Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 1
OBADIAH.
The ARGUMENT.
THIS Prophet among others, is raiſed up by God to denounce and foretel the judgments that were to come upon the poſterity of Eſau, becauſe of their cruelty againſt Judah in the time of their diſtreſſes which accordingly were executed (as Hiſtories record) by the Caldeans, ſome yeares after the deſtruction of Jeruſalem: And to comfort the Church of the Jewes, unto whom it could not but be a ſad tentation, and addition to their ſorrowes, to ſee thoſe who had been ordained to ſerve them, Gen. 25.23. ſo proſperous and inſolent, white as they were ſharply afflicted. We need not curiouſly enquire, who this Obadiah was; ſeeing that addeth nothing to the Authority of his meſſage; and however the time wherein be lived and propheſted be not expreſſely ſet down, yet conſidering the ſubſtance of his doctrine, and the affinity it hath with that of Jeremiah, chap. 49. and of Ezekiel, chap. 15. it appears that he prophefied after the Captivity of Judah under Jehojakin, 2 Kings 24.10, 11, 12. &c, if not alſo after the captivity under Zedekiah, at which time ſpecially their neighbouring enemies were cruel and inſolent, and Edom among, if not above the reſt, Pſalme 137.7.
The Prophecie (omitting the inſcription) may be taken up in two parts. 1 The Lord threatneth Edom with deſtruction by war; ver. 1, 2. notwithſtanding their pride and conceit of their Countryes ſituation, ver, 3, 4. or or of their treaſures, ver. 5, 6. confederates, ver. 7. their wiſdome, ver. 8. and valour, ver. 9. and that becauſe of their injurious dealing with their brethren of Judah, ver. 10, 11. which they ought not to have done, ver. 12, 13, 14. in regard a day of vengeance upon enemies was certainly approaching, wherein they ſhould have a ſhare, ver. 15, 16. 2. The Lord comforts his afflicted Church with a promiſe of deliverance, of holineſſe, and reſtitution, ver. 17. of victory over their enemies, ver. 18. of enlargement of their border, ver. 19, 20. and of fitted inſtruments and rulers with their King, ver. 21.
Ver. 1.
THe viſion of Obadiah: Thus ſaith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambaſſador is ſent among the heathen: Ariſe ye, and let us riſe up againſt her in battel.
THe Authority of this Prophet and his Doctrine is aſſerted; and the judgement of Edom is ſummarily ſet down, that God, who is the Author thereof, hath all things in readineſſe, that the Prophets and Church had received ſome intimation of the Lords dark counſel concerning Edom, and that as men by their Ambaſſadors, ſo the Lord by his effectual providence was about to ſtirr up the Nations that ſerved Nebuchadnezzar, and make them willing to come againſt them. Doct. 1. The Prophets of God did not ſpeak, nor are Miniſters to ſpeak the dreams of their own brain, but what they have received in commiſſion from God. This Doctrine is the Viſion of Obadiah, that is, what he received by prophetick revelation, repreſented either to the ſenſes or underſtanding; and thus ſaith the Lord, is prefixed to it. 2. The Word of the Lord (and eſpecially threatnings againſt impenitent ſinners) will have greateſt weight, when it is received as indeed the Word of God, and proceeding from ſuch a dreadful Majeſty; Thus ſaith the Lord Jebovah, he who hath an eſtabliſhed Dominion and Lordſhip over all creatures, and who can give being and performance to what he ſaith, and therefore not to be ſlighted. 3. Such as make defection from God, and renounce their intereſt in heaven for their belly and ſenſual pleaſures; it is righteous with God to brand them with infamy, and make them bear the prints thereof unto all generations; for not only Eſau, but his poſterity alſo bear the name of Edom to perpetuate the memory of his ſelling his birth-right for red pottage, Gen. 25.29, 30. &c. 4. The counſel and providence of the Lord extends it ſelf, and is exerciſed, not only about his Church, but even among enemies, he who reignes in the midſt of enemies, hath to ſay concerning Edom. 5. Albeit the enemies of God and his people be little ſenſible of their own condition, and what God intends againſt them; yet the Church is not left ignorant of what God will do with theſe enemies, but in his Sanctuary, and from his Word it may be ſeen; We, ſaith he, that is, I and my fellow Prophets, Ezchiel and Jeremiab, and by our Miniſtery the Church of God, have heard a rumour from the Lord concerning Edom, that is, ſome taſte of his dark counſel before it break forth in effect. 6. It is a comfortable and uſeful doctrine to the Church to be inſtructed concerning Gods judgments to come upon her enemies; partly that ſhe may be comforted in her troubles, in expectation that God will clear his affection toward her, in plaguing thoſe that wronged her: And partly, that ſhe may hereby ſee what ſins eſpecially God is angry at, to avoid them; for theſe ends is a Prophet raiſed up to preach, not in Seir, but in Judah, concerning Edom. 7. War is one of the ſharp ſcourges whereby God puniſheth wicked Nations; and it cometh upon a people not accidentally, but by the eſpecial providence of God, who hath Peace and War in his own hand; and who, when he hath any work to do, can make inſtruments (however led by their own principles and ends) active and willing. For, it is from the Lord an ambaſſador is ſent among the Heathen, who not only ſtirs them up, but makes them mutually to excite one another: Ariſe ye, and let us riſe up in battel againſt her.
Ver. 2.
Behold, I have made thee ſmall among the heathen: thou art greatly deſpiſed.
The greatneſs of Edom's calamity by this war is held forth from its effects; that hereby the Lord would diminiſh their number, power, wealth, and reputation, and put them beneath all other Nations, and load them with contempt and ignominy, Doct. 1. What ever inſtruments be imployed in inflicting any judgement, yet God is to be eyed as having chief hand in them all: I have made thee ſmall, ſaith the Lord. 2. The Lord purſuing for ſin, can bring down the greateſt perſon and people in the world, and lay them in the duſt, and poure contempt upon the moſt honourable: I have made thee ſmall, and greatly deſpiſed. 3. As the Lords judgements upon enemies are not readily foreſeen or expected by them; ſo when they come, they are remarkable, and to be remarked: ſo much doth this Behold import. 4. Things undertaken by God, and foretold by him in his Word, ought to be reckoned as certain as if they were already come to paſſe: I made thee ſmall: thou art deſpiſed, ſaith he; Whereas yet it was but in his purpoſe, and not accompliſhed. 5. To be ſingular in afflictions or judgements, or in the meaſure of them, addeth to the weight, and renders them more grievous: for to be ſmal among the Heathen, or Nations, implies not only that Edom was reckoned among the Heathen Nations, not of the Church, but that God by his judgements ſhould make him one of the ſmalleſt of them, and that none ſhould be ſo far brought under as he; and this is told him as an aggravation of his ſtroke. 6. As the Lords ſhewing mercy upon any makes way for mans mercy towards them alſo, in ſo far as may be for their good, Jer. 42.12. So when the Lord becomes a party in anger, mens affections and reſpects will dry up; for however Edom was eſteemed of before, yet when God dealeth with him, he is greatly deſpiſed.
Ver. 3.
The pride of thine heart hath deceived thee: thou that dwelleſt in the clefts of the rock whoſe habitation is high, that ſaith in his heart, Who ſhall bring me down to the ground?
Ver. 4.
Though thou exalt thy ſelfe as the Eagle, and though thou ſet thy neſt among the ſtars, thence will I bring thee down, ſaith the LORD.
For further confirmation of the judgement, the Lord enlargeth and amplifies the former ſentence, from ſeveral conſiderations, overturning all their vain confidences wherewith they were puffed up, as ſuppoſing to be exempted from the ſtroak by them. Whereby alſo the Lord partly diſcovers their pride and conceit becauſe of theſe, to be one of the cauſes of his controverſie againſt them; and partly alſo he explaines further the judgement to come upon them, by threatning to pull down every one of theſe confidences, and ſo make them completely miſerable and contemptible. The firſt vain confidence, is the ſituation of their hilly Country, and their Cities built upon inacceſſible rocks; of which (as of the reſt) they were intolerably proud, as conceiving their Country to be inacceſſible, and their Cities to be invincible: Againſt which the Lord threatens, that though they dwelt as high as the Eagle builds her neſt, yea, as the Stars toward which Eagles mount, yet he ſhould reach them, and debaſe them, and ſo their Country ſhould be invaded, and their cities taken. Doct. 1. Outward advantages and accommodations concurring with a natural heart, uſually do produce pride, ſelf-confidence & inſolency, for Edom whoſe habitation is high, is proud; and ſaith in his heart, Who ſhal bring me down to the ground? whereas a renewed heart in all theſe is poor, and dependeth on God. 2. The Lord judgeth of mens pride, no: ſo much by their outward carriage, which may be masked over with a ſhew of humility, as by looking to their heart, and diſeerning the conceit and loſty imaginations that reign there; He eyeth the pride of Edoms heart. 3. Of all the deceits that men are eſſayed with, ſelfdeceiving is one of the greateſt, when they are given up to delude themſelves with vain imaginations and confidences; thine heart hath deceived thee. 4. As pride and conceit, however it muſter up mens excellencies before them, is but a deluder, and makes a ſhew of what will prove nothing; as being either an evidence of being nothing in reality, or that what they conceit of, is blaſted and withered: ſo in particular, however preſumtion promiſe great things to make ſinners ſecure, and contemne Gods threatnings; yet it doth but deceive and feed with vain hopes; and will prove a deceiver in the end, when there is moſt need of what they promiſed: The pride of thine heart hath deceived, &c. 5. Pride in the creature is looked upon by God as a party againſt him, as ſtriking eminently at his glory in not depending on him, and as affecting his throne, and therefore provokes God, though there were no other quarrel or enemy, and ingages him to prove his power in abaſing it. Therefore that general defiance, Who ſhall bring me down to the ground? is anſwered by God, as eſpecially concerned, I will bring thee down, ſaith the Lord. 6. The Lord is able to reach man, and bring him down in his moſt eminent ſtrength and greatneſſe imaginable; and cannot only make ſtrong holds a vain refuge in a day of vengeance, but is able to overturn more confidences then man can build up for his own ſecurity: To dwell in the clefts of the rock, is but a ſmal thing for Gods power to reach, and yet it was the height of that which Edom had to boaſt of; for, Though thou exalt thy ſelf as the eagle, and though thou ſet thy neſt among the ſtars, thence will I bring thee down.
Ver. 5.
If theeves came to thee, if robbers by night, (how art thou cut off?) would they not have ſtollen till they had enough? if the grape gatherers came to thee, would they not leave ſome grapes?
6.
How are the things of Eſau ſearched out? how are his hid things ſought up?
A ſecond vain confidence is their wealth and treaſures, wherewith men uſe to help themſelves in their extremities. The Lord threatens to make theſe a prey to their enemies, who after their victory, being without fear of ambuſhes, ſhould at leaſure ſeek out, and carry away even their hidden Treaſures, and ſo their ſpoiling ſhould not be ordinary, but complete, even to admiration. VVhence learn, 1. Riches treaſured by thoſe whom God hath a quarrel at, are ſo far from helping or delivering them in a day of wrath, or from doing the owners good, that they are juſtly given as a prey to their enemies: Edoms things an ſearched out and ſought up. 2. As the children of the Lord art to read the mercy of their trials by conſidering how moderate they are in reſpect of judgements upon enemies; ſo the wicked may ſee the ſeverity of God in what their ſtroaks are beyond ordinary: for this end is Edoms ſpoiling ſet before him, as being beyond what theeves and robbers by night uſe to do, who uſe not to take all away, but what may ſuffice; as not being able to carry all, or not daring for fear to ſtay and ſearch out all: and beyond what grape-gatherers do in vineyards, who according to the Law, Lev. 19.10. or, becauſe they cannot reach all with their eye, do ſtill leave ſome grapes; whereas the things of Eſau are ſearched out, and his hidden things ſought up. 3. The ſtroaks that God hath appointed for ſuch as not only live wickedly, but alſo turn enemies and perſecutors of his Church, are complete, and far beyond the ordinary viſitations that come upon the children of men: This compariſon betwixt Eſau's ſtroak, and robbers their picking imports, that the one had been in ſome ſort a mercy and delivery, in reſpect of the other. 4. However the wicked be ſenſeleſſe and fearleſſe when God threatens them, yet his ſtroak will make them feel, and awake them: for this Exclamation, How art thou cut off? how are the things of Eſau ſearched out? &c. doth imply not any pity in the Lord or his Prophet towards them, but that the judgments ſhould aſtoniſh and affect themſelves when it came upon them.
Ver. 7.
All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee, have deceived thee, and prevailed againſt thee: they that eat thy bread have laid a wound under thee: there is none underſtanding in him.
8.
Shall I not in that day, ſaith the LORD, even deſtroy the wiſe men out of Edom, and underſtanding out of the mount of Eſau.
The third vain confidence is the help of their confederates, the Narions round about them, and eſpecially Egypt, whoſe intereſt it was to engage the Edomines, who lay in their frontiers, againſt the Chaldeans: The Lord threatens to make theſe the occaſion and inſtruments to promote their ruine, for all their confederates ſhould engage them to oppoſe the Chaldeans at the border of their Countrey, which was in effect to caſt them out of it; as the phraſe alſo in the Original ſignifies; their friends and intimate familiars by ſubtilty and fair pretences ſhould enſnare them to run on their own hurt and ruine, as if they had given them a bed to lye on, and yet hid a dagger in it, with the point upward, to ſlay them. And this is more fully cleared by reading the words thus (as the Original h…th it, without addition of any words which are put in the Tranſlation) They have laid thy bread a wound ander thee: ſignifying, that their bread which they had from Egypt was the ſnare that drew them on their ruin. Doct. 1. According to the ſin of a Perſon or Nation, ſo ordinarily is their judgement; for Edom broke off that brotherly amity that ought to have been betwixt his brother Jacob and him, therefore he is peid in his own coine, his heathen confederates are his ruine. He ſinned in breaking bonds, and he is plagued in that other bonds break him, and are broken to him: All the men of thy confedracie have brought thee even to the border, &c. 2. God can make thoſe to be inſtruments of ſinners ruine, who in appearance are very near friends; and can make confederacies wherein men conſide, the ſhort cut to their deſtruction: Edom was ruined by his confederates, and the men that were at peace with him. 3. The confederacies and alliances of politick men, are not to be truſted in, they being led only by their own Stateintereſts, and not minding their benefit with whom they carry faireſt, but only their own advantage; for ſo did Edoms confederates, The men that were at peace with him, deceived him, they gave him bread for a wound under him, to put them betwixt themſelves and the dint of the enemy. The fourth vaine confidence is, their wiſdome and prudence, whereby they might think to manage their affairs dexterouſly, and to the beſt advantage, as it ſeems they have been famous for this, Jer. 49.7. Concerning this the Lord foretels, that for all their wiſdom, they ſhould not be able ſo much as to diſcern and prevent the treachery of their confederates: And that becauſe the Lord would, when they were ready for the ſtroak, deprive them of wiſdom, either by taking away ſuch as were wiſe, or turning their wiſdome into folly. Hence learn, 1. When the Lord hath ruine to bring upon a people, their wiſdome and policy will not avert it. He can deprive men of wiſdom to manage their affairs, he can make the wiſeſt to be over-reached and out-witted, and can make what they think their wiſeſt courſe, prove greateſt folly in the iſſue; for Edom is wiſe, and many confederacies ſeemed a wiſe courſe to ſtrengthen themſelves; and yet in all this, there is no underſtanding in him, to diſcern the ſnares in it. 2. That wherein men are moſt eminent, and are ready to conſide moſt in, will prove vain when they have moſt need, that the pride of all glory will be ſtained; for, The wiſe men are deſtroyed out of Edom, and underſtanding out of the mount of Eſau, who were a wiſe people. Excellencies confided in are a diſadvantage, 3. Whatever wiſdome or excellencies be in men, they are all Gods gift and dependent on him, who gives or takes them away at his pleaſure, and according as he hath a people to raiſe or to ruine; for, He deſtroyeth the wiſe men when he will. 4. Mens wiſdom and prudence is ordinarily looked upon by God as an enemy to him, and ground of a controverſie, in regard that mens conceit of their wiſdom is the cauſe why they give God little to do; & acknowledg not his providence, but take all upon themſelves; for this queſtion, Shal I not, ſaith the Lord, even deſtroy the wiſe men out of Edom? imports, that there is ſome neceſſity for his doing of it, and that their wiſdome may not eſcape without a ſtain. 5. It is a ſingular demonſtration of Gods Soveraignty and providence in the world, when he overturns the wiſdome of the wiſe, brings all their well-contrived projects to nought, ſnares them in their own works and counſels, makes eminent fooles of them, and cauſes them to reel like drunken men, who were in reputation for wiſdome; for, When there is no wiſdom in him, the Lord declareth himſelf the Author of it, that we may ſee his hand in it, and give him the glory of it, and may believe his power to do the like when the wiſdom of Adverſaries is the Churches fear: Shal I not, ſaith the Lord, deſtroy the wiſe men, &c? 6. However the threatnings of Gods Word may oftentimes ſeeme improbable when they are pronounced, yet in the Lords time the accompliſhment will be remarkable: for albeit Edom, notwithſtanding the Lords threatning, retain his former wiſdom, (the Lord in his holy providence enſnaring wicked men ſo, who do contemn threatnings, when they are not ſpeedily executed, Jer. 17.15.) yet, In that day, to wit of his calamity, ſhal I not deſtroy the wiſe men, ſaith the Lord?
Ver. 9.
And thy mighty men, O Teman, ſhall be diſmayed, to the end that every one of the Mount of Eſau may be cut off by ſlaughter.
The fifth vain confidence is, their valour and ſtrength, for which alſo that Nation was eminent, as living by the ſword, according as was foretold, Gen. 27.40. concerning this, the Lord threatens to confound with terror, the mighty men of their Country, or ſome part of it, moſt renowned for valiant men, and called Teman, from Eſan's Grandchild, Gen. 36.15. or from its ſituation Southward (as the word ſignifies) from Judea. And ſo theſe being laid by, there ſhould be an univerſal ſlaughter of the inhabitants of the Country, at leaſt of every one of note (as the word in the Original ſignifies, and is tranſlated ſo, Pſal. 49.2. and 62.9. and elſewhere) as was uſual for the Chaldeans to do where they prevailed, 2 Kings 24.15. Doct. 1. Natural men are in a ſort endleſs in their carnal confidences, and hard to be put wholly from them; but when one fails they will have another to flye to; Therefore is all this paines taken to ſhew the vanity of Edoms refuges, who if the ſituation of his Countrey faile him, hath treaſures to gather forces with; and failing that, confederates; or if they be wanting, prudence; which hath delivered people in great extremities; and if he, be yet put to it, he hath mighty men to run on all hazards. And every one of theſe needs to be particularly threatned, to make them ſure of vengeance. 2. The terror of God is ſufficient to cruſh and overthrow the mightieſt of men; mans valour is not terror-proof, when the terrour is from God; Thy mighty men, O Teman, ſhall be diſmayed, and broken with terror, as the word alſo ſignifieth. 3. As terror upon a people is an ordinary forerunner of great deſolation; Thy mighty man are diſmayed, and every one of the mount of Eſau cut off by ſlaughter: So where the Lord hath a judgement to go through a Land, no probable or promiſing furniture will turn it away, but what would hinder it ſhall be made uſeleſſe: The mighty men ſhall be diſmayed, to the end that he may reach his purpoſe, and cut off every one, &c.
Ver. 10.
For thy violence againſt thy brother Jacob, ſhame ſhall cover thee, and thou ſhalt be cut off for ever.
The Lord having pronounced ſentence againſt Edom, proceeds to ſhew the equity thereof from the cauſe procuring it, upon which the ſentence is again repeated. In general, Gods quarrel againſt them, is for their violent carriage towards Judab, for which they are again threatned. Doct. 1. As the Lord doth not ſtrike a people, but where he hath a juſt quarrel; ſo the ſtupidity of men, in not laying ſin to heart, and their blindneſſe and ſelflove is ſuch, as Gods quarrel will not be taken up till himſelfe diſcover it; Therefore doth the Lord himſelf here reveal it. 2. Of all the injuries and evil deeds committed by wicked men, none are ſo remarked, or ſo ſuddenly and ſeverely puniſhed as the injuries they do to the Church and people of God; The Lord threatens Edom for violence againſt Jacob, as if he had committed no other fault, and as filling his cup ſpeedily. 3. The Lord will not forget enemies their intereſt in, and obligations to the people of God whom they oppreſſe, that thereby he may aggravate their guilt, and double their puniſhment; Therefore the Lord reckons Edoms kindred to Jacob, that his unnaturalneſſe might appear, and to be a ground of the ſentence, Thy Brother Jacob. 4. Much ignominy and ſhame is abiding thoſe eſpecially, who ought to be friends, and are foes to the Church of God; partly in that they ſhall be diſappointed of their expectation to ſee the Churches ruine, and partly in that judgements from God ſhall make them baſe and contemptible, if not alſo confound them with horror, that they ſhould have taken part againſt the Church with thoſe who ruine themſelves; for, ſhame ſhall cover Edom, when he is deſtroyed by the Chaldeans, with whom he joyned againſt Judah. 5. Judgements upon the troublers and enemies of the Church, are without moderation and hope of recovery, as coming from the hand of Juſtice, and of a jealous God; Thou ſhalt be cut off for ever; for, however there may be ſome relenting under this or that particular ſtroake, yet (unleſſe that repentance prevent) juſtice makes what they get but an earneſt of more, and purſues them to all eternity, as this ſtroake of Edom is expounded, Mal. 1.4.
Ver. 11.
In the day that thou ſtoodeſt on the other ſide, in the day that the ſtrangers carried away captive his forces, and forreigners entred into his gates, and caſt lots upon Jeruſalem, even thou waſt as one of them.
Edom's violence is more particularly deſcribed, by ſhewing poſitively what he had done, to wit, that in the day of the Churches trouble, he not only was an idle ſpectator, as to aſſiſting of his brother, but concurred with the enemy, as one of themſelves, to help forward the affliction. VVhence learn, 1. Many ſad afflictions may come upon the priviledged people of God when God is provoked, and thoſe not onelyonly cleanly trials and ſufferings for Truth, which have their large allowance of comfort, but judgements full of bitterneſſe and calamity; for here Strangers carry away their forces, enter the gates by force, and caſt lote upon Jeruſalem, or divide their prey by lots, as Joel 3.3. Nahum 3.10. 2. However the Lord in great feverity puniſh his people, yet he hath an eye upon the carriage of every inſtrument of their calamity, to requite them accordingly, and would have his humbled people comforted in believing that his love is ſuch as to do ſo; for, whereas it might have been thought, that the Lord when he was afflicting Judah had caſt of all pity towards them; yet afterwards he reckons with Edom for his behaviour, as that which he had narrowly marked, and revealeth this Doctrine to the Church for her comfort. 3. An idle beholder or onlooker on the people of Gods diſtreſſe, as not concerned, or affected with it, is in Gods account an enemy, eſpecially being one who is obliged to do otherwiſe: for, it is a part of Edom's violence and cruelty that He ſtood on the other ſide, ſtaid aloof, looked on, and came not near to condole, as the ſame word in the Original is uſed, Pſal. 38.11. 4. It is horrible wickedneſſe before God, and will be eſpecially remarked by him, when falſe brethren not only countenance, but actively concur and partake with enemies in oppreſſing the Church of God; Even thou waſt as one of them, in all their hoſtility; and a remarkable one, as being not only a brother, and they but ſtrangers and forreigners; but a moſt active inſtrument ſetting on the reſt, Pſal. 137.7.
Ver. 12.
But thou ſhouldeſt not have looked on the day of thy brother, in the day that he became a ſtranger; neither ſhouldeſt thou have rejoiced over the children of Judah, in the day of their deſtruction; neither ſhouldeſt thou have ſpoken proudly in the day of diſtreſſe.
Ver. 13.
Thou ſhouldſt not have entred into the gate of my people in the day of their calamity: yea, thou ſhouldſt not have looked on their affliction in the day of their calamity, nor have laid hands on their ſubſtance in the day of their calamity.
Ver. 14.
Neither ſhouldeſt thou have ſtood in the croſs way to cut off thoſe of his that did eſcape, neither ſhouldeſt thou have delivered up thoſe of his that did remain in the day of diſtreſſe.
Edoms violence is yet further deſcribed by ſhewing negatively, what he ought not to have done, and yet did; to wit, that in the day of Judah's calamity by the Caldeans, he a brother, who is borne for adverſity, Prov. 17.17. ought not to have looked on their condition with delight, nor inſulted and ſpoken blaſphemouſly againſt God and his people, (as this is expounded, Ezek. 35.12, 13.) not entred the City with the enemies, and ſpoiled them of their goods, nor have laid wait for ſuch of the Jewes as fled, to cut them off, or deliver them into the enemies hand. Doct. 1. The houre of the Churches trial and conrection, is a very ſharp, dark, and violent blaſt: It is a day of calamity, deſtruction and diſtreſs, a day wherein he becomes a ſtranger; That is, not dealt with as a priviledged people, but as ſtrangers, and ſent to a ſtrange Country in exile, and were exerciſed with ſtrange lots. The Churches heinous ſins, and Gods jealouſie over his confederate people cauſeth this; and withal, the Lord mindeth to haſte over the Churches affliction, and therefore ſends it thick on. 2. The Church of God ſuffering much, muſt not therefore think to be exempted from more trial; but muſt, by what they ſuffer, be taught ſubmiſſion to yet further exerciſe, if the Lord will: For Judah in their diſtreſſe and calamity, muſt yet have more from Edom. 3. However wicked men walk after the luſts and paſſions of their own hearts, and ſtick at nothing which they will, and have power to effect, yet the Lord will let them know, that they ſtand obliged by a Law to duty, the violation whereof he will remark, aggravate, and puniſh: For though Edom ſatisfied himſelf and his paſſion, in what he did againſt Jacob; yet the Lord tells him, thou ſhouldeſt not have done thus and thus, but waſt obliged by the Law to do otherwiſe, being both a brother and a neighbour. 4. To adde affliction to the afflicted, is great cruelty, eſpecially when it is done by thoſe, from whom comfort might in reaſon be expected: Thou ſhouldeſt not have looked on the day of thy brother, in the day that he became a ſtranger, &c. This adds to Edoms ſin, that he choſe ſuch a time wherein to let out his hatred. 5. As a careleſs or greedy look on the affliction of the people of God, as it were a pleaſant ſpectacle, is a further degree of their triall and affliction: So it is Eſau-like, and the badge of a reprobate condition, to take pleaſure in ſuch a ſight: For, it is twice marked, that hee looked on the day of his brother; (as an evidence of his cruelty, in adding that to their affliction: See Pſ. 22.17.) 6. As rejoycing of enemies, and their blaſphemies againſt God, his truth, and his peoples priviledges in him, is an uſuall and ſore triall of the Church, when ſhe is in affliction; So it is the badge of wicked men to become inſolent with ſucceſſe, and a cauſe wherefore God will plead with them: For it is another challenge, as for great cruelty, that Edom rejoyced over Judah in the day of their deſtruction, and ſpoke proudly in the day of diſtreſſe. 7. The Lord will not forget the leaſt injures done by any to the Church, even when greater wrongs are in doing to them, which might ſeem to hide the leſſer; For, albeit the Caldeans were now bringing all to ruine; yet the Lord takes notice of an inſolent eye, proud looks, entering into the gate, and laying hands on ſubſtance. 8. Apoſtates and falſe brethren are moſt cruel enemies and perſecuters of thoſe whom they deſert; For, Edom the brother, beſide all his inſulting and joyning with the enemy, did yet more, and ſtood in the croſſe way to cut off thoſe that did eſcape; and delivers up the remnant, when it ſeems, the Caldeans had given over. 9. Even when God is afflicting his Church, and letting looſe the reins to the fury of men againſt them, yet he doth not quit his intereſt in them: For, in the midſt of all this ſtorm from the Chaldean and Edom, the Lord gives them the Covenant-title, My people, as not onelyonly ſtanding unrepealed, but forth-coming for much ſympathie from God, and a reaſon why he thus pleads their cauſe; Sin may procure affliction, but every provocation will not make void the Covenant.
Ver. 15.
For the day of the LORD is neer upon all the heathen: as thou haſt done, it ſhall be done unto thee, thy reward ſhall returne upon thine own… head.
16.
For as ye have drunk upon mine holy mountain, ſo ſhall all the heathen drink continually: yea, they ſhall drink, and they ſhall ſwallow down, and they ſhall be as though they had not been.
The Lord repeats the threatning, and ſheweth that whereas no brotherly obligation, nor ſenſe of duty to God had moved Edom to deſiſt; yet there is another reaſon more touching, why he needed not be ſo inſolent: becauſe the heathen ſhould have their day of it, and that ſhortly, and particularly Edom; it being juſt with God to recompence their injuries done to the Church: and as his people had drunk of the cup of affliction; ſo to make Edom with others, drink of his judgment to their owne deſtruction. Doct. 1. God by his univerſal providence, is Sovereigne Lord and Judg of all men, even of thoſe who know him not, nor acknowledge him, to take trial of their wayes and puniſh them; for there is a day of the Lord upon al the heathen, a day of judicial cognition and recompence, and a day wherein he will prove himſelf God upon them. 2. The Lords correcting of his Church, is a preſage and pledge of vengeance to come on the world and enemies: for, when Judah is in diſtreſſe, the day of the Lord on all the heathen is neer: when they have drunk, the heathen ſhall drinke. 3. The Lord will not be owing his enemies any thing for afflicting his people, but will pay them in their own coin, and make them Scholars at the Schoole they bred the Church with: For, ſuch is Edoms doome, as thou haſt done, it ſhall be done unto thee, thy reward ſhall return upon thine own head. 4. No external priviledge exempteth a people from ffliction, when it is for their good, and their ſinful temper calleth for it; Ye have drunk upon my holy mountain, ſaith the Lord to Judah. 5. It is the Churches advantage to get the firſt eſſay of tryals and judgments, that they may be eaſieſt unto them, the cup of Gods wrath having ſtill, the neerer the bottom, the more dregs, which are reſerved for the wicked, to deſtroy them: For, They have drunk upon my holy mountaine, and yet are preſerved and ſpoken to; but the heathen ſhall drink continually, and ſwallow down, and be as if they had not been; that is, utterly conſumed. 6. The Lords correcting of his people is a meanes to endear them the more to him, and make them more precious in his eyes: For this ſentence againſt the Heathen, is directed by way of encouragement to the Church, (as ye have drunk,—ſo ſhall the heathen,—) to comfort and aſſure her, and make her confident of his good will, in that he will avenge her quarrell.
Ver. 17.
But upon mount Zion ſhall be deliverance, and there ſhall be holineſſe, and the houſe of Jacoh ſhall poſſeſſe their poſſeſſions.
The reſt of this Prophecie contains comfortable promiſes unto the Church now in trouble, whereof however Judah had ſome taſte at their return from the Captivity, and afterwards; and albeit the Church of the Goſpel begetting continual performance of them in a ſpiritual way; yet (ſome of them at leaſt) ſeem to point more eſpecially at the time of the converſion and ſaving of all Iſrael, Rom. 11. In this Verſe there is promiſed to the Church deliverance and evaſion from her troubles; holineſs, and wonted priviledges, and reſtitution to their wonted poſſeſſions; not onelyonly of the Jews, to what they were deprived of by the captivity, but of the whole houſe of Jacob, to what was given them by Covenant, made with their Fathers, which is yet unaccompliſhed. Doct. 1. Albeit the Lord in the time of the Churches trouble, withhold from her the poſſeſſion of her pleaſant things; yet his thoughts and purpoſes of love are then as large and ſure to her as ever, as ſhee may read from the Word, though ſhe ſee it not in diſpenſations: therefore the time of Judah's trouble is a time wherein he makes many promiſes. 2. Not only is there in the greateſt arflictions of the Church ſtill ſome to eſcape, it being impoſſible ſhe ſhould totally periſh: but the Church may expect compleat deliverance from all her evils in due time; For upon Mount Zion ſhall be deliverance. 3. Holineſſe is the unſeparable companion of bleſſed deliverance, and is a means to ſecure it to the Church: for when there is deliverance, there ſhall be holineſſe. Holineſſe is an evidence of Gods dwelling in the Church, who will eſtabliſh his own habitation; and a token that God will preſerve them as his conſecrated people, and not ſuffer them to be profaned and polluted with invaſion of the enemies as formerly: And thus alſo Holineſſe is ſometime to be taken, Joel 3.17. Iſa. 52.1. as the fruit of the Holy Lords dwelling among them, and ſetting them apart for himſelfe, and as the free reward of their ſtudying Holineſſe. 4. Holineſſe is not only the Churches duty to ſtudy after it, but as the Lords promiſe, who undertakes to work it in her: For, it is a promiſe, There ſhall be holineſſe; they ſhall be an holy people, enjoy Gods preſence in holy Ordinances, and be preſerved from violence of enemies. 5. The mercies of the Church, whether ſpiritual or temporal, in ſo far as God hath promiſed, and they need them, are ſure, and ſuch as will be recovered after they have been ſuſpended from the comfort and uſe of them for a long time: For, the houſe of Jacob ſhall poſſeſſe their hereditary poſſeſſions, (as the word is) after long captivity and exile.
Ver. 18.
And the houſe of Jacob ſhall be a fire, and the houſe of Joſeph a flame, and the houſe of Eſau for ſtubble, and they ſhall kindle in them and devour them, and there ſhal not be any remaining of the houſe of Eſau, for the Lord hath ſpoken it.
The next promiſe is of the utter ruin of Edom for the Churches ſake; and of all the moſt inveterate enemies (ſuch as Edom was) of the Church, and eſpecially of the Church of converted Iſrael, who ſhall be the occaſion and cauſe, if not alſo the inſtruments of their enemies deſtruction. Doct. 1. The Church of God will never want inveterate and cruel enemies, nor difficulties, while ſhe is in the world: For, not only Iudah in the time of their Captivity, but the Church in her reſtauration by Chriſt, and the houſe of Iacob and Ioſeph, (which takes in all Iſrael, and the ten Tribes expreſly,) when they ſhare of this deliverance, have an houſe of Eſau againſt them. There is no time wherein the Church hath corruptions, but ſhe is to look for difficulties in it. 2. Oppoſition of enemies unto the Church, doth but contribute to make way for Gods letting out many proofs of his love in helping and delivering her, as this promiſe doth teach. 3. Oppoſition to the Church, is a certain pledge of the utter deſtruction of oppoſers, and the Lord is able when he pleaſeth, to make his weak people ſtrong to bring it about: For this promiſe that Iacob ſhall be a fire, &c. imports not only that Edom ſhall be utterly conſumed as a flame conſumeth ſtubble; but that their medling with the Church ſhal be cauſe of their ruin; as if ſtubble indeavouring to put out a fire, were burnt it ſelf; or that God ſhould make the Church active to effect it, as was in part accompliſhed when the Jewes after their captivity deſtroyed the Edomites, as Hiſtory recordeth. 4. The Word of God, and his Omnipotency and fidelity who ſpeaks it, is ſufficient to confirm the Churches faith in the certainty of moſt improbable things: For, whatever unlikelihood be in this promiſe, it is removed by this; For the Lord hath ſpoken it.
Ver. 19.
And they of the South ſhall poſſeſs the mount of Eſan, and they of the plain, the Philiſtines: and they ſhall poſſeſs the fields of Ephraim, and the fields of Samaria, and Benjamin ſhal poſſeſs Gilead.
20.
And the captivity of this hoaſt of the children of Iſrael ſhal poſſeſſe that of the Canaanites even unto Zarephath, and the captivity of Jeruſalem which is in Sepharad, ſhal poſſeſs the Cities of the South.
It is further promiſed, That the Church ſhall not only have reſtitution, but enlargement of their poſſeſſions, enjoying all their own, and poſſeſſing what had been their enemies. The Jewes in the South taking in Edom with their own portion; they who dwell in the plain enjoying the Philiſtines land as lying neereſt them; and all their own borders recovered, not only Ephraim, Samaria and Benjamin, but Gilead alſo beyond Jordan; and for further confirmation, the Lord foretels that the numerous captivity of Iſrael ſhould poſſeſſe their Northern border to Zareph…h, or Zareptah toward Zidon, 1 Kings 17.9. And that the Captives of Jeruſalem and Judah in Sepharad, (conceived to be a place in a Chaidea,) ſhould poſſeſſe their South-border. Now concerning the accompliſhment of this promiſe, it cannot be ſaid that any thing done by the Maccabees, and their ſucceſſors, or obtained by Herod and his ſucceſſors from the Romanes, was the full performance, theſe things coming far ſhort of what is here foretold; beſides, that the children of Iſrael or ten Tribes are expreſly mentioned in this Prophecie. Nor doth the taking the place in a ſpiritual ſenſe fully exhauſt the meaning, there being ſuch expreſſe deſignation of places to be poſſeſſed, and of ſeveral troups of captives to poſſeſſe the ſeveral places; And therefore it ſeems to point further at the reſtitution of Iſrael to their own land, and the inlargement of their border, when they ſhall turn to Chriſt in the latter dayes, Rom. 11.25, 26. However the Promiſe may teach us: 1. The afflictions of the Church, through Gods bleſſing, tend to their advantage and gain; For the Captivity are to get not only their own land, but the mount of Eſau and the Philiſtines, and what they had not before their Captivity. 2. Chriſt in his Church will gain ground on his enemies, and poſſeſſe and reign over them, either by their voluntary converſion, or violent ſubjection and deſtruction: For ſo much doth the ſcope of this promiſe, being ſpiritually taken, import. 3. The priviledges of the people of God are irrevocable and immurable, and will break forth in comfortable fruits after long and ſad interruptions. This is again ſignified and taught by Iſraels poſſeſſing the fields of Ephraim, and Semaria, and Benjamin with Gilead (as the Original hath it) of which they have been ſo long deprived. 4. The Lord marketh every diſtreſſe, and captivity of his people, and what becomes of them; and may manifeſt much of his goodneſs to ſuch as he hath ſore afflicted, and brought down with corrections: For though the Captivity was ſent away with much ignominie, and carried far off; yet the Lord marks that they are the captivity, and where they are, and will reſtore them to their poſſeſſions, and cauſe them to poſſeſs the gates of their enemies.
Ver. 21.
And Saviours ſhall come up on Mount Zion to judg the Mount of Eſau, and the kingdom ſhal be the LORDS.
A further Promiſe of fit inſtruments to be raiſed up in the Church to deliver her, and manage the cauſe of God againſt enemies as of old, when the Lord raiſed up Judges to deliver Iſrael: Whereby we are to underſtand, not only ſpiritually that Chriſt will ſend to the Church his Apoſtles and Meſſengers, who inſtrumentally ſave the Elect, 1 Tim. 4.16. by holding forth Chriſt in the Word of Salvation, and by their Doctrine do condemn the world: but that in all Ages, and eſpecially in the Church of converted Iſrael, God will raiſe up inſtruments of deliverance to the Church, as he did alſo in the times betwixt the captivity and coming of Chriſt. Doct. 1. The Church of Chriſt will not want fit inſtruments to promote her happineſſe: For, Saviours ſhall come up on Mount Zion. 2. The allowance of the Church of God, is Salvation eternal and temporal alſo, in ſo far as is fit for her to receive: Therefore are the inſtruments ſent to her called Saviours; to wit, in an inſtrumental way. 3. The Doctrine of the Goſpel in the mouth of Chriſts Servants, doth reprove, judge and condemne the world, and all the enemies of Chriſt, and this judgement is ſeconded with ſpiritual plagues, and ſometimes temporal, till the day come when the World ſhall judge them, and they receive a complete recompence according to it. Thus do ſome of Chriſts inſtruments judge the mount of Eſau. 4. As the Lord is Soveraign in all the world, even over his enemies: So when he raiſeth up inſtruments for the Churches good, he will bleſſe them, and by them bring his enemies to an account, and execute his ſentence againſt them; For theſe inſtruments of the Churches temporal deliverance do judge the Mount of Eſau, when God delivers enemies into their hand as his delegates to pour his vengeance upon them.
The laſt and great promiſe is, that God in his Chriſt ſhall have a Kingdom in his Church, and among their enemies for their behoof. Doct. 1. Where Chriſt ſets up his Church, there he ſets up his Kingdom alſo, and will be acknowledged as ſuch: For, the Kingdom ſhall be his. 2. No dominion or ſovereignty is to be acknowledged in the true Church, but Chriſts only; he alone hath power to make Lawes binding the conſcience, to inſtitute Ordinances, enjoyn cenſures, appoint Officers, by his own Courts to judge his own Houſe, &c. For, the Kingdom ſhall be the Lords. All other Saviours or inſtruments of deliverance muſt ſerve him, and his Officers muſt content themſelves with his Miniſtry. 3. The Kingdome of Chriſt is matter of comfort to the true Church and godly, it being ſweet to live under his yo…k and protection; for it is a promiſe, The Kingdome ſhall be the Lords. 4. Chriſt holds his kingdom by a certain and firm tenure, as being made ſure to him by the infallible promiſe of God, as here is recorded in holy Scripture, and upon this ground may the Church notwithſtanding all oppoſition, expect the day when the kingdomes of this world ſhall become the kingdomes of our Lord, and of his Chriſt, and he ſhall reign for ever and ever, Rev. 11.15.