he cleareth up the cauſes of this ſentence, by pointing at the particular ſorts of ſinners whom he would cut off. Theſe he inſtanceth in ſeveral kinds, eſpecially againſt the firſt Table of the Law, As, 1. Groſſe Idolaters of all ſorts: as theſe, who notwithſtanding Ioſiahs reformation, ſtill held up ſome remnant of Baals worſhip (which was an Idol of the Zidonians, the worſhip whereof was of old followed by Iſrael in the dayes of the Judges, & after that was brought into Iſrael by Jezebel, 1 Kings 16.31. and from thence it came into Judah.) Theſe the Lord threatens to cut off, together with the Miniſters of Baal, both Chemarims, (who are mentioned alſo, 2 Kings 23.5, Hoſ. 10.5. in the original; and ſeem to have been ſome inferour order of artenders on the Idol, much reſembling Monks in Popery,) and Prieſts of a ſuperiour order. As alſo he threatens to cut off another ſort of Idolaters, who imagining a Deity in the ſtars and planets, becauſe of their ſplendor or influences, did worſhip them on the tops of their houſes, (which were flat in thoſe countries,) as intending to do them homage in their own view, 1. Such as halted betwixt God & Idols, who made a profeſſion of worſhipping the true God, (a part of whoſe worſhip is ſwearing by his name,) or having ſworn obedience to God in that Covenant renewed by Joſiah, yet did mixe his worſhip with the ſervice of Idols, & particularly of Malcham, or Molech, the Idol of the Ammonites, 1 Kings 11.7. 3. Apoſtates who after their vowes and Covenant, and begun reformation, had fallen back from God to Idols. 4. Atheiſts, who had no reſpect to God nor his worſhip, whether they followed Idols or not. Doct. 1. No former ſtroak inflicted upon the Church, and no priviledge will exempt impenitent ſinners, but if they goe on in their way, the laſt ſtroak will be ſoreſt; for, though Judah was not only left of all the children of Iſrael, and Jeruſalem had God dwelling in the midſt of her, yet the Lord will plague Judah, and all the Inhabitants of Jeruſalem, and that not in an ordinary way, but will ſtreth out his hand upon them, which imports a ſtroak beyond ordinary, Exod. 3.20. and 7.5. Deut. 4, 34. even that which is mentioned here, v. 2, 3. 2. When the Lord plagueth a land, the controverſie muſt be of his diſcovering, leaſt we miſcarry in taking it up; therefore when the Lord threatens to ſtrike, he alſo cleareth wherefore it is. 3. Albeit common calamities comes indifferently upon all, & albeit the godly who ſtudy to keep their garments, ought to be ſenſible in ſuch a time, and to renew their peace with God; yet it is ground of comfort to them, that the ſtroak is not principally for their cauſe, nor the wrath purſuing them; therefore the Lord enumerates the groſſe ſinners, who are his party, that the godly (whatever their lot were) might ſee their names out of that roll. 4. Mens hearts are naturally ſo beſotted & addicted to Idolatry, as it is hard to get a thorough reformation of it, where once it hath place: and God is ſo jealous of his glory, as for the leaſt tranſgreſſion of this kinde, he may juſtly deſtroy a land; for here, after Joſiahs reformation, there is the remnant of Baal, Chemarims and Prieſts, and they who worſhip the hoſt of heaven, for which he will conſume all things that he may cut them off. 5. It is too uſual for men, that when they ſee any excellency in the creatures, or finde any advantage by them, their hearts doat on them, and are drawn from God by them; for, upon theſe grounds did they worſhip the hoſte of heaven upon the houſe tops, and many do yet doat on ſome creature or other, though that groſſe Idolatry be removed. 6. The Lord cannot endure any halting in his matters, or any mixing of true Religion and his worſhip, with creature worſhip or Idolatry, but will make that a ground of controverſie againſt a land, as well as for groſſer Idolatry; for, they that worſhip, and that ſwear by the Lord, and that ſwear by Malcham, are here put in the roll to be cut off, with the remnant of Baal, and them that worſhip the hoſt of heaven. 7. Oathes are a part of divine worſhip, wherein is aſcribed unto God the glory of Omniſcience, and of power to avenge falſe ſwearers, and he is called upon for that effect, & therefore are not lightly to be uſed, nor to confirme a falſhood, nor is this glory to be given to any creature to ſwear by them; for, ſwearing by the Lord, is ſubjoyned to worſhipping him, as a chief part of it. 8. Apoſtaſie from profeſſions and engagements is a land-deſtroying ſin, and a great aggravation of ſin, whatſoever it be that the decliner turnes to; for, ſo theſe words alſo may be read; They ſwear to the Lord, to wit, in renewing the Covenant, and yet ſwear by Malcham; and clearly, v. 6. they that are turned backe from the Lord, are put in the roll to be cut off. 9. As it is uſual in times of reformation, where diverſity of wayes of Religion are juſtling out one another, that there ariſe a generation of Atheiſts, who care not for God or any Religion at all; ſo ſuch are abominable, and in a day of vengeance will be ranked with the groſſeſt corrupters, as here: Thoſe that have not ſought the Lord, nor enquired for him, bringing upon the reer of them whom God will cut off.
Ver. 7.
Hold thy peace at the preſence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a ſacrifice, he hath bid his gueſts.
To make the preceeding doctrine take the deeper impreſſion the Prophet to, v. 14. reſumeth the threatning, and holds out the judgement as neer at hand, to come on both Court & chief City: and withal cleareth up yet more cauſes of his ſentence, eſpecially in ſins againſt the ſecond Table. In this verſe he threatens, that all their oppoſition to the Prophets doctrine, by defending and excuſing their ſins, and rejecting of threatnings, ſhould be compeſeed by the approaching judgement, when the Lord ſhould make another manner of ſacrifice then they dreamed of, wherein themſelves ſhould be the ſacrifice, the Chaldeans as Prieſts to cut them off and ſlay them; and as they invited friends in their ſacrifices of thankſgiving to a feaſt, and the Prieſts got a portion; ſo the Lord would bring the Chaldeans to take the ſpoil, and the beaſts and fowles to feed on their carcaſſes; as Ezek. 39.17. Rev. 19.17. Doctr. 1. The greatneſſe of Gods wrath againſt ſinne, is not ſoon ſeen, nor eaſily laid to heart by them who are moſt concerned; therefore, the Lord findes it neceſſary to inculcate his ſentence over & over again unto them. 2 Howſoever men going on in ſin, without controll, readily have low thoughts of God, yet in due time he will manifeſt himſelf to be God, upon them; and as ſinners take their time of it, for walking after the imagination of their own hearts: ſo God will take his time for putting things in order: therefore is the day of vengeance called the day of the Lord, wherein he will appear to be the Lord Jehovah. 3. As ſin, never ſo long forborn, and yet continued in, will at laſt bring judgment neer; ſo eſpecially ſin after reformation, ripens faſt for ſpeedy judgment: for, after Joſiah had laboured in vain among them, then the day of the Lord is at hand. 4. As it becomes all to tremble and adore the juſtice of God in his ſtroakes; ſo however impenitent ſinners be both proud and ſtout-hearted when the Word threatens; yet the majeſty and ſeverity of God in puniſhing, will daſh and confound them, and put them from all their boaſting, and ſtrike them mute; then will this be obeyed; Hold thy peace at the preſence of the Lord God. 5. Such as tread under foot, or deſpiſe the blood of the Covenant, and thoſe ordinances which hold it out unto us, and are appointed as meanes of our partaking thereof, it is righteous with God to be prodigal of their blood, and deal with them as they have entertained it; for, in recompence of their ſleighting and prophaning of ſacrifices, which were types to point out, and lead them to the blood of Chriſt; The Lord hath prepared a ſacrifice, he hath bid his gueſts.
Ver. 8.
And it ſhall come to paſs in the day of the Lords ſacrifice, that I will puniſh the Princes, and the Kings children, and all ſuch as are clothed with ſtrange apparel.
He threatens that in this bloody approaching day, he will take order with the prophane Court; with the Grandees royal family and Courtiers, who abounded in prodigality, as was accompliſhed, 2 Kings 25, 17, 18, 19, 20, 21, Jer. 39.6. Doct. 1. When the Lord commeth to plead a controverſie with a land for ſin, as great men are found ordinarily chief in the provocation, abuſing their power, and being effectual by their example to draw others to ſin; ſo the Lord will not ſpare ſuch, but reckon with them among the firſt: for, in that day of the Lords ſacrifice, I will puniſh the Princes and the Kings children, ſaith the Lord. 2. When men of what rank or quality ſoever, give themſelves over to prodigality, and hunting of faſhions in apparel, as ſtudying to make that their glory, which was given at firſt for a badge of ſin: the Lord may juſtly reckon that among the grounds of his controverſie againſt a land, and puniſh becauſe of it; for, the Lord will puniſh the Princes, and the Kings children, and all that are clothed with ſtrange apparel. See Iſai. 3. from v. 16. to the end.
Ver. 9.
In the ſame day alſo will I puniſh all thoſe that leap on the threſhold, which fill their maſters honſes with violence and deceit.
The Lord threatens in that day to puniſh another ſin of the Court, and flowing from it, to wit, their oppreſſing of the poor by their agents and ſervants, who with great inſolency invaded the houſes of other, as if no door ſhould be ſhut againſt them; and came back rejoycing into their maſters houſes, to furniſh them with the goods they had purchaſed by fraud and violence Doctr. 1. As luxury, ſuperfluity, and prodigality ordinarily exhauſtoth mens eſtates, and driveth them to evil ſhifts, to uphold what they account their greatneſſe; and as great men, and thoſe employed by them, think that their will ſhould be a law, and that they may take what they pleaſe without controll; ſo the Lord will in due time appeare an avenger of all ſuch exorbitancies; for they who are clothed with ſtrange apparrel, ver. 8. and their agents boldly leap on the threſhold of thoſe whom they oppreſſe; and the Lord threatens, in the ſame day to puniſh all theſe, &c. 2. As wicked inferiour officers do prove a Court to be corrupt, Prov. 29.12. ſo the Lord in a day of anger, will not only reckon with the authors of oppreſſion, but with all the inſolent Miniſters and Inſtruments thereof; In the ſame day will I puniſh all thoſe that leap on the threſhold, which fill their maſters houſes, &c.
Ver. 10.
And it ſhall come to paſs in that day, ſaith the Lord, that there ſhall be the noiſe of a cry, from the fiſh-gate; and an howling from the ſecond, and a great craſhing from the hills.
From the Court & great ones, he cometh to threaten the chief City, that it ſhould be taken by the Chaldeans, ſo that from all parts of the City where the enemies entered, (as the fiſh gate in the City of David, toward the weſt; & the ſecond gate, at which alſo the Chaldeans entered, Jer. 39.3.) there ſhould be a terrible noiſe of enemies aſſailing, and killing all they met with, & of the Inhabitants howling; all which ſhould make a great echo to reſound from the hilly places of the City. Doct. 1. High walls and ſenced Cities, are no ſhelter to hold out divine vengeance purſuing impenitent ſinners; but will prove as a pound or priſon, wherein they ſhall be ſurrounded with judgments; for here the Chaldeans fall upon them in their City, on all quarters; A noiſe from the fiſh-gate, howling from the ſecond, &c. 2. As the tumults of war are very dreadful, when they meet with a guilty conſcience, ſo neglect of repentance will in due time reſolve in dreadful and woful wailings under the heavy hand of God; for, here they are threatned with it as a dreadful judgement, and fruit of their ſin, that there ſhould be a cry, an howling, and great craſhing, by reaſon of the noiſe of aſſailing enemies and purſued ſinners.
Ver. 11.
Howle ye Inhabitants of Makteſh, for all the Merchant people are cut down: all they that beare ſilver are cut off.
He yet threatens further the Inhabitants of a particular part of the City, to wit, thoſe who dwelt in the hollow valleys of the City, betwixt the hills, whereon much of it ſtood; which places did reſemble a Mortar, as the word ſignifieth; here the merchants, and men abounding in money, by reaſon of trade, dwelt: who are threatned, that they ſhall be made to howle and be cut off: this place of the City ſeemeth to be the ſame with that, Neh. 3.32. Doct. 1. When God purſueth a controverſie, it is folly for any in any place to dream of ſafety; for, the Inhabitants of Makteſh, the ſecureſt, and inmoſt part of the City are threatned with howling and cutting downe, as well as thoſe at the gates. 2. As former abundance of proſperity will make judgements more bitter; ſo unlawful courſes, whereby men inhaunce and heap up riches, will draw on the bitter judgment; therefore the Lord not only threatens particularly, that merchants, and all they that bear ſilver ſhould howle, as being a fore ſtroak to ſuch; but the word merchant, being in the Original a Cananite, imports that this judgement came upon them, becauſe they had dealt rather like Cananites then Jewes in gathering their riches.
Ver. 12.
And it ſhall come to paſs at that time, that I will ſearch Jeruſalem with candles, and puniſh the men that are ſettled on their lees, that ſay in their heart, The LORD will not do good, neither will be do evil.
Ver. 13.
Therefore their goods ſhall become a booty, and their houſes a deſolation: they ſhall alſo build houſes, but not inhabit them, and they ſhall plant vineyars, but not drink the wine thereof.
The Lord threatens yet further in this taking of the City, to take order with all Atheiſts and Epicures, who abounding in wealth, lay ſecure and at eaſe, (like wine on its dregs when its not removed) in their heart denying Gods providence, or that he took any care of things beneath, to reward good or puniſh evil; and therefore neither loved nor believed his promiſes that they might walk in his way, nor feared his juſtice, ſo as to abandon ſin. Concerning theſe the Lord threatens, that as a man ſearcheth for what is hid or loſt with a candle: ſo he would narrowly ſearch out their ſins, & themſelves to puniſh them for their ſins, ſo as none ſhould eſcape; and their goods, to give them for a ſpoil, whereby their houſes ſhould become deſolate, and they ſhould be diſappointed for all their expectations from their enjoyments, according to his ſentence pronounced of old in his law, Deut. 28.30, 39. Doct. 1. Eaſe and proſperity ſlayeth the fool, and breeds ſuch diſtempers of ſecurity, and ſetling on the earth, as juſtly provokes God to ſmite: for, God will puniſh the men that are ſetled on their lees. 2. Proſperity and want of exerciſe, by viciſſitudes of diſpenſations, its a great feeder of Atheiſme, and an enemy to the obſervation and making uſe of divine providence; and this again doth embolden and harden men yet more in their ſecure and wicked courſes; for, the men that are ſetled on their lees, are alſo the men that ſay in their heart, The Lord will not do good, neither will he doe evil; which is both the effect of their ſecure condition, and a ground they lay down forſetling themſelves yet more in it. 3. Secure Atheiſts and contemners of God and his providence may expect that God will refute them in a language which they will underſtand, and make them know his providence upon their own experience, by effects which they ſhall not get avoided; for, the Lord will prove his Omniſcience, and care of things below by ſearching Jeruſalem as with candles, that they may not eſſcape him, and his effectual providence by puniſhing them, making their goods become a booty, and their houſes a deſolation. 4. When the Lord ſtrips a ſinful perſon or people of any mercies which they enjoyed, they will finde upon narrow ſearch, that their enjoyment thereof hath been a ſnare to them to draw them to ſin, and they ſhall read this in the ſtroak; for, Therefore, (that is becauſe theſe things had emboldened them to ſettle on their lees, & deny a providence, therefore,) their goods ſhall become a booty, &c. 5. As the Lord will prove the infallible verity of his threatnings, however contemned, upon ſuch as dare run that hazard; ſo the holy juſtice of God is to be adored, in diſappointing men of any happineſſe or contentment they expected in theſe things for which they hazzard their ſouls, and ſo rendring them twice loſers, who will not ſerve him; for, here an old ſentence of the law was to be executed, wherein this juſt procedure ſhines; They ſhall alſo build houſes, but not inhabit them, &c.
Ver. 14.
The great day of the LORD is neere, it is neere, and haſteth greatly, even the voice of the day of the LORD; the mighty man ſhall cry there bitterly.
The Lord having hitherto denounced his judgments to be neer, and declared the cauſes of them; now, to the end all theſe threatnings, and the ſins procuring them may have weight, and ſinners may yet (if poſſible) be rouzed up, and put from all their ſubterſuges; he holds out this approaching day of Vengeance in its terribleneſſe, which he clears from ſeveral inſtances: whereof the firſt is, that the moſt couragious, (much more the feeble) amongſt them ſhould be affrighted by it, and be made to cry and weep bitterly. Doct. 1. Though ſecure ſinners contemne all oppoſition from men, and do put the evil day far off, and think nothing of vengeance, when it is looked on at a diſtance, yet God is a terrible party againſt ſuch, and can bring evil on a ſudden, and when it is imminent, it will be ſad and dreadful; for, it is the day of the Lord, that they ſhould not eye weak Prophets, or the Chaldeans only: and it is neer, and haſte… greatly, the ſound or voice of its approaching being in their eares that they may not dream of it as afar off; and being neer, it is terrible, and the great day of the Lord. 2. Natural courage and magnanimity, however it may promiſe much; yea, and ſuffain many infirmities: yet it will not bear out, but ſaint, when God purſueth a controverſie for ſin; for, the mighty man ſhall cry there bitterly.
Ver. 15.
That day is a day of wrath, a day of trouble and diſtreſs, a day of waſteneſs and deſolation, a day of darkneſs and gl…omineſs, a day of clouds and thick darkneſſe,
A ſecond inſtance of terribleneſſe is, that in this day the wrath of an angry God ſhould be made manifeſt, by diſtreſſe and trouble on men, and waſting and deſolation on cities and countreys, and that all thoſe calamities ſhould he without any light of comfort; the clouds of their ſin, and of Gods judgement rendering all things black, and diſmal-like Doct. 1. As the Lord may juſtly for ſin teſtifie wrath againſt a viſible Church, and fatherly diſpleaſure againſt his own in it; ſo that will make a judgement terrible, when his anger is ſeen and felt in it; for, that is an inſtance of the terrour of that day, that it ſhall be a day of wrath. 2. Though God teſtifie his diſpleaſure againſt ſin many wayes, yet ſuch is the ſtupidity of men, that his anger is little ſeen or laid to heart, till it appear in ſad calamities; therefore is that day called a day of wrath, 3. In a time when God is purſuing a land for ſin, none are to expect caſe, but in ſome meaſure or other to be put to it, and to taſte of calamities; for, that day will be a day of trouble and diſtreſſe, a day of waſteneſſe and deſolation to perſons and places. 4. As judgements inflicted for ſin, or ſin and wrath for ſin meeting together, will make a black repreſentation of affaires, will hold out the judgement in its ſaddeſt colours, and diſcover many clouds betwixt the ſinner and Gods countenance, ſo it is the capeſtone of a calamity, when ſpiritual comfort, or ſome favour from God is denyed, or hid under it; when he ſmites and hides himſelf, it ſpeaks wrath indeed; for, this makes the day terrible, that when all this is on, it is withal, a day of darkneſſe and gloomineſſe, a day of clouds and thick darkneſſe.
Ver. 16.
A day of the trumpet and alarum againſt the fenced cities, and againſt the high towers.
A third inſtance; that wrath purſuing them for ſin, ſhould make the alarme given, to ſtir up ſouldiers againſt them, terrible and make their enemies ſucceſſefull againſt their moſt fortified places. Whence learn, As the alarmes and calamities of War, cannot but be affrightful and ſad to the moſt godly, Jer. 4.19. So it is a great addition to its terrour, when guilt makes men read Gods wrath in it, eſpecially when wrath from the Lord lets it not prove a falſe alarme, but makes the enemy ſo ſucceſſeful, as nothing ſtands in his way, nor can purſued ſinners finde any place of ſafety or ſhelter; for, being a day of wrath, ver. 15. this adds to the terrour, that it is a day of the trumpet and alarm againſt the fenced cities and high towers.
Ver. 17.
And I will bring diſtreſs upon men that they ſhall walke like blinde men, becauſe they have ſinned againſt the LORD, and their blood, ſhall be poured out as duſt, and their fleſh as the dung.
A fourth and fifth inſtance is, that the diſtreſſe ſhall be ſo great, becauſe of ſin, as to leave them deſtitute of all counſel, not knowing what to do, more then blind men know whether to walk; and that they ſhall be cut off with the ſword, & their blood poured out in as great abundance, & with as little regard as the duſt they tread upon, and their carcaſſes left like dung on the ground. Doct. 1. As it is a dreadful condition in a day of ſtrait to be void of light to direct men what to do; ſo howſoever finful men truſt much to their own policy in a calm day, yet a day of wrath will overturn all their deſigns, & leave them deſtitnte of counſel; for, I will bring diſtreſſe upon men, that they ſhall walke like blinde men. 2. When judgements are accompanied with darkneſs and perplexity, Gods hand is to be eminently ſeen in that ſtroak, and he is to be juſtified by our reading the bitter fruit of ſinne in it; for, ſaith the Lord, I will bring diſtreſſe, that they ſhall walke like blinde men, and that becauſe they have ſinned againſt the Lord. 3. It is juſt with God, when he hath purſued ſinners with judgements in this life, to cut them off alſo in their iniquity, and ſend them out of the world, to receive their full reward: yea, and to teſtifie his diſpleaſure on their very dead bodies; for ſo it is threatned, their blood ſhall be poured out as duſt, and their fleſh as dung. 4. The gredineſſe and cerribleneſſe of divine wrath againſt ſin, may be read in the meaſure of a calamity, in the ignominy of a ſtroak, and in Gods not owning, nor evidencing that he pitties in affliction; for all theſe are in this ſtroak to be matter of terrour to them, their blood ſhall be poured out as duſt, and their fleſh as dung.
Ver. 18.
Neither their ſilver nor their gold ſhall be able to deliver them in the day of the LORDS wrath, but the whole land ſhall be devoured by the fire of his jealouſie: for he ſhall make even a ſpeedy riddance of all them that dwell in the land.
The terribleneſſe of this day doth appear further in this, that all helps ſhall prove vain, and their riches wherein they truſted or whereby they might think to ranſome their lives, ſhould not be able to deliver them from wrath, nor hinder the Lord, in his kindled jealou…e, to make ſhort work in waſting the land, and conſuming the Inhabitants. Doct. 1. Many are the falſe confidences, whereby men think to ſecure themſelves againſt a day of vengeance, which it is no eaſie work to refine, that wrath may be ſeen in its terribleneſſe; for, after all their imaginations that this evil day was far off, that it ſhould be light, that their fenced Cities would ſhelter them, &c. which have been declared uſeleſſe in the former purpoſe, there remaineth yet their riches to be declared vaine. 2. The wrath of God purſuing ſin, is ſo dreadful, as no riches or treaſures wherein men truſt, can ward off the ſtroak, nor any thing elſe, ſave the blood of Chriſt fled unto by the ſelfe-condemned ſinner; for neither their ſilver nor their gold ſhall be able to deliver them in the day of the Lords wrath. See Prov. 11.4. Ezek. 7.19. 3. When Gods love toward his people is provoked unto jealouſie, by their breach of mariage-duty, and embracing ſtrange lovers, it produceth moſt ſharp and violent judgements, and acts as a fire which ſpeedily conſumeth all before it, and with which no paction or treaty can be made; for, the whole land ſhall be devoured by the fire of his jealouſie: for he ſhall make even a ſpeedy riddance of all them that dwell in the Land.
CHAP. II.
THE Lord having thus threatned his ſinful people; comes now to exhort them to make right uſe thereof, by inviting the body of the land to repent, before the ſentence were executed, verſ. 1, 2. and the godly remnant, to ſeek God, and follow their duty, in hope of favour, when the evil day ſhould come, v. 3. and that theſe exhortations may be more effectual, he ſets before them the ſad judgements that were to come upon the Nations round about; ſuch as the Philiſtins, verſ. 4, 5, 6, 7. Moabites and Ammonites, verſ. 8.9.10.11. the Ethiopians, verſ. 12. and the Aſſyrians with their chiefe City, verſ. 13, 14, 15.
Verſ 1.
GAther your ſelves together, yea gather together, O Nation not deſired.
2.
Before the decree bring forth, before the day paſt as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORDS anger come upon you.
The ſum of the firſt exhortation, directed to the impenitent body of the Nation, is, that no wever they were not a people de…irous of their own good, nor worthy of any favour, yet the Lord would make offer of it; and therefore invites them to make a ſerious enquiry, and fanning of themſelves, and one of another; and that for this end they would gather and recollect themſelves, and meet together in ſolemne Aſſemblies for humiliation and repentance, and that they would do this timouſly; before he decreed vengeance (which in Gods long-ſuffering had been yet ſuſpended) break forth, and before a day of patience paſs over ſwiftly, as the chaff before the wind; or before the day come wherein they ſhould be as chaffe before the wind, and the decreed vengeance ſhould break forth in execution ſuddenly and eaſily; and wherein the great fierce anger from the Lord, ſhould inflict judgement without mercy: Doct. 1. When the Lord ſpeaks in hardeſt tearmes to his ſinfúl people, yet they are to read in it an invitation and allowance to come to him by repentance, and not that he is putting them away from any duty of that kinde; Therefore, though the Lord had uttered his ſentence as a concluded buſineſs, chap. 1. v. 2. yet here he ſheweth what uſe they ſhould make of it, in turnning to him by repentance. 2. Repentance is not acceptably endeavoured, where there is not a thorough and harrow ſearch & enquiry made into our own hearts and wayes, and an helping one of another, in our ſtations to perform that duty; that ſo our conſciences from clear conviction, may charge upon us thoſe ſins for which the Word threatens, and the ſinfulneſſe of them, and may ſtir up to turn unto the Lord; for ſo the words in the Original may be rendered, ſearch narrowly into your ſelves, and ſearch, (as men do after ſtubble ſcattered here and there, as the word is uſed, Exod. 5.12. or after what is loſt amongſt it) that is, ſearch, and ſearch again, & while ye are thus employed about your ſelve, ſtir up and help others to ſearch; for ſo the original conſtruction doth import. 3. For ſtirring up to this duty of ſearching, and making it effectual, it is neceſſary that every man recollect his wandring thoughts, whereby he hath ſnuffed up the winde at his pleaſure, and hunted after vanities; and that the communion of Saints be entertained, particularly in ſolemne and publick humiliations; for, ſo doth the Word ſignifie, according to the tranſlation, gather your ſelves together, yea, gather together. See Joel 2.15, 16. 4. As this duty of repentance and ſelf-ſearching is of great importance and concernment in all times, and caſes, and eſpecially when God declares himſelf to be angry; ſo it is a duty to the performance whereof there is need of much ſtirring up from the Lord; ſo much alſo doth the doubling of exhortations, gather, yea gather, import. 5. It is neceſſary for our humiliation, and for ſetting forth the freedome of Gods love, and how much he tendereth our wellfare; that we know our ſelves well, and what we are, to whom the Lord gives invitations, or makes gracious offers: for this end is it declared here, that the Lord invites to repentance a nation not affected with deſire, to wit, of turning to God, or of their own good; and not deſired, or worthy to be beloved of him: the Original word will import both. 6. It is a great addition unto, and aggravation of ſin, when it is general and overſpreads a land, either by general corruption, or by rulers their connivence at ſins of particular perſons, which brings guilt upon the whole land; or by private perſons, their not mourning for the abominations of the time, which involveth them in the guilt thereof: All which alſo may contribute to commend Gods kindneſs in following ſuch a crew, and to hold forth the neceſſity of repentance, when the diſeaſe is ſo deſperate; for this cauſe it is marked, that they were, a Nation not deſired, eſpecially by reaſon of overflowing ſin. 7. As the Lord in his long-ſuffering, doth not always execute vengeance immediately upon his purpoſing, or threatning ſo to do, but alloweth ſome time for bringing forth of that conceived birth (as the word in the original imports) ſo the Lords moſt abſolute threatnings do not ſeclude the penitent from hope, but rather invite to ſpeedy repentance; ſo are we taught here, gather your ſelves before the decree bring forth; as giving time to them to repent, and ground of hope if they ſhould ſo do; for however the Lords eternal purpoſes be unalterable, yet his threatnings (which are his pronounced decree, or ſentence according to the law) when moſt abſolutely pronounced, to exclude the exception of repentance, Jon. 3.4, 10. The Lord threatning ſo ſharply, that upon our perverting of him, he may not execute it; as, on the contrary, he promiſeth that he may fulfill. And when his threatnings do hold forth, even his irrevocable purpoſe to ſend outward land-judgements, notwithſtanding the repentance of any, as 2 Kings 23.26.27. yet repentance before it be executed, is to good purpoſe, for removing the penitent before the evil day come, as was done to Joſiah; for moderating it to him, if he be continued as Jeremiah, and the godly remnant found, Jer. 15.11. & for taking off wrath out of whatſoever they ſhal taſte of the cup. 8. It is an horrid iniquity to deſpiſe the patience and long-ſuffering of God, or to neglect the ſetting up of our furnace of examination, & ſelf-ſearching when he threatens, and will provoke him to ſet up his furnace of judgment ſo much the hotter, that it hath been long forborn; for, if they let the decree bring forth, and a day of patience blow over without repentance and fanning themſelves, he will make the day paſs, and drive them as chaff, and will ſend his fierce anger upon them. 9. None who do believe divine wrath, how forcible it is, and how weak themſelves are to reſiſt, but they do proclame their own madneſs, if they ſet not about repenrance when God threatens; Therefore it is thrice held out, what this day will be, that it ſhall paſs as chaff, that the fierce angers of the Lord, the day of the Lords anger ſhall come upon them, as ſufficient to move any who were not quite bereft of ſenſe, to gather together before the decree bring forth.
Ver. 3.
Seek ye the LORD all ye meeke of the earth, which have wrought his judgement, ſeeke righteouſneſſe, ſeek meekneſs: it may be ye ſhall be hid in the day of the LORDS anger.
There being little hope of the body of the land, that they would be repentance avert a day of anger; Therfore the Lord turns to the godly remnant in the land, who are humbled and made meek under the ſenſe of ſin, and Gods hand, and who have ſtudied to make conſcience of their duty enjoyned in the word; Theſe he exhorts to go on in ſeeking the Lords face and favour, and to grow in humility, in meekneſſe and in righteous walking, and in making uſe of the righteouſneſs of Chriſt, as being the certain way to be hid from wrath to come, & the only way giving any ground of hope to get ſafety in outward judgements, though he will not make them abſolutely ſure of it: for this ſort of ſpeech, ſee on Jon. 3.9. Doct. 1. In declining times the Lord hath a peculiar eye to the godly, and expects much from them; Therefore, leaving the wicked Nation, he turneth to them with exhortations and promiſes. 2. The truth and reality of grace will manifeſt it ſelfe in mens being of ſubdued, meek and humble ſpirits, ſtooping to the Word, abaſing themſelves, trembling under judgements, and tender towards others, and in their not giving way to diſcouragement from duty, however they be humble, but ſtirring up themſelves to ſeek God for himſelf, and adorning their profeſſion with righteous converſation, reſpecting Gods commands, whatever their own natural inclinations be; Thus are the Godly deſcribed here to be ſeekers of the Lord, the meek of the earth (or of the land) which have wrought his judgment, or obeyed his righteous ordinances enjoyned to them. 3. Though it be incident to the godly to fall into ſome decay in a time of general defection, and to be diſcouraged from their duty by the evil example of others; yet the truly godly ought to prove themſelves to be ſuch by their perſeverance, and needing and ſeeking more of what they already have, and of Chriſts righteouſneſſe to cover all; and eſpecially they ought to be on the growing hand, if they would beare out and finde favour in an evil time; therefore in ſuch a time is this exhortation given, ſeek ye the Lord, ſeek righteouſneſſe, ſeek meekneſſe, the repeating of the exhortation ſhewing the neceſſity of the thing exhorted to. 4. As it is the Lords great mercy toward ſuch as fear him, that he puts the remiſſion of their ſins and their eternal happineſſe out of all doubt; ſo alſo he is able, when he pleaſeth, in hardeſt dayes to give them proofes of love in temporal favours by taking them into his protection, and either delivering them from trouble, or moderating it; for, here there is no doubt made of the firſt, and even in the ſecond it is declared poſſible, it may be ye ſhall be hid. 5. The Lord ſeeth it fit to exerciſe his deareſt children with great uncertainties what their lot may be in common calamities, not that they ſhould doubt of his power, or good wil, but that they may be ſenſible of the difficulty of the thing it ſelf, and that in ſo great & overflowing calamities, the righteous ſhall ſcarcely be ſaved, that ſo i… may appear to be a ſingular favour when God doth it; that the godly having done their duty, may yet humble themſelvs before the Lord, as not meriting any ſuch thing as hiding; That they may be excited yet to more diligence, that they may learn to expect the free reward of piety, in temporal things, with much ſubmiſſion; and that, amidſt all improbabilities, and incertainties, the ſeeker of God may learne by faith to venture much on God, and abſolutely rely on his goodneſs and tenderneſſe, who will not withhold any good thing from his own, Pſ. 34.10. and 84, 11. For theſe cauſes it is, that this exhortation is ſeconded with ſo uncertain-like an encouragement, it may be ye ſhall be hid, &c. 6. Whatever uncertainty ſeekers of God may be put to, as to receiving of temporal favours; yet they ought to be fixed in this, That ſeeking of God is the ſhorteſt cut, and onelyonly way to ſpeed, even in theſe things; for, though they get but a may be, yet upon that they are exhorted to ſeek the Lord, as the only way to be ſure, and their getting but a may be, puts it out of all doubt, that they who turn aſide to crooked ways, may expect nothing of that kind. See 1 Pet. 4.18.
Verſ. 4.
For Gaza ſhall be forſaken, and Aſhkelon a deſolation; they ſhall drive out Aſhdod at the noon day, and Ekron ſhall be rooted up.
5.
Wo unto the inhabitants of the ſea coaſt: the Nation of the Cherethites the word of the Lord is againſt you, O Canaan the Land of the Philiſtines, I will even deſtroy thee, that there ſhall be no inhabitant.
6.
And the ſea coaſt ſhall be dwellings, and cottages for ſhepherds, and folds for flocks.
To make the preceding exhortation have the more effect, the Lord ſubjoynes a denunciation of ſad judgements to come upon the enemies of the Jews on all hands of them, intermixing ſome promiſes, that theſe ſtroaks ſhould tend to the advantage of truth and the Church. The firſt he begins at, are the Philiſtines on their weſt ſide; wherein he firſt threatens four of their great Cities, with being made ſolitary and deſolate, with being openly and violently ſtormed, and the inhabitants led into captivity, when it ſhould be impoſſible to travel for heat, and with total extirpation; which judgements are expreſſed in the firſt language, with fit alluſions to the names of the Cities, v. 4. and Gath the fifth principal City of the Philiſtines, is omitted in this ſentence, either becauſe it was then in poſſeſſion of the Jews, or becauſe it is comprehended under the reſt, as Amot 1.8. 2. He threatens the inhabitants of the country about, lying upon the ſea coaſts; who were either Cherethites (of whom ſee 1 Sam. 30.14. Ezek. 25.16. or Philiſtines properly ſo called, who deſcended of curſed Cham. Gen. 10.6, 13, 14. Theſe he threatens with his wo, & a purpoſe againſt them to lay them deſolate, ſo that their fertile and populous Country ſhould be turned into a place of paſture, and for flocks and herds to dwel in, v. 5, 6. The ground of this ſentence is inſinuated, in that they are called Canaan, that is, not only of his poſterity, but poſſeſſors of a part of the land of Canaan, which belonged to Iſrael, Joſh. 13.2, 3. And theſe judgements were inflicted on the Philiſtines, partly by Pharach, Jer. 47.1. Partly by the Babylonians, Jer. 47.2, 3, 4, 5. and partly by the Jewes the mſelves, after their return … and afterward by Alexander the Great, as hiſtories do record. Dect. 1. It is a profitable meanes for ſtirring up the viſible Church to repentance, and the godly to perſeverance, in an evil time, to conſider the hand of God upon nations about, and enemies to the Church, therefore are theſe threatnings brought in upon the back of the former exhortations; and ſubjoyned to them with the particle for, as pointing out his ſcope in the ſubſequent purpoſe to be for their ſtirring up; and we may conceive the dependance thus. 1. Judgments threatned or executed upon others, ought to ſtir up the wicked in the Church to repent; Gather your ſelves,—for Gaza ſhall be forſaken. 2. The godly may perceive Gods tender care of them in calamities, whereof they taſte when they look upon the full meaſure which he meets our to others: ſeekers of God will ſee themſelves hid in all their troubles, when they look on Gaza forſaken, Aſhkelon a deſolati…. 3. It is an encouragement to perſevere in godlineſſe, notwithſtanding any trouble, to conſider that God will recompence men for all the wrongs done to the godly, and will yet reſtore them and make all tend to their good. Seek the Lord, ſaith he, for Gaza ſhall be forſaken, &c. And ſo Moab, Ammon, and the reſt of them, when Judahs remnant ſhall be made up, as it is v. 7. D…ct. 2. Such as have been long injurers of the people of God, and in…eterate enemies to them, God can when he will meet with them; for theſe Philiſtines had long poſſeſſed a part of Ornaan, …nd as ſacred Hiſtories tell us, were vexers of the Church on all occaſions, and now the Lord threatens to pay them home. 3. The Lord can engage with his enemies in their full ſtrength, and by his ſtroak undo them, and put them to all diſadvantages; for when he engages with the Philiſtines in their flouriſhing condition of Cities and Countrey, he maketh them to be forſaken, and a deſolation drives them out, and rooteth them up, and deſtroyeth them, that there ſhall be no Inhabitants 4. When God is angry, no place can promiſe an exemption to themſelves from judnements, ſtrhug Cities, open Countries, and lurking holes in it, are all alike potent to his blow; for here he threatens their Cities; the Nation and the Land, or Countrey, 5. As there may be much wo intended, and purpoſed againſt them, who little apprehend it, till they be made to feel it in effects; ſo the Lords Word writing ſad things againſt a people, is the begluning of their wo, however for a time they may proſper notwithſtanding; for, Wo ſaith he to the Philiſtines now flouriſhing, the Word of the Lord is againſt you. It portendeth wo, that God hath ſuch a word or ſentence in his own purpoſe againſt them, but they were viſibly under wo when it was publiſhed. 6. Sin as it highly provokes God, and endeavoureth to trample under foot his glory, & waſteth fouls and conſciences: ſo when God comes to puniſh for it, it wili lay the moſt fertile & populous land deſolate and waſte: I will even deſtrey thee, that there ſhall be no Inhabitant, and the ſea-coaſt ſhall be dwellings, and cottages for ſhepheards, &c, 7: Places of great confluence and reſort, are ordinarily places of much ſin, which draweth down remarkable judgement; Therefore this countrey is twice threatned under the name of the ſea-coaſt, not only with relation to its fertility, but becauſe much repaire of many Nations treaſured up much ſin, as fuel to inſuing wrath.
Ver. 7.
And the coaſt ſhall be for the remnant of the houſe of Judah, they ſhall feed thereupon; in the houſes of Aſhkelon ſhall they lye down in the evening: for the Lord their God ſhall viſit them, and turne away their captivity.
This judgement is amplified irom an event, that ſhould follow upon i…, to wit, that the remnant of the Jewes, when the Lord, according to his Covenant ſhouln manifeſt his favour in returning their captivity, were to poſſeſſe the land of the Philiſinnes, as a part of their own inheritance, and as the Lords flock, they were to feed and dwell there ſecurely, even in the evening, when it is perillous fot flocks or perſons to be abroad in a waſted countrey. This was accompliſhed partly literally, when at the return of the Jewes from Babylon, they poſſeſſed theſe lands, as ſtories mention, beſide what may farther be done when the Lord ſaveth all Iſrael, and partly ſpiritually, when the inhabitants of theſe places were converted to the Church, and added to the Lords Iſrael by the Goſpel, as is marked, Act. 8.26. 40. where Azotus is the ſame with Aſhdod. Doct. 1. As Gods covenant with a people may ſtand firme notwithſtanding many afflictions; ſo that ſtanding Covenant will be forthcomming, for much tenderneſſe, and reſtitution in due time, to the afflicted confederates, when others ſhall periſh in their calamities; for the Lord ſpeaks ſtill to captive Judah in the Covenant-ſtile, the Lord their God; and when the Philiſtines are gone, he promiſeth to Judah, that the Lord their God will viſit them, and turne away their captivity. 2. Covenant-rights and promiſe-rights will not faile to appear in performance, though after long delayes and many diſappointments; for this ſea coaſt was Judah's by right, which though they were long kept out of, yet at laſt the coaſt ſhall be for the houſe of Judah: 3. The Lord hath reſerved choice mercies for his peoples loweſt eſtate, and will do that for them then, which they could not do for themſelves when they were in greateſt power; for the remnant of the houſe of Judah ſhall poſſeſſe the coaſt, which they could not doe when they were a flouriſhing kingdome; and when they are but a remnant, yet they feed thereupon, and lie down in the evening. 4. When the Lord doth afflict his Church, he doth not only reſtore her, but by ſome ſpecial advantage doth recompenſe her loſſe by trouble; This is held out to us, by the remnant of Judah, their getting the land of the Philiſtines with their own land, to make up their hard captivity. 5. In all the calamities wherewith the Lord afflicts the Nations, he hath a ſingular reſpect to the ſetting forth of his own glory, by bringing advantage to the Church and Goſpel by theſe judgements; ſo the Lord in deſtroying the Philiſtines hath an eye to the planting of Judah there, and to the ſpreading of the Goſpel in thoſe places.
Verſ. 8.
I have heard the reproach of Moah, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themſelves againſt their border.
The next that God deales with are the Moabites and Ammonites whom he conjoyneth in this threatning, as being both deſcended of Lot, and ſo alike near of kin to the Jews, and as running both one way againſt the Church, and being often confederate together for that end, Pſal. 83.5, 6, 7, &c. The ground of the Lords challenge againſt them, is, their proud contemning and reproaching of his people in the day of their affliction, and their boaſting to encroach upon the Churches border, and to poſſeſſe their land. Doct. 1. No relation will tie men who are wicked, to be friends to the Church and godly, but all of them, though never ſo near, wil run one way to be her enemies; ſo did Moah and the Children of Ammon, though both in kin to Juda. 2. Bitter reproaches and inſolent mocking of the afflicted Church, is a great addition to her trial, which God will take notice of, as a ſufficient ground of controverſie againſt the reproacher; ſo it is here taken notice of as Judahs trial from them, and Gods quarrel-againſt them. I have heard the reproach of Moab, and the revilings of the Children of Ammon, whereby …hey have reproached my people. 3. The Lords chaſtiſing of his people in anger for their ſins, doth not hinder his affection, to take notice of the wrongs done by wicked inſtruments, in due time to repay them; Nor do reproaches caſt upon the Lords people, diminiſh any whit his eſtimation of them, but rather increaſe the expreſſion of it; I have heard the reproach, ſaith the Lord; and notwithſtanding all that, yea, ſo much the more, they are my people. 4. Nor ſo much as wicked proud boaſting, and wicked enterpriſing, (far more wicked acting) againſt the Lords people, their land and rights, but it will in due time be reckoned for; for, it is put upon theſe enemies ſcore, that they magnified themſelves againſt the border, threatning to poſſeſſe it.
Ver. 9.
Therefore as I live, ſaith the LORD of hoſtes, the God of Iſrael, Surely Moab ſhall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and ſalt pits, and a perpetual deſolation; the reſidue of my people ſhall ſpoile them, and the remnant of my people ſhall poſseſs them.
10.
This ſhall they have for their pride, becauſe they have reproached and magnified themſelves againſt the people of the Lord of hoſtes.
Follows the judgement threatned for this ſin, and confirmed by an oath, that theſe enemies ſhould be made as Sodom and Gomorrah, not for the way of their deſtruction, but for Gods rooting them and their memory out, and laying their land utterly deſolate, (as a ſalted land, which makes it barren) to bear onelyonly weeds; and that for a long time, if not for ever as to them, though there be a promiſe of their reſtitution, eſpecially ſpiritual, Jer. 48.47. & 49.6. And whereas they encroached upon Judah, the Lord threatens to make Judah ſpoile and poſſeſſe their land, v. 9, which is to be underſtood as that promiſe, v. 7. is: and that they may know the cauſe of this ſtroak, the Lord repeats it againe, that all this ſhould come upon them for their proud inſolency againſt, and reproaching of his people, v. 10. Doct. 1. The Lord is in great earneſt, that he will meer with the Churches enemies, as having both power and reaſon ſo to do (he being the Churches Protector in Covenant with her) though it be little believed, either by the Church or his enemies, therefore he aſſures them of it by his oath, and takes unto himſelf titles of power and intereſt: As I live ſaith the Lord of Hoſts the God of Iſrael. 2. Though the Lord think is not fit to ſmite every ſinful Nation with immediate judgements from heaven, or to make their countreys utterly and for ever unuſeful, as Sodom and Gomorrah were; yet his diſpleaſure is no leſſe againſt the enemies of his people, then againſt thoſe he hath ſo ſmitten: and he will in due time evidence it by ſore deſolation, and of long continuance, being compared with the Churches lot; therefore is the Lords wrath on theſe Nations compared with that which he let forth on Sodom and Gomorrah: Surely Moab ſhall be as Sodom, and the Children of Ammon as Gomorrah, even the breeding of nettles and ſalt-pits, and a perpetual deſolation. 3. Though the Church may oft times be expoſed as a prey to her enemies, yet the day may come when the Church will be employed to do that to enemies, which they threatned to do to them, and in part attempted to do; for, whereas Moab and Ammon magnified themſelves againſt Iſraels border, v. 8. now the Lord threatens, that the reſidue of my people ſhall ſpoil them, and the remnant of my people ſhall poſſeſſe them. 4. In a time of judgements upon enemies, there will be need of frequent inculcating of Gods controverſie, if they would have a bleſſed uſe of ſtroaks in turning to God: and that ſo much the rather, as they will be ready to ſee many things before they ſee their injuries done to the Church, as a cauſe of their calamity; tharefore is this quarrel again repeated: This ſhall they have for their pride, &c. 5. Pride and inſolency will not miſſe a fall and ſtroak in due time, eſpecially when pride leads men to act ſin and wrong, not out of infirmity or ignorance, but with an high hand, and that againſt the Church; for, This ſhall they have for their pride, becauſe they have reproached, and magnified themſelves againſt the people of the Lord. 6. A chiefe cauſe of the Lords appearing for his reproached and wronged people is, that the wrongs done to them ſeem to reflect on him, as if he were not keeping Covenant with them, or not able to defend or redreſſe their wrongs; and therefore as he affects them even in troubles, ſo he will in due time by viſible acts ſet out his power for them, and his love to them; therefore this ſtroak is threatned, becauſe they were infolent againſt the people of the Lord of hoaſts; where both his power and his intereſt in Iſrael, are aſſerted as rubbed upon by them, and to be cleared in the judgement to come upon them.
Verſ. 11.
The LORD will be terrible unto them: for he will famiſh all the gods of the earth, and men ſhall worſhip him, every one from his place, even all the Iſles of the Heathen.
This ſtroak is farther illuſtrated from an effect: that when the Lord ſhall thus terribly plague enemies, and vindicate the wrongs done to his Church, he will conſume the idols of the Nations alſo, by blaſting their reputation that could not help their worſhippers, whereas God helps his people, and ſhal withdraw worſhip from them as uſeleſs things, (and ſo famiſh them of their food and oblations, and make them lean) whereby way ſhall be made for ſpreading of the knowledge of the true God, eſpecially in the dayes of the Goſpel, wherein without diſtinction of place, John 4.21, or of Nations, Acts 10.34, 35. all the remoteſt Nations lying beyond the ſea to Judea, and the Iflanders ſhall ſerve him; and yet more particularly, in the day of the ſaving of all Iſrael, which ſhall be life from the dead to the generality of the Gentiles, Rom. 11.15. the fame of Gods doing for them, inviting all Nations to renounce their idols and ſerve him. Doct. 1. God is a dreadfull Party for weak man to provok: and albeit he be oft times little regarded of the ſecure ſiuner, yet in a day of anger he will be found terrible; The Lord will be terrible unto them. 2. As idolatry is a great cauſe of Gods anger againſt a people provoking him to ſmite them, ſo people are ordinarily ſo addicted to idols, that they are undone before they ceaſe to eſteem of them: ſo much doth the conexion of theſe two import: The Lord will be terrible unto them, for he will famiſh all the gods of the earth; he will terribly deſtroy them, becauſe he hath a mind to bring down their Idols. 3. As it is a ſweet fruit of judgements, when they bring down Idols as well as lay other things waſte: ſo howſoever the Lord doth ſuffer idolatry for a time, yet at laſt, by judgments on idolaters, and by mercies toward his people, he will aboliſh idols, and exalt himſelf as the only true God, to be choſen and ſerved by the world; for, He will famiſh all the gods of the earth, and men ſhall worſhip him. 4. It is the priviledge of the new Teſtament and a part of the glory of Chriſts Kingdome, that the Lords worſhip is not confined to a Temple at Jeruſalem, nor to the Nation of Iſrael, and ſuch as became Proſelytes, and joyned to them; but that in every place, even from the remoteſt Iſles, all nations have acceſs to God through the Mediator; for, ſo is here fore-prophecied: Men ſhall worſhip him, every one from his place, even all the Iſles of the Heathen. 5. It is of great concernment to all the Churches of Chriſt, to mind much, and by their prayers to help forward and haſten the converſion of Iſrael, as tending to the advancement of the Goſpel among the Gentiles; for then this prophecy will get a new and farther accompliſhment, Rom. 11.15.
Verſ. 12.
Ye Ethiopians alſo, ye ſhall be ſlaine by my ſword.
The third denunciation is againſt the Ethiopians, who were either a Nation commonly called ſo, beyond Egypt, who had ſerved in armies employed againſt the Church, as theſe other Southern Nations were uſually employed abroad, Nahum. 3.9. Ezek 27.10. or rather a people in Arabia, deſcended alſo from Cuſh, and lying on the other ſide of the red ſea, over againſt Ethiopia commonly ſo called, who are the people uſually called Ethiopians in Scripture: theſe as they had been deſtroyed by Aſa, 2 Chron. 14.9, &c. and given into the hands of Sennacherib, as a ranſome for Judah, Iſa. 43, 3. with 2 Kings 19.9. ſo the Lord here threatens to cut them off by his ſword in the hand of Nebuchadnezzar; either in his conqueſt of Arabia, or when he ſubdued Egypt, and deſtroyed thoſe other Ethiopians, amongſt Egypts Aſſociates, as they were, Jer. 46.2. with 9. Doct. 1. Though the enemies of the Church were never ſo many on all hands, and never ſo ſar remote, yet Gods hand is enough for them all; for, here he undertakes againſt enemies on all quarters; and beſides the Philiſtines, Moab and Ammon, he threatens that the Ethiopians alſo (which ſoever of theſe Nations it be) ſhall be ſlain. 2. It is a ſpecial part of right reading of judgements, to ſee Gods hand in them, that his quarrel may be ſtudied, that his love to his people in avenging their quarrel may be ſeen, that his ſoveraign power and providence over al the world may be adored, and the ſmitten may know whither to flee for an iſſue; therefore it is added, Ye ſhall be ſlain by my ſword.
Verſ. 13.
And he will ſtretch out his hand againſt the North, and deſtroy Aſsyria, and will make Nineveh a deſolation, and dry like a wilderneſs.
Ver. 14.
And flocks ſhall lie down in the midſt of her: all the beaſts of the Nations; both the Cormorant and the Bittern ſhall lodge in the upper lintels of it: their voyce ſhall ſing in the windows: deſolation ſhall be in their threſholds: for he ſhall uncover the Cedar-work.
The laſt denunciation is againſt the Aſſyrians in the North, and the chief City of that Empire, which he threatens to make deſolate by his out-ſtrerched hand, and like a barren wildernes, to be an habitation for all kinde of beaſts, and monſtrous creatures of all ſorts, in ſtead of eminent Princes, and many people who frequented there; and that for this end, where there had been ſo many ſtately habitations, he would cauſe to pull down their roofs, and leave nothing but bare walls, fit for ſuch gueſts to huant in. Doct. 1. God in executing of judgements will not forget to reach greateſt enemies ſaddeſt ſtroaks: therefore the Lord ſets out Aſſyria and Ninevehs judgements, in ſo dreadful and ample a way, not only to give more ample encouragement to his people, whoſe faith might readily faint moſt in this particular: but to teſtifie the greatneſs of his diſpleaſure againſt them, for leading his Iſrael captive: He will ſtretch out his hand againſt the North, and deſtroy Aſſyria, and will make Nineveh a deſolation, and dry like a wilderneſs. 2. Howſoever God may ſeem to own a proſpering enemy againſt his people, and they may think ſo becauſe of their ſucceſle; yet God will in due time teſtifie the contrary, for, they boaſted of old, that they came not up without the Lord, 2 Kings 18, 25. therefore the Lord will ſtretch out his hand againſt the North, &c. 3. Albeit that ſmful wayes and oppreſſion may for a time raiſe up men to great power and glory, and make cities and countries to flowriſh, yet ere all be done, it will lay them as low; yea, make them more deſolate then is imaginable; ſo did Aſſyria and Nineveh feele; when flocks lay down in the midſt of her, all the beaſts of the Nations; when the Cormorant and Bittern did lodge in the upper lintels of it, &c, And no wonder, for theſe creatures were no more monſtrous in mens account, then the former inhabitants were in Gods ſight.
Verſ. 15.
This is the rejoycing City that dwelt careleſly, that ſaid in her heart, I am, and there is none beſide me: how is ſhe become a deſolation, a place for beaſts to lie down in every one that paſseth by her, ſhal hiſs and wag his hand.
The equity of this ſentence upon that City, is confirmed from the cauſes thereof; where not recounting her particular ſins, he takes notice of the reſult of all her ſins, and the common ſink into which they all ran; to wit, her ſecurity and inſolency, that being blinded with the ſplend or of her proſperity, ſhe deſpiſed all other Nations, and caſt off all fear of any change; becauſe of which it was righteous with God, by laying her ſo deſolate to make her an ignominious ſpectacle to all beholders. Doct. 1. It is not poſſible for wicked m…n to guide their proſperity and ſucceſſe in ill courſes well, but they will ſwell in pride thereby, and ſo provoke God yet more to anger againſt them: for, This is the rejoycing City that dwelt careleſly, that ſaid in her heart, I am, and there is none beſide me. 2. Look how much, wicked men proſpering in ſin, have been admired by others or have admired themſelves for their proſperity, divine indignation ſhall indue time make them as remarkable for ignominious calamity; for, How is the rejoycing City become a deſolation, a place for beaſts to lie down in, every one that paſſeth by her, ſhall hiſſe and wag his hand.
CHAP. III.
AFter theſe threatnings denounced againſt other nations, the Lord returns to ſpeak to the Church, & threatens Jeruſalem for the many iniquities done in her, v. 1, 2. particularly for the ſins of Rulers in State, v. 3. and of Church-guides, v. 4. and confirmeth the equity of this ſentence from Gods juſtice and their incorrigibleneſs, either by the Word, v, 5. or by the rod, v. 6, 7. And becauſe the godly could not but be affrighted by theſe threatnings, therefore he ſubjoyns many comforts to them, concerning the returning of their captivity, and the mercies of the Goſpel; exhorting them to wait on God, in expectation that he who puniſhed the Church, would appear and puniſh her enemies, v. 8. at which time he would propagate true Religion, and make Jews and Gentiles jointly ſerve him, v. 9. would gather his people from the remoteſt parts of the world, v. 10. would endue them with excellent qualifications, and give them ſafety, v. 11, 12, 13. and would furniſh them with ample matter of joy, v. 14, 15. and of ſerving God without fear, v. 16. conſidering his power and love, v. 17. and what he will do for recovering their broken and deſperate eſtate, v. 18.19. 20.
Verſ. 1.
WO to her that is filthy and polluted, to the oppreſſing City.
2.
She obeyed not the voice: ſhe received not correction: ſhe truſted not in the LORD: ſhe drew not neare to her God.
The Lord having by his Prophet, uſed all the former meanes for reclaiming his people, but in vain; he comes now to pronounce his laſt ſentence againſt the body of that nation, and threatens Jeruſalem with a wo; the general cauſes whereof were her pollution, through oppreſſion and violence, and her contempt of warnings from the Word, her not being bettered by corrections, her not truſting in God, but in other things, and her not entertaining communion with him, who offered himſelf to her in the Covenant. Doct. 1. As Gods anger declared againſt a people, portends miſery enough to them, though there were no other evidences of it; ſo he will not ſpare nor exempt his own people, when they provoke him: eſpecially ſuch as being moſt obliged to him, yet do prove eminent in defection; therefore as he threatens other Nations, ſo alſo his own ſinful people, and names Jeruſalem for all, becauſe ſhe was chiefe in the defection, who ſhould have been holy, and a Sanctuary to God; and under this wo comprehends all the evils which afterward purſued that people. 2. Injuſtice and oppreſſion is an abominable and filthy ſin, eſpecially in the Church; and the riches gathered that way, do not give any ſplendor, but make men and places vile in Gods ſight, and obnoxious to his curſe; for, the oppreſſing City is filthy and polluted, as the crop or gorge of a ravenous bird, where all unclean things are heaped together; or as one made a publick ſpectacle of infamie, as the word imports, and therefore wo to her. 3. As diſobedience unto the Lord, revealing his mind by his word, is ground ſufficient for a quarrel; and as contempt of the authority of God in his word, is the cauſe of mens boldneſſe in ſinne: ſo it will be a great aggravation againſt ſinners, that warnings from the Word do not reclaim them: for, Wo to her that is filthy, ſhe obeyed not the voice. 4. As rods ſent upon the Church, will either make her better, by inſtructing and humbling her under Gods hand, or ripen her yet more for Gods wo: ſo obſtinacy in ſinne under corrections, is a ſad aggravation thereof: for, Wo to her that is filthy, ſhe received not correction, or inſtruction by her correction, as the word imports. 5. God is ſo willing to be the ſtay and confidence of his people, that it is a quarrel when they will not lean all their weight on him: and as want of faith in God drives men to ſinful and wrong courſes, ſo this is a great iniquity before him: for, Wo to her that is filthy and polluted, to the oppreſſing City, ſhe truſted not in the Lord: and this alſo is the cauſe why the word or rod works ſo little. 6. As the neglect of keeping communion with God, turneth the heart looſe to all ſinful wayes and ſnares; ſo the cauſe of little dependance on God in ſtraits, is, becauſe men cannot be at paines to keep neer God, that ſo they may reap the fruit of faith; for, Wo to her that is filthy, ſhe drew not neer to God, and ſhe truſted not in the Lord, becauſe ſhe could not rake paines to draw neere to God. 7. The Lords gracious condeſcendence and offering of himſelf to the viſible Church, to be approached unto in all caſes, and her profeſſion of having an intereſt in him, doth aggravate her ſault in not making uſe of him, nor taking hold of ſuch an advantage; for it is an addition to her ſin, that ſhe drew not neer to her God; that is, to God who was hers in offer and viſible covenant, and in whom ſhe gloried as hers.
Ver. 3.
Her Princes within her are roaring lions: her Iudges are evening wolves, they gnaw not the bones till the morrow.
The Lord denounceth this wo upon Jeruſalem more eſpecially; for the ſins of her State-Rulers, her Princes and ſuperiour Magiſtrates, who ought to have been for the praiſe of welldoers, & a comfort, and Protectors to the Subjects, were a terrour, & cruel as lions, and that not againſt enemies, but Subjects in the midſt of the City: and her Judges or inferiour Magiſtrates were no better then they, but as cruel and unſatiably greedy as hungry wolves, who coming out in the evening, (having faſted all day) do not only eat the fleſh of their prey, but ſo do gnaw the very bones, as they leave nothing till the morrow. See Prov. 28.15. Doct. 1. As a land doth not ordinarily degenerate, but when Mag ſtrates of all ranks are alſo corrupt: ſo the ſins of Rulers have an eſpecial hand in drawing judgements on a land; for when the city is filthy and polluted, &c. v. 1. then Princes and Judges are lions and wolves; and becauſe of this, wo is denounced. 2. It is a great iniquity and abuſe of Gods Ordinance of Magiſtracy, when the hearts of men in power are lifted up above their brethren, and when they employ all their power for their own ends, and againſt thoſe for whoſe good they ſhould employ it; this was the ſin of Princes and Judges: They are roaring lions within her, and evening wolves. 3. It is a judgement, and a preſage of ruine to come on a land, wheu their Rulers are not men hating …vetouſneſſe; but hungry, greedy men are entruſted with affairs, whereby they who in their private ſtations could not poorly bite and oppreſſe, are enabled by their power and place to play the lion and wolfe: ſuch was Judahs caſe; Her Judges were evening wolves, they gnaw not the bones till the morrow, or, they leave not the bones to be gnawed; or continue not to gnaw the bones till the morrow, but preſently devoure up all.
Ver. 4.
Her Prophets are light and treacherous perſons: her Prieſts have polluted the Sanctuary, they have done violence to the law.
The Lord ſubjoynes the ſins of Church-officers, as a further cauſe of this judgement, and chargeth their falſe Prophets, who pretended to an extraordinary calling, with prophaneeſs and levity in their carriage, and inconſtancy in their doctrine, fitting it to all humours and parties, which was great perfidiouſneſſe, and their Prieſts or ordinary Miniſters, with prophaning the Sanctuary and holy things, in miniſtring unto the Lord, and with perverting the true ſenſe of the law in their ordinary doctrine, and teaching of the people. Doct. 1. When God reckons with a land for ſin, it is no ſtrange thing to ſee them who ſhould be meanes of reclaiming people, that they may flee from the wrath to come, acceſſory to the guilt of the land, and partakers in the judgement; for both Prophets and Prieſts are here found guilty; See Lam. 2.14. 2. Want of gravity in carriage, and raſhneſſe, and inconſtancy in doctrine, making the Word Yea and Nay, and fitting doctrine to all humours, parties and times, is a character of a falſe Miniſter, acceſſory to a lands ſin, and liable to ſad judgements, whatever extraordinary or ſingular thing he pretend to; Her Prophets are light, (or raſh, unſtable and heady) perſons. 3. An unfaithful time-ſerving Miniſter, though he may pleaſe himſelfe and others, may like well of his way, yet in Gods account he is but a perfidious man, betraying his truſt, and the ſoules of men, and men will finde it ſo in due time; for being light, they are alſo treacherous perſons. 4. Every Miniſter that would approve himſelfe to God, ought to give himſelf, both to deal with God in behalfe of the people, and with the people on Gods behalfe, for, ſuch was the Prieſts charge to miniſter un…o the Lord in the Sanctuary, in name of the people, and to be ordinary teachers of the law to the people, in both which they failed here. 5. It is a token of ſins full ripeneſſe, and of ſpeedy approaching judgement, when Miniſters dare pollute the holy things of God, by going prophanely and in a carnal way about his worſhip and ſervice; (their own familiarity and frequent employment about it, without ſenſible hearts, having bred a contempt of it) and ſo embolden others to do the like, or tempt them to abhor Gods ſervice: thus was it with Jeruſalem, when wo came upon her; Her Prieſts have polluted the Sanctuary. 6. The holy Scripture being the revealed will of the ſupreame Lord, and the unalterable rule of mens duty, according to which they may expect bleſſings or curſes, it muſt be an high preſumption in men, to wreſt and force it to applaud their fancies, and to take their light to the Word, and father it upon it, and not come with ſubmiſſion of heart to receive light from it; and ſo make of Scripture what they pleaſe: this is alſo a quarrel, They have done violence to the Law.
Ver. 5.
The juſt Lord is in the midſt thereof: he will not do iniquity, every morning doth he bring his judgement to light, he faileth not: but the unjuſt knoweth no ſhame.
The equity of this threatned wo is cleared from the juſtice of God, who not only dwelling amongſt them, could not without impuration to his holineſſe, paſſe over ſuch groſſe abominations, but alſo was a juſt God in giving her faire play in this proceſſe, and not pronouncing this ſentence till ſhe was found incorrigible: which he proveth from two evidences, whereof the firſt is, that however he had daily and early by his Meſſengers held forth this law, as a lamp whereby they might ſee the evil of their wayes; and ſo failed not to give them warning that they might be reclaimed; yet they proved obſtinate, and impudently bluſhed not to ſin againſt cleare light. Doct. 1. However a viſible Church perſevering in ſin, may bleſſe her ſelfe and expect great things from Gods viſible preſence with her; yet all theſe priviledges ſpeak the impenitent ſinners diſadvantage, & their lying neer a ſtroak; for, if the juſt Lord be in the midſt thereof, he will doe no iniquity, to wit, in ſparing her being ſo ſinful. See Amos 3.2, 3. 2. God doth ſo much delight in mercy, and is ſo tender of his people, that he never proceeds to ſeverity, ſo long as there is another way uneſſayed to reclaim them, or to ſtint the courſe of their ſin; which doth abundantly juſtify him when he judgeth; for, in this alſo he is the juſt Lord in the midſt thereof, he will not do iniquity, in that he will not caſt off till other means be eſſayed, as the following purpoſe cleareth. 3. It is a great favour from the Lord, and a teſtimony of his long ſuffering, when he doth not take every finner at his firſt word, but followeth him with frequent warnings of his danger if he go on; and offers of advantage if he returne; for, it is marked here as an evidence of Gods kindneſſe in this proceſſe, that every morning, (which was the uſual time of Prophets, preaching, Jer. 7.25.) doth he bring his judgements to light, he faileth not. 4. Albeit men may pretend to acknowledge the authority of God and his Word; yet it is uſual, that when they are mad on ſin, and going to ruine, this ſhould be a preſage of it, that the Word will do nothing at them; for it is marked as their ſin, and a token that judgement muſt come on, when notwithſtanding warnings; the unjuſt knoweth no ſhame. 5. None who are within the viſible Church, and doe acknowledge a Deity, and yet dare with a high hand ſin againſt the cleer light of the Word, but they proclaim themſelves to be deſtitute of all ingenuity, and given up to the plague of effronted impudence, for, ſuch know no ſhame.
Ver. 6.
I have cut off the Nations: their towers are deſolate: I made their ſtreets waſte, that none paſſeth by: their cities are deſtroy'd: ſo that there is no man, that there is none inhabitant.
7.
I ſaid, Surely thou wilt feare me: thou wilt receive inſtruction, ſo their dwelling ſhould not be cut off, howſoever I puniſhed them: but they roſe early, and corrupted all their doings.
A ſecond evidence of their incorrigibleneſſe is, that the Lord had often-times viſited the Nations round about; not one, but many of them, and not with an ordinary, but with remarkable ſtroakes, deſtroying their ſtrong holds, or Princes, (which as corner ſtones, as the word imports, uphold the fabrick of the Common wealth) and making ſuch havocke of the Nations as there were neither traveller nor Inhabitant to be found: all which, conſidering out ward meanes, and their duty, might have warned them to flee thoſe ſinnes, for which thoſe Nations had been puniſhed, and inſtructed them to fear God, and reforme their wayes, that ſo their afflictions might have kept within bounds of fatherly correction, and they might have prevented the laſt ſtroake of being put out of their land: and yet for all this, they were ſo farre from turning to God, that they were even worſe, all their wayes being not only ſinful, but corrupt, and bent, active, and headlong in going wrong, as if it had been their ſtudy: and they were as earneſt to goe wrong, as he had been to reclaim them, v. 5. Doct. 1. The Church is ſo dear unto God, and he ſo tender of her well-being, that before he ruine her, he will preach her duty, and danger to her, upon the dear expence of others; for all theſe ſad judgements on others, v. 6. was to inform her, that ſhe might prevent the like. 2. Judgements inflicted on any of the world, is a document, and call to others to fear God, eſpecially being guilty of the like ſinnes, yea, even the Church ought to take warning from judgements on enemies; for, He cut off thir Nations, laid their Towers deſolate, &c. that his Church might feare him, and receive inſtruction. 3. Albeit God onelyonly wiſe, to whom all his works are known from the beginning, cannot be diſappointed of any expectation he hath; yet this dealing with his ſinfull people, and the meanes he uſeth, are ſuch as in reaſon might promiſe, and doe indeed oblige them to bring forth the fruits of repentance, and reformation; therefore he ſubjoynes to this warning, from his judgements on others, I ſaid, Surely thou wilt fear me, thou wilt receive inſtruction; ſpeaking after the manner of men, and ſhewing what his dealing did oblige to. 4. True godlineſſe, and an evidence of true turning from Apoſtaſie; conſiſts in an holy aw of God, and fear becauſe of our offending him, or to offend him again, joyned with ſpiritual wiſdom, learned from the word, and from our experience of our ſelves, and our failings, or of others, to carry on and fe…d that diſpoſition; for ſo is their duty here deſcribed, Thou wilt feare me, thou wilt receive inſtruction. 5. No ſtroakes on ſinners ought to be a diſcouragement to them, being penitent, from comming to God, or from expecting good at his hand, for if they ſhould fear him, ſo their dwelling ſhould not be cut off, howſoever he puniſhed them. 6. Albeit true godlineſſe, or turning to God from ſinful wayes, will not exempt a people from fatherly chaſtiſements to make them more wiſe, and their turning yet more ſerious; yet the penitent in theſe will meet with favour, conſidering what he deſerves, and what ſuch as go on in impenitency meet with; for ſo is inſinuated, ſo their dwelling ſhould not be cut off, howſoever I puniſhed them. 7. To be delivered from going into captivity, out of our own land, where we ſhould want the publick ordinances of Gods worſhip, is a mercy which may ſweeten much affliction in our own land; it is a promiſe to the penitent, Their dwelling ſhall not be cut off, howſoever I puniſhed them. 8. Such is the madneſſe of men, eſpecially where the Lord hath given them over, that no example will warn them; their ſecurity, conceit, dreaming of priviledges, &c. will hide all dangers from ſuch, till they light upon themſelves; for all theſe warnings wrought not, they corrupted all their doings. 9. The more meanes be eſſayed to reclaim a people, without ſucceſſe, the worſe will that people grow; where meanes are not bleſſed, they leave that curſe behinde them; therefore all theſe meanes of warnings, threatnings, promiſes, and leſſer ſtroakes being in vaine, ſee what followeth, They roſe up early, and corrupted all their doings, they were vigilant, active, and earneſt to goe wrong. 10. It is a cleare proofe of incorrigibleneſſe, and a preſage of certaine ruine, when a people are never more mad upon ſinne, then when judgements are let forth for it; for by this the Lord proves their incorrigibleneſſe, and ſealeth this wo upon them, that when the Nations were cut off, yet They roſe up early, and corrupted all their doings.
Ver. 8.
Therefore wait ye upon me, ſaith the Lord, untll the day that I riſe up to the prey: for my determination is to gather the Nations, that I may aſsemble the Kingdomes, to poure upon them mine indignation, even all my fierce anger; for all the earth ſhall be devoured with the fire of my jealouſie.
The Lord having thus accuſed, and left the body of the Jewes under his wo, he turnes now to the godly among them, who could not but be affrighted with theſe threatnings, and troubled with the thoughts of diſperſion of the people; therefore he propounds divers grounds of their encouragement, ſome whereof were to be accompliſhed in part, at their return from the captivity, and all of them ſpiritually, in the dayes of the Meſſiah, beſide what may be expected yet more fully at the converſion and ſaving of all Iſrael.
The firſt ground of encouragement is, that as they had God to wait and depend upon in the time of the enſuing calamity, wherein God would conſume the Jewes out of his jealouſie over them; ſo there was ground of hope, that the Lord having puniſhed his Church would appear againſt her enemies, to take the prey out of their teeth, and raiſe up the Nations to conſume them, and make ſuch havoke of them, as might teſtifie his zeal for his people, and glory, which had been violated by them; and therefore the godly were patiently to expect this day, ſo much the rather as all this ſhould tend to the advance ment of the Kingdome of Chriſt, as is after cleared. Doct. 1. The Lords juſt controverſie againſt the viſible Church, provoking him to abandon her, doth nothing diminiſh his affection to any godly remnant in it, nor make him forget them in ſad times: for in the midſt of all theſe quarrels, he hath a word to them: 2. God in his Church, is jealous of her, and of her affection toward him, and for his Church againſt all that trouble her; in both which caſes, his jealouſie being provoked, is terrible, and will raiſe up many inſtruments, and make a great deſtruction; for this jealouſie of God, firſt againſt the Jewes (which is ſuppoſed here, and firſt in order to be underſtood) and then againſt her enemies (which is moſt expreſly pointed at) will ariſe to the prey as a roaring Lyon, will aſſemble Nations and Kingdomes, to make them ſcourges to the Jews, and then to be plagued themſelves, Will pour out indignation, and fierce anger, and devour all the earth or Land. 3. When the Lord is about to bring forth ſome glorious peece of his Goſpel-work, The Church is to expect ſome great ſhakings, and vaſtations to make way for it; for in order to what followeth in this Chapter, there will be a devouring of all the earth, a caſting of all into the furnace, that he may b…ing out his pure mettal. 4. When it pleaſeth the Lord to let judgements upon his Church ariſe to a captivity, and a leaving of them in their enemies hand, the godly are to expect a time of the trial of faith, and patience, before there be a change; as here is inſinuated, that when Judah is conſumed, there will be need of waiting on God, before a day of vengeance on enemies come about. 5. Times of greateſt trouble, have matter of encouragement to the godly, in that they have ground of preſent dependance on God for ſtrength and furniture, during the ſtraite: and ground of future hope, that there will be an outgate, and that vengeance will come on oppreſſors: they are allowed and invited to wait on God, till that other day come. 6. Patience is the kindly fruit of hope, and the poſture wherein the godly are to expect iſſue, and to finde preſent troubles eaſie, Wait ye upon me, ſaith the Lord, till the day, &c.
Ver. 9.
For then will I turne to the people a pure language, that they may all call upon the Name of the Lord, to ſerve him with one conſent.
10.
From beyond the rivers of Ethiopia, thy ſuppliants, even the daughter of my diſperſed, ſhall bring mine offering.
A ſecond ground of encouragement is, that theſe calamities on the Jewes and their enemies, ſhould …ot make the Church to ceaſe; but God ſhould propagate pure Doctrine, pure Worſhip, and profeſſion unto many people, both Jewes and Gentiles; who ſhould joyntly concurre to ſerve him, and help one another in his obedience, v. 9. Thus a pure language ſeemes to be underſtood, as Iſa. 19.18. not ſecluding purity of heart, amongſt ſome of them, which it evidenced by purity of language, as may appeare from Iſa. 6.5. Matth. 12.34. Jam. 3.2. and from what is further promiſed here; yea, the Lord promiſeth that he will gather them from the furtheſt parts of the world, to ſeek him, and offer ſervice to him, v. 10. This promiſe is accompliſhed, partly in his gathering together in Chriſt, his diſperſed elect throughout the world, and remoteſt corners thereof, Joh. 11.52. and theſe Ethiopians, or, (as ſome conceive) Egyptians, among the reſt; and partly it ſhall be accompliſhed when the Lord ſhall call ſcattered Iſrael from the remoteſt parts of the world to ſerve him, and they ſhall bring in ſome Gentiles with them, as a gift to God. Doct. 1. It is matter of praiſe to God, and of encouragement to the godly, that go with Nations as it will, yet he is not to want a Church, though he ſhould gather it from among Pagan Gentiles, and ſuch as there is little apparent hope of; for when the earth is devoured, v. 8. then he will get many people, as the word is, and that from beyond the rivers of Ethiopia. 2. Purity of Doctrine, worſhip and profeſſion, is the glory of a Goſpel-Church, and a glorious work of God to make it ſo, and keep it ſo; for, ſaith the Lord, I will turne to the people a pure language, or, pure Doctrine and profeſſion, inſtead of their Idolatrous and blaſphemous fancies, and their way following thereupon. 3. Purity of Doctrine, worſhip and profeſſion, doth not conſiſt in a lawleſſe liberty, or toleration, to think or ſay what men will, but is conjoyned with, and carried on by an united uniformity, which as it is the rich fruit & recompence of much trouble, ſo it is to be expected in the Lords time and meaſure: for, when after their much trouble they ſhall have a pure language, they will ſerve him with one conſent, or ſhoulder, even in that pure language, See Jer. 32.39. Zach. 14.9. 4. As unanimity in the matters of God, and the free acceſſe of Jew and Gentile to ſerve God, the one as well as the other, is a great mercy of the Kingdome of Chriſt: ſo when ſeekers of God are of one heart, and do all put hand to the work to help one another, without obſtructing, or lying by, it is a token of thriving ſervice: this is alſo included in the promiſe, as a great bleſſing, and a meanes of much good, They ſhall ſerve him with one conſent. 5. The true characters of a converted and ſpiritual people, are their being much in calling on God, imploying and making uſe of him in all things, and their giving up themſelves to be his ſervants at his diſpoſal; and in teſtimony of their ſubjection, and thankfulneſſe, they will put hand to his work, as they are called, will do all as ſervice to him and bring their worſhip, themſelves, or others, as they are able to offer up to him: thus are they here deſcribed, They all call on the name of the Lord, when they get the pure language, they are ſuppliants, they ſerve him, and bring his offering. 6. As the Lord will not loſe any of his elect, how farre ſoever ſcattered through the world, and will recover his own, when their caſe ſpeakes them afarre off, and they are driven to exile, without hope or probability of returne, in their own apprehenſion; ſo in particular, the Lord will in due time ſeek after and recover his ancient people, now of a long time ſcattered, whereby there ſhall be a reviving of his ſervice in the world; for from beyond the rivers of Ethiopia, he will ſeek the daughter of his diſperſed, and cauſe them to come, at which time there will be ſuppliants and offerings brought, and ſerving of him with one conſent.
Ver. 11.
In that day ſhalt thou not be aſhamed for all thy doings, wherein thou haſt tranſgreſſed againſt me: for then I will take away out of the midſt of thee them that rejoyce in thy pride, and thou ſhalt no more be haughty becauſe of mine holy mountaine.
A third ground of encouragement is, the promiſe of the Churches reconciliation with God, through the free pardon of finne, and her renovation; the glory whereof ſhould rub off the ſhame of her former iniquities, and ſhould be followed with ſuch felicity, as ſhould take away the ignominy of her former afflictions for ſinne, and particularly he promiſ…th to purge away their conceit, and carnal gloriation in the Temple, and outward ceremonies, and to make worſhipping of God in ſpirit and truth to be only in requeſt; theſe promiſes are made to the Church, in relpect of the elect in her, and do hold forth that eventually, at ſome times, and ſp…cially at the converſion of Iſrael, there may be a more general renovation of Church-members; but do neither hold forth that they will be univerſally ſuch, nor yet do proſcribe that it is the Churches duty to admit none but ſuch. Doct. 1. Greateſt promiſes of outward things, will not afford matter of encouragement to the godly, unleſſe with theſe the work of reconciliation, and renovation be going on; therefore is this promiſed to encourage the godly Jewes. 2. Albeit the Lords reconciled people have cauſe to be aſhamed of themſelves, and to teſtifie their repentance, by bluſhing for their backſlidings, Ezek. 16.61. yet being reconciled and turned to God, they may lift up their face through a Mediator, expecting not to be eternally confounded, and that God will not charge them with theſe finnes, but will bury them; and make their future converſation rub off that reproach, and by his doing for them, will take away the ignominious effects of their ſinne; ſo much doth this promiſe aſſure us. In that day ſhalt thou not be aſhamed for all thy doings, wherein thou haſt tranſgreſſed againſt me. 3. As men cannot prove their ſinne to be really pardoned, but by their renewed converſation; ſo without this there is no taking away of the ignominy of former ſinful wayes; thus doth the Lord prove that they ſhall be a pardoned people, and not aſhamed, for then I will take away out of the midſt of thee, them that rejoyce in thy pride, &c. 4. The ſhameful ſinne of the viſible Church, is her boaſting of external priviledges, and being bold to ſinne, becauſe of them, her outward mercies of that kinde becomming her ſnare, and ſtanding betwixt her and the kernel of them; for this is the ſinne to be removed; rejoycing in thy pride, or, excellency, as the word ſignifieth, and being haughty becauſe of my holy mountaine. 5. As the Lord muſt be the worker of our reconciliation, and renovation, as his making a promiſe about it doth teach us; ſo when the Lord hath a minde to do good, and appear for a people, who have lain under great ignominy and judgements for ſinne, he can ſoone reforme them, and make them ſhine in holineſſe, as here he promiſeth to the Church of the Jewes, whoſe name to this day is a reproach, Thou ſhalt not be aſhamed, I will take away them that rejoyce in thy pride &c.
Verſ. 12.
I will alſo leave in the midſt of thee an afflicted and pure people: and they ſhall truſt in the Name of the Lord.
Ver. 13.
The remnant of Iſrael ſhall not doe iniquity, nor ſpeak lies: neither ſhall a deceitful tongue be found in their mouth: for they ſhall feed and lye down, and none ſhall make them afraid.
The ſanctification of the Church is further commended, that no affliction, paucity, nor poverty, (as when they returned from Babylon) ſhould obſtruct, but rather help it on; the Lord emptying them of all things by affliction, that they may learne to truſt in God, and ſtudy holineſſe and ſincerity, which are approved in his ſight; whereunto they ſhall be encouraged by Gods protecting of them, and keeping them in ſafety from violence and feare, notwithſtanding their low eſtate. Doct. 1. When the Lord corrects his Church, he uſeth not to make a full end, but to leave ſome to get good by theſe afflictions, and the fruit of them from the Lord; I will alſo leave, ſaith the Lord, the remnant of Iſrael. 2. The Lord ſeeth it fit to exerciſe even a remnant of his people with many afflictions, after he hath by their deliverance taken away their reproach, that ſo they may be put yet to a more ſerious ſtudy of holineſſe; for, they are afflicted, and a poor people, that they may truſt, and do no iniquity. 3. As truſt in God is a chiefe part, and the root of true holineſſe; and as the afflicted may have yet ground of hope, and may riſe the more in confidence that trouble would lay him low, and that carnal confidences do faile: And as afflictions do not allow us to be diſcouraged, but to put us to truſting and immediate dependance, and do feed faith; ſo to truſt in God, is ordinarily mans laſt ſhift, which he will never eſſay till he be emptied of all things beſide, and led by God to this duty, who undertakes to work faith as well as to give the reward of it; all theſe are imported in this promiſe, as it is propounded, I will leave in the midſt of thee an afflicted and poor people: and they ſhall truſt in the Name of the Lord, and here their holineſſe begins. 4. Truſt in God will encourage and enable the believer to follow holineſſe and Gods way; And, albeit perfection be not attainable in this life, yet the beliver is to prove his integrity, by avoiding the dominion of ſinne, and hypocriſie, and diſſimulation; and to emplore God for attaining thereof: This is the ſumme of that promiſe, The remnant of Iſrael ſhall not do iniquity, nor ſpeak lies: neither ſhall a deceitful tongue be found in their mouth. 5. As God is ſufficiently able to give ſafety and ſupport to his own in their weakeſt condition; and as the godly have the Covenant-right to temporal preſervation when it is good for them, and are alwayes hid in the ſecret of Gods preſence, and may attaine to peace and freedome from the ſlaviſh feare of trouble: ſo the faith, or ſenſible experience of this protection, is a ſufficient motive to Saints, to ſtudy holineſſe, and keep the way of God; This imported in the promiſe, They ſhall feed (as his flook) and lye down, and none ſhall make them afraid; and in its being ſubjoyned, as a reaſon why they ſhall ſtudy holineſſe; They ſhall not do iniquity, &c. for they ſhall feeh and lye down, &c.
Ver. 14.
Sing, O daughter of Zion: ſhout O Iſrael, be glad and rejoice with all the heart, O daughter of Jeruſalem.
15.
The LORD hath taken away thy judgements, he hath caſt out thine enemy: the King of Iſrael, even the LORD is in the midſt of thee: thou ſhalt not ſee evil any more.
The Lord ſubjoynes yet further encouragements to the godly, in two exhortations directed to the Church of the Goſpel, wherein yet more of her allowance, and priviledges are held forth. The firſt exhortation is to full joy, becauſe of Gods removing of plagues and enemies, becauſe of Gods preſence manifeſted in the midſt of her, and her freedome from former evils; importing a promiſe, that ſhe ſhould rejoyce becauſe of this, and that the godly of the preſent time might rejoyce in hope of it. Doct. 1. As the true Iſrael in ſpirit, children of Zion, and of that Jeruſalem which is from above, and who are heirs to all the promiſes, have allowance, and matter of compleat joy above any other ſociety, whoſe joy is ſtill embittered with ſorrow, and ought to entertaine their good condition with thankfulneſſe and rejoycing: So when Iſrael ſhall be converted, the Church may expect, that after their long ſilence, and bitter ſorrow, there will be a notable ſong among them; for, this exhortation, Sing O daughter of Zion, ſhout Oh daughter of Iſrael, &c. is a warrant and direction to all the godly, ſhewing how ſhort they often come; and promiſe to Iſrael in particular. 2. Though ſinne and ſpiritual judgements, together with outward calamities following thereupon, and enemies both outward and inward do oft times trouble the Church, yet in due time they ſhall not mar her mirth, but rather furniſh matter of a ſong, when God having quit the proceſſe againſt her, and healed her ſpiritual judgements and plagues, ſhall ſpeedily remove them, and her enemies; Sing, &c. ſaith he, The Lord hath taken away thy judgements, he hath caſt out thine enemies: whereby judgements, we are not only to underſtand her outward calamities, but all her ſpiritual plagues accompanying ſinne, and all the Lords ſad ſentences againſt her, which were the riſe of the enemies invaſion and ſucceſs. 3. It is matter of great joy, to have intereſt in the true God of the Church, who is the Lord Jehovah, alſufficient to make his followers happy, and maintain his and their rights, Ezek. 35.10. eſpecially when the right is made clear to beleevers, and that the Lord is not to their ſenſe ſtanding afar off, but very neer and in the midſt of them; which every one that lives by faith may expect; for this is alſo matter of a ſong, the King of Iſrael, even the Lord is in the midſt of thee. 4. Albeit the Church cannot promiſe to her ſelfe, to be wholly and perpetually free from trouble, while ſhe is within time; yet Iſrael being converted, may expect not to meet with thoſe judgements they have endured ſince their rejection: and the godly may expect their own competent breathing times from trouble, & that trouble ſhall not hurt them, nor prove evil when it cometh, and that the day ſhall come, wherein they ſhall be for ever freed from it, which may ſweeten what they meet with, that it hinder not their joy; this is imported in that cauſe of the Song; Thou ſhalt not ſee evil any more.
Verſ. 16.
In that day it ſhall be ſaid to Ieruſalem, Feare thou not; and to Zion, Let not thy hand be ſlack.
The ſecond exhortation (which the Lord promiſeth ſhall be directed to the Church, either by her Paſtors ſent out, or by way of acclimation from others, beholding her happy eſtate, particularly at their returne from Babylon; and at the converſion of all Iſrael) is, that by faith they would put away fainting feare, and ſtir up themſelves to ſerve God chearfully; for which end th…re are ſeveral encouragements ſubjoyned in the following purpoſe. Doct. 1. It is an uſual infirmity in the godly, that their diſpoſition comes far ſhort of their allowance; when they are allowed to be glad and rejoyce with all the heart, v. 14. they need to be ſtirred up not to feare or faint. 2. The people of God are many times ſo miſtaken of their own caſe, that others may ſee more of their good condition then themſelves, and they need the Miniſtery of the Word to direct their thoughts, to which they ought to ſubmit; for, In that day it ſhall be ſaid to Jeruſalem, Feare thou not, &c. 3. Faithleſſe fainting, feare and idleneſſe, are uſual companions, which feed and entertain one another; fear weakning the hands from dutie, & idleneſſe feeding diſcouragement yet more, therefore both are joyned here, Fear not, let not thy hands be ſlack or faint. 4. As the reconciled people of God have no cauſe of harmleſſe feare, if they would ſet themſelves againſt it; & as it becometh them to go about any duty enjoyned by God, with alacrity and chearfulneſſe; ſo our encouragements in God are then rightly uſed, when they ſtrengthen us to duty; ſo much alſo do theſe exhortations, being put together, import, Feare not, let not thine hands be ſlack. 5. As it is the duty of faithful Miniſters, ſo alſo it is the commendation of all the godly, to ſtir up one another to encouragement through faith, and to chearfulneſſe in the obedience of faith, for, they are commendably employed, who ſay to Jeruſalem, Feare not, &c.
Ver. 17.
The LORD thy God in the midſt of thee is mighty: he will ſave, he will rejoyce over thee with joy: he will reſt in his love, he will joy over thee with ſinging.
The reaſon of the preceding exhortation, and the ground of their encouragement is taken from Gods Covenant made with them, and his preſence which was conſpicuous in the midſt of them; from which grounds they might expect not only that his power ſhould be employed for their deliverance, but alſo that out of his love, wherby he had choſen them, he would delight and acquieſce in them, and rejoyce over them, and do them good, and ſweetly cheriſh them, notwithſtanding what might be ſaid againſt them. Doct. 1. As the Lords Covenant with his Church, is not broken off by every diſcord or affliction; ſo the Lord manifeſting himſelf to be in Covenant with her, by his Ordinances, as ſignes of his preſence, ſaith much mercy to her, according as ſhe needs it, for the riſe of all the following encouragements, is, the Lord thy God in the midſt of thee. 2. As the Church may expect freedome from all her troubles, either by prevention, ſupport or deliverance; ſo her intereſt in God through the Covenant, makes his Omnipotency forth coming to her for that end, and ſhe may reckon her ſtrength by what is in him; for, the Lord thy God is mighty, and therefore, he will ſave. 3. Albeit the proofs of divine power, let forth for the Churches good, do ſet him out above all bleſſing and praiſe; yet his love-embracements are above all, and the chief of the Churches encouragements; therefore are they added as a further degree of comfort; He will rejoyce over thee, &c. 4. Albeit Chriſts Bride be of no worth to him, nor doth he need her, yet having choſen her to be his Bride, he will not come behinde in any duty, which ſuch a relation promiſeth or engaged to among men, but will take pleaſure to be her God, will eſteem, commend, cheriſh and delight in her, not according to her worth, but according to the dignity he hath called her unto, and as his wife, his love putting comelineſſe upon her; & will expreſſe his delight by doing for her, as if her well-being were a ſufficient recompence of all his pains; for, He will rejoyce over thee with joy, which points at his inward delight; He will joy over thee with ſinging, which noteth the outward expreſſion of it; and both of them borrowed from the carriage of a Bridegroome to his bride, Iſaiah 62.5. 5. The Lords love doth ſo acquieſce in his people whom he hath choſen, as the end of his purſuit wherein he reſteth, and doth not onelyonly cheriſh them by many expreſſions of love, when he taketh up his reſt in and with them; but anſwereth all objections that might be againſt them, with his own free love that hath choſen them: as reckoning, that having loved them, he will love them: and having let out his affection upon the unworthy, he will beare with their frailties, and not give a bil of divorce, nor chide continually: Thus he will reſt in his love, or her whom he loveth, as having gained his end when he obtaines her; and in his love or affection to her, which is ſufficient to make him not weary of her, nor reject her; yea as the word ſignifieth, He will be dumb and deaf in his love; His love (to ſpeak after the manner of men) will guard his eare from hearing, and his mouth from uttering accuſations againſt her, to wit, ſo as to caſt her off, or denie her marriage entertainment, though otherwiſe he may humble her.
Verſ. 18.
I will gather them that are ſorrowful for the ſolemn Aſsembly, who are of thee, to whom the reproach of it was a burden.
The Lord takes the word out of the encouragers mouthes, and himſelf applieth that more general promiſe, v. 7. to the broken and afflicted eſtate of the Jewes, for the encouragement of the godly remnant; promiſing that he would gather and bring them again to their own land, eſpecially thoſe, (or for their ſakes) who were mourners for the want of the ſolemne worſhip of God, as they had it in their own land, and burdened with the reproach following thereupon, Pſal. 137. Doct. 1. As it is the dutie of all the people of God, to finde God ſpeaking in and by his Word unto them; ſo is his mind to be found in his Word, and no where elſe; for he doth himſelf confirm what theſe exhorters had ſaid of him, v. 16.17. for the further ſtrengthning of the godly; and what they ſaid of him from his Word, that for ſubſtance doth he ſay of himſelfe, when he ſpeaks, I will gather, &c. or employ my power and love to ſave, as v. 17. 2 The Lord ſpeaking by his word, will teach and allow his afflicted people, to apply general promiſes to their own caſe, as if they had been only intended for them; therefore doth he apply that general promiſe of manifeſting power and love to the particular ſtrait of their captivity; I will gather, &c. that is, I will employ my power and love to help thee in thy particular diſtreſſe. 3. As the Lords people do oft times provoke him juſtly to deprive them of publick Ordinances, and to ſcatter them into corners: ſo the want thereof will be a ſad affliction to ſenſible ſoules, as depriving them of the moſt lively repreſentation of heaven on earth, as obſcuring much of Gods glory which is ſeen and ſpoken of in the Sanctuary, and as ſecluding the godly from the mutual and comfortable fellowſhip one of another in his ordinances, and from much refreſhment and help which they had by thoſe meanes; for here they are ſorrowful for the ſolemn Aſſembly, wherein the Jewes uſed to to meet at the Temple to worſhip God 4. Such is the inſolencie and cruelty of the Churches enemies, that the godly may not only look to be deprived of ſolemn Ordinances, where ſuch have power, but to have their burden and grief augmented, and to be in peril of being cruſhed with inſolent reproaching of their religion and worſhip; for here it is added to the former, the reproach of it was a burden. 5. When the Lord hath brought his people loweſt for their ſin, and enemies have got moſt of their will in cruſhing them, yet they are not without the reach of his help: he can, and in his appointed time will bring them out of all their captivities and troubles; for notwithſtanding all theſe afflictions, I will gather them, ſaith the Lord. 6. As it is the duty of the godly, in times of calamities to be moſt affected with what concerneth Gods honour, and ſeems to ſuffer prejudice: ſo ſuch do lie neareſt promiſes for the publick, or for themſelves either; for they that are ſorrowful for the ſolemn aſſembly, are of thee; that is, thy true and kindly children; and they get the firſt promiſe, I will gather them, and the Church for their ſake.
Ver. 19.
Behold at that time I will undoe all that afflict thee, and I will ſave her that halteth, and gather her that was driven out, and I will get them praiſe and fame in every Land, where they have been put to ſhame.
The Lord confirmeth this gracious promiſe of their return, and undertaketh to remove all impediments that might ariſe from themſelves or others, to hinder their gathering and reſtitution. As for outward oppoſition, he promiſes to ruine her oppreſſors; and for her ſelf, although by her affliction and captivity, ſhe were ſo broken and cruſhed like a disjoynted body, that ſhe was not able to move; yea ſo ſcattered as the torn members of a body caſt here and there into corners, that there is no probable hope of her gathering; yet he promiſeth not only to make a reſurrection from the dead, & to ſtrengthen her who halted, that ſhe may return, and to cauſe the driven out to be gathered; but that by ſo doing he will take away their reproach in view of all people, among whom they had lurked with ignominy. Doct. 1. There is ſo much which the afflicted Church may have in probability and to ſenſe to object againſt the truth of promiſes; that the performance of them will be wonderful, and to be admired; for here we are called to admire the Lords bringing about of his purpoſe, notwithſtanding ſo many ſeen impediments, Behold, at that time, &c. 2. The promiſes made to the Church ſpeak much wo to her oppoſers, and will come to effect over the belly of all oppoſition they can lay in the way; I will undo all that afflict thee, and I wil ſave, &c. 3. The Lords people may be ſo cruſhed by their troubles, and diſabled, to doe any thing for themſelves or their own help, and ſo caſt out from all their enjoyments, and ſo ſcattered from the ſociety one of another, and from having the face of a people, that it may ſeem impoſſible to ſenſe; that they ſhall be recovered, although there were no enemies againſt them; for its a new impediment to their faith that they halted, which is a cruſh diſabling from any activity or motion, and were driven out. 4. They may be brought to a very low and deſperate condition by trouble, whom yet the Lord will not onelyonly preſerve from ruine, but raiſe up (as it were) from the dead, and bring them to a full fruition of what he hath promiſed; I will ſave her that halteth, and gather her that was driven out, ſaith the Lord. 5. Albeit reproach be a great addition to trouble, yet the Lords people waiting on him, may expect to have it rubbed off with advantage, and that by his mercies toward them, he will make them honourable in the ſight of all thoſe who deſpiſed them, becauſe of their low eſtate; I will get them praiſe, and fame in every Land, where they have been put to ſhame.
Verſ. 20.
At that time wil I bring you again, even in the time that I gather you: for I wil make you a name, and a praiſe among all the people of the earth, when I turn back your captivity before your eyes, ſaith the LORD.
The Lord yet inſiſts upon the former promiſe, and becauſe it was hard to beleeve ſo great a change, being as a reſurrection from the dead after ſo many years burial, and (as it were) rotting in their graves; therefore he repeats, and by ſubſcribing his own name, confirmeth the promiſe of gathering and bringing them back, and of making them famous throughout the world, when he ſhould return their captivity viſibly, and to their own ſatisfaction. He mentions the turning back of captivities in the plural number (as it is in the Original) with relation to their being led captives at ſeveral times, as under Manaſſeh, 2 Chron. 33.11. under Jehojakim, 2 Chron. 36.6. under Jehojachin, 2 Chro. 35.10. (with every one of whom ſome of the people ſuffered) and under Zedekiah; and with relation to their being ſcattered into ſeveral places in their captivity, frō which they were to be returned as ſo many troups of captives; if not alſo to their long diſperſion ſince the Meſſiah came, as well as to the former in Babylon. Doct. 1. Greateſt difficulties in the way of performance of promiſes, ought not to cauſe the Church to doubt any thing of the certainty of them; therefore is the promiſe again & again inculcated upon theſe fainting-Jewes, as a moſt certain truth whatever they had to the contrary whereupon to reject it: At that time will I bring you again. 2. One act of Gods power and love manifeſted for his people, doth but make way for another to perfect it: and when the Lord begins a work with them they may expect he will not leave it unperfected; ſo much doth the way of making this promiſe import, that when he gathers them in their exile, (as he did under Zerubbabel and Ezra,) he will not leave them, till he ſafely bring them back; At that time will I bring you again, even in the time that I gather you. 3. The Lords appearing for a people, and doing for them, is their greateſt honour before the world, conſidering what it ſpeaks of their intereſt in ſo great a God, what reſpect he carries to them in their low eſtate, and how glorious he will make them by doing for them; and the Lord will in due time do for his people, that he may put his honour on them; therefore, it is here ſubjoyned as a fruit of his work, and his end in working, I will bring you again, for I will make you a name, and a praiſe among all the people of the earth, when I turne back your captivity. 4. The infinite fulneſſe of God is ſufficiently able to anſwer all his peoples wants, & will not leave his work undone to their contentment, were their difficulties never ſo many; for, whereas they had been often led captives, and ſcattered into divers places, he promiſeth, I will turne back your captivities, and do it before your eyes, or to your full content and ſatisfaction. 5. The former proofs, which God hath given of his power, to give a being to what he ſaith in greateſt extremities, is a ſufficient ground for the Churches encouragement, to lean to his promiſes in new difficulties: therefore to confirme all he ſubſcribes his name Jehovah, by which he had been known in their deliverance from Egypt, Exod. 6.3. as a ſufficient ground for their faith in this ſecond captivity: I will turne back your captivity ſaith the Lord, or Jehovah. Of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.
FINIS.
Mr. HUTCHESON on the Leſſer Prophets.
Mr. Hutcheſon's Expoſition on the three laſt Prophets.
End of the text · George Hutcheson, Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah (1654)