Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Micah

Commentary on the Old Testament Volume 2-4 · Biblical commentary 7 · minor prophets · Micah

p. 706THE PROPHESIE OF MICAH:

CHAP. I.

AFter five others Prophets, called the small Prophets, besides Isaiah, Micah is sent by threatning Gods judgements, and reproving the sins of Gods people, to stirre up both Israel and Iudah to repentance, and to set forth things pertaining to the Kingdome of Christ Jesus, having this in him singular, that hee tels the place where Christ should be born, chap. 5. 2. speaking in many things the same words with Isaiah, which argueth the sweet harmony amongst the Prophets then, and reproveth our jarrings now to the great hinderance of true piety so that to the end of their continuing Kingdomes they wanted not Prophets, but had many to premonish them of their ruine to come to the very last, that their judgement might be the more just, and the nearer it was, the more were they preached unto: which sheweth that plentifull preaching in a Kingdome is not alwayes a sign Note. of Gods favour, but sometimes a forerunner of his wrath approaching, that we of the Kingdome of England, that have so many Sermons now preached more then ordinary, may take notice from hence, that this may be our case, and therefore repent. For this Prophet hee is said to be a Morashite, that is, of V. 1. Vatblus. An. Mas. Hieron.a City in Judah called Mareshah, Iosh. 15. 14. said by Vatablus, and Andr. Mas…us, to be a fair City then, although in Ieroms time it was but a little village two miles from Eleutheropolis, and Micah signifieth poore, Moreshah, possession, so, blessed are the poore in spirit, for theirs is the Kingdome of heaven, it shall be their possession: this epithet, the Morashite, is added also to distinguish him from Michaiah, who prophesied in the dayes of Ahab 100 yeares before. For the time p. 707of his prophesying, it was in the dayes of Jotham, Ahaz, and Hezekiah, he was of the same time with Isaiah and Hosheah. Micah may also be rendered, quis sicut? who like him? as being most full of divine Mysteries, for which he is noted by Jerome to be placed in the midst of the small Prophets. And hee is said to have seen these things concerning Samaria and Jerusalem, that is, both Kingdomes, Samaria being named first, because to be first destroyed, and because the most wicked then of the two, for which it was chiefly threatned; and his seeing was common to him and other Prophets, who are said so to do, because they had Visions and Revelations hereof from God. If hee taught all the time of the Kings here named, hee prophesied long, under Jotham 16 yeares, Ahaz 16, Hezekiah 29, in the totall 61. And there were in these times divers changes, Jotham a godly King, yet took not away the high places, Ahaz most Note. wicked, Hezekiah took away both all idolatry and reliques thereof, so that Micah continuing faithfull in the time of these changes, not sparing to inveigh against all sorts of sin for fear of any man hath set us a notable sample to doe likewise.

Heare (all yee people) and hearken (O earth) and all that therein is, Let the Lord himselfe V. 2.be witnesse against you, from his holy Temple. The Prophet being about to reprove great and grosse sins beginneth with an exordium to stir up to attention, not much unlike to Moses, Deut. 30. & 32. and Esai. 1. onelyonly Micah cals upon the people of all Nations, and not upon Israel onelyonly to hear, that their shame might be published every where all over the World, for which he next nameth the earth and all things therein, both animate and inanimate. For all things, when God will, shall in their kinde testifie and shew the wickednesse of men to their more just confusion. And that their judgement might be from the most sufficient witnesse of all others, hee also calleth the Lord to witnesse against them from his holy habitation, that is the Temple at Jerusalem, of which hee often said, this is my house, and here will I dwell for ever.

Behold the Lord will come downe and come out of his place, and tread upon the high V. 3.places of the earth. This is not spoken as if the Lord at any time were included in any one place, for he filleth all places with his presence, but because the Temple which was properly the place of his habitation upon earth, was high situated, wherein the wicked Iewes conceived him to be included, as another false god or idol, not being able to stirre out, especially as long as they felt not his punishing hand, but onelyonly heard his Prophets threatning them in his name, hee saith, that hee will come out of his place, and that they shall soone finde and feel to their cost, when they shall be miserably destroyed. Wherefore his coming out here spoken of is by his judgements, although as Calvin Calvin.saith, some think it to be meant of his forsaking his Temple, of which it is prophesied, Ezek. 9. But it is plainly spoken of his coming from his Temple to his Tribunall, which should be so terrible to the wicked, that none should be able to abide it, as is intimated in the next words, and shall tread upon the high places of the earth.

And the mountaines shall melt under him, and the valleys be cleft asunder, &c. Where V. 4.by high places, not onelyonly such, as wherein idolatry was committed, and mountainous places, but mighty men, and high in worldly dignity, who thinke for their greatnesse that no judgments can come at them, are meant. But God wil tread the proudest of them under his feet, and their stout hearts shall then bee like melting wax before him a consuming fire, that runneth down a steep hill. And the like is often by other Prophets spoken of God to set forth his Almighty power to make even Kings and Princes to tremble before him and not to goe on in sin.

What is the transgression of Jacob? is not Samaria, and the high places of Judah, is V. 5.not Jerusalem? that is, the great and capitall sin of both Kingdomes, abominable idolatry hath the beginning from the wicked Kings reigning in both these Metropolitan Cities, and hence is upheld and maintained in all parts of the Kingdome, and hereby God is most provoked, Exod. 20.

p. 708I will make Samaria as an heap of a field and as planting of a Vineyard that is, of a City full of houses, and faire buildings, they being all burnt downe to the ground, but it shal not serve for a place of habitation any more, but be ploughed and sowen, as a field with corn, and digged and planted, as a Vineyard, see this more plainely set forth touching both Samaria and Jerusalem, chap. 3. 12.

All the hires thereof shall be burnt with fire, that is, the goods gotten by these V. 7.idolaters, whilest they served idols, and imputed to their blessing for their continuall devotions towards them, as they are said to do, Hosh. 2. all these, which the enemies having subdued them cannot carry away, shall be burnt up: and they are called hires of idols, not because idols as whoremongers gave them, but they were thought by these base idolaters, often compared to whores, to come in unto them as a reward for their love and voluntary subjection to them, as an whore for hire prostitutes her body to an adulterer, as is further explained in the next words, for they gathered it of the hire of an harlot, and they shall returne to the hire of an harlot, that is, as sacreligious gaine to the fires consuming, as Achans wedge of gold. Vatablus will have idols the whores, and these hires Vatablus.given unto them and laid up in their Temples, but idols are no where so set forth, but idolaters onelyonly, yet I mislike not, that the gifts given by blinded people to idols, honouring them therewith, as they are drawne to doe by their cunning Priests, should be also understood, all which as the hire of an whore, comming in in aboundance shall wast and weare away againe to nothing.

For this I will mourne and houle, I will make a mourning as of Dragons, and as the V. 8.mourning of young Ostridges. Here the Prophet expresseth with what griefe of spirit he hee was taken for the calamities to come upon his people, that of him some others might learne to be likewise affected and escape them. And his comparisons to this end are most emphaticall, first of a Dragon, which encountreth Gualter.with an huge Elephant, though farre lesse and killeth him, but the Elephant falling upon the Dragon hee lyeth howling and crying under the weight of his heavy corps, not able to get out, till he dyeth also. 2. Of a a young Ostridge, which being left by the dam in the Egge, because shee forgetteth where she laid it, of such extraordinary forgetfulnesse is the Ostridge, when by the heat of the Sun in lying in the sands of the Sea shore it cometh to bee hatched, it runneth up and down for want of a damme to provide it meat, making a most lamentable noise, as being ready to famish. Thus Gualter, but the word foreign here used signifieth an Owl, yet Jerome a man most learned in the Hebrew tongue renders it Ostridge, and if the history before going be true, it most aptly agreeth unto it.

For her wound is incurable, he is come to Iudah, that is, so great a destruction is V. 9.coming upon the Kingdome of the ten Tribes, as that it is never to be repaired againe, as indeed it was not, for although they of the Kingdome of Iudah returned from captivity in the dayes of Cyrus, yet Israel did not. And whereas hee saith, he is come to Judah, and to the gates of Jerusalem, hereby he meaneth Senacherib the King of Ashur, who tooke all the Cities of Judah, and then bent his 2 King. 19. Gualter.2 Kgs 19course to Jerusalem; but through the prayers of godly Hezekiah hee had his huge hoast there destroyed, thus Gualter, and Calvin rendring the former words, her plagues are bitter, and so indeed the word foreign signifieth, or ful of grief, but Lyra expounds it of the corruption of Samaria infecting even unto Judah, Lyra.and Jerusalem also, and consequently bringing destruction upon both. But I rest rather in the former, because the Prophet is hear speaking of the punishment of the sinne, having before laid open the sinne, and the history of Senacheribs coming to the gates of Jerusalem, having before destroyed Samaria, doth most aptly agree.

Declare it not in Gath, weep not in the house of Aphiah, roll thy selfe in the dust. Here V. 10.the Prophet, after professing to lament the destruction, of which he prophesieth, stirreth up his brethren of Israel to doe likewise, or bidding them lye in the Calvin. Junius.dust, he sheweth, what they should shortly be compelled to doe. The sense is p. 709made much more obscure in our translation then in others, which are also more agreeable to the Hebrew. For both Vulg. Calvin, and Junius, make a distinction thus, Tell it not in Gath, weep not at all: in the house of Aphrah, or of the dust, roll your selves in dust, for foreign signifieth dust, and was indeed the name of a city in the tribe of Benjamin, Josh. 18. 23. but doubtlesse, as Calvin hath it, he alludeth to the signification of the name, it being most probably so called, because a most dusty city, as certain cities in Galilee given to Hiram were called the land of Cabul, that is, durt: and Paris in France hath the name 1 King. 9. 13.1 Kgs 9:13Lutetia in Latine, a luto. The meaning then of this place is, Because the Philistims will rejoice and make a mock of your misery when it cometh, and this will greatly aggravate it, ye shall make no outward shew to them hereof, by publishing it in any of their cities, by crying or howling for it there, but going in secret, and there covering your selves with dust, ye that remain shall grievously lament this your great overthrow. And thus, if any doubt shall arise, by reason of the Prophets first words, Hear ye all people, how these agree with them, it is resolved, the judgment should be so notorious, that all nations about should take notice of it, but the Jews, as being much confounded hereat, should not be the publishers of it, but conceal their sorrow therefore as much as they could; see a passage like this, 2 Sam. 1. 20.

Passe away thou Inhabitant of Saphir, having thy shame naked, Vulg. and passe yee away, it being spoken to them that were bidden before to roll themselves V. 11.in the dust, to shew that they should passe away into captivity. Yee have a fair Lyra.habitation, a confounded ignominy: that is, yee of the ten tribes, but it shall be turned into confusion, when this time of your captivity cometh, Hebr. it is, yee have a fair habitation, for foreign signifieth fair, and then the next words are a den…ded confusion, or confusion made naked, meaning for beauty and glory, which they formerly had, a lamentable change into confusion that should befall them, and that such as though they would, they should not be able to hide from the view of the world. Junius also hath it, transt habitatrix elegantis loci, as the word rendred passe away, is not a plurall but a singular, as answering Junius.to the words before, roll thy self in the dust. And for the word Saphir as it goeth in N. Tr. it is not so Hebr. but Shaphir, the word Saphir, which commonly sets forth a pretious stone being, foreign. The Inhabitant of Zaanan came not forth in the mourning of Bethezel, he shall receive of you his standing, Vulg. she went not out, that dwels at the going out, the neighbour house shall receive mourning from you, which stood to it self: expounded by Lyra, although this nation be not yet gone away, yet it is, as it were, in departing, and Judah which is the neighbour house shall suffer also after it, as she hath received infection from it, that is, from Samaria meant by the nation before spoken of, but in the next words, which stood to it self, he sheweth for a time it should stand, viz. in the dayes of Hezekiah, although the destruction thereof were also then attempted by Senacherib King of Ashur.

The first words rendred, she that dwelt at the going out went not out, are Hebr. she that inhabited the flock: by Junius rendred locum pecorosum, and that not unaptly to make sense of it in another tongue, whereby most probably are meant the inhabitants of Bashan on this side of Jordan, because that country is specially commended for fruitfulnesse in grasse for the feeding of cattle, and so it is spoken by way of concession, as if he had said, I grant, that the inhabitants of those outermost parts of Reubenites and Gadites, are not yet carryed away captive, for which ye be in hope that ye shall not, who dwell more within the land of Canaan, but ye shall notwithstanding come into this lamentable case, and the house near, for so the word Ezel in Hebr. signifieth, shall receive mourning from you, then the last word foreign there is a standing to him, implyeth a continuance of the Jew still for a time after Samaria captived. As for the N. Tr. which makes foreign and foreign proper names, I see no reason therefore, for which cause I think it best to read and expound it as hath been said. Junius who agreeth with us, in the first words in the reading, yet Junius.in the last and the sense goeth quite from us, by the place of flocks, understanding p. 710more barren places that were not far off, and depended for corn upon the fair country before spoken of, but now it being destroyed, mourning should come to these places for want of their supply of provision from thence, as in times past, for which he renders it, mourning shall be in the adjacent places, which receive from you their constitution, confirming it by that which followeth v. 12.

For the Inhabitant of rough places shll lament for the good, when evill shall come from the Lord to the gates of Jerusalem: For which N. Tr. hath it the Inhabitant of Maroth waited carefully for good, &c. Vulg. shee that dwelt in bitternesse was infirmated to good: expounded by Lyra of the Kingdom of Judah, sick of sin after the time Lyra.before spoken of, in the dayes of Manasseh, for which she was destroyed also by the Caldees and so dwelt in the bitternesse of great sorrows. Against this translation nothing can be excepted, only I take it to be spoken of Samaria before stirred up to lament, for of Judah and Jerusalem nothing hath been yet spoken, but of Senacheribs coming to her gates, she yet standing when Samaria came to misery. And so these words have reference to v. 10. and the first part of v. 11. as a reason thereof. For even the Kingdom of the ten tribes looked for good by the seducement of idolatrous Priests who spake all good unto them, and that the evils threatned should not come upon them, but they found to their cost the contrary to be true, being brought to dwell in bitternesse of extream sorrow, for the phrase used infirmated to good, or made sick, it is meant, through waiting for good, but it not coming, languishing and pining away as one sick of a consumption.

Thou Inhabitant of Lachish bind the chariot to the swist beast, she is the beginning of V. 13.sin to the doughter of Zion: Here the Prophet comes to the Kingdom of Judah, whereof Lachish was one city, Josh. 15. 39. and Achzib mentioned v. 14. another, Josh. 15. 44. In bidding Lachish bind the swift beasts to the chariot he intimateth the enemies coming against Lachish and taking it, as indeed Senacherib is said to have done, 2 King. 18. 14. he took all the cities of Judah, and Lachish in particular, where for a time he abode, and thither did Hezekiah send unto him, and v. 17. from thence he sent his army against Hezekiah. But how was Lachish the beginning of sin to Zion? Junius saith, because Amaziah, who Junius. 2. King. 14. 19. Ps. 105.2 Kgs 14:19Ps 105fled thither was killed there, which was a soul sin, and such as God cannot but be greatly offended at, for subjects to kill their Soveraign, touching whom the Lord hath said, touch not mine anointed; for howsoever others seek to avert the Reader of this place from taking the King to be here meant, from the consideration of the time when it was spoken, viz. in the dayes of Abraham, Isaac, and Jacob, and his children, of whom none was yet a King; David, the Pen-man thereof, sheweth plainly, that he took it of any King by Gods providence set up to reign over a people, when he said of Saul being in the cave, 1 Sam. 24.1 Sam 24God forbid that I shall lay hands upon the Lords anointed, or who can do it and be blamelesse? And this he further confirmeth from v. 14. where it is said, the houses of Achzib shall be a lie to the Kings of Israel, that is, according to the signification of the name, for it signifieth a lie, for they of Lachish and Achzib lyingly joined together contrary to the trust by the King reposed in them, and betrayed him to the men of Jerusalem, who conspired against him, and pursued him thither and slew him, thus he; But Gualter saith, that Lachish was near to Beershebah, a place infamous for sin and Idolatry, from whence therefore most probably Gualter.that infection spread first to Lachish and from thence to Zion, and it is just with Note. God, that they who are first in sinning and the Authors of any abomination to others, should first of all others smart for it, and most remarkably, as Jeroboam, who was the author of the Calf idolatry, and Ahab of Baalisme. Lyra saith, that the same, which is called Lachish here was Dan, for which he citeth Judg. 18. 29. and Dan was most infamous for idolatry before any other tribe, Hieron. de locis Hebr.as we may see in the same place. But he was herein foully deceived, for not Lachish, but Laish was called Dan; Lachish, as hath been said, and as Jerome sheweth, being in the tribe of Judah, that in Dans lot. It remaineth good therefore what Gualter conjectureth of Lachisbes being the beginning of sin to Zion; and to the same effect speaks Calvin.Calvin.

p. 711Therefore shalt thou give presents to Maresheth Gath, the houses of Achzib shall be V. 14.a lie to the Kings of Israel: Therefore he shall give emissaries upon the inheritance Gath, the houses of lyes to deceit, to the Kings of Israel, so Vulg. Lat. which is word for word according to the Hebrew, only the first word is not thou shalt give, but give thou, and Achzib and Maresheth which are proper names of places, as was before noted out of Josh. 15. 44. for as Achzib so Mareshah is there named one of the cities of Judah: but taking them for appellatives and following the Vulg. Lat. Lyra expounds all thus, He, that is, the King of Ashur shall Lyra.send forth his warriers, for to give emissaries and to send men forth in warlike manner is all one, Ʋpon the inheritance of Gath the houses of lyes, that is, against the Philistines country first called an inheritance, one chief city, Gath, being put for all the cities of the Philistims, and becoming the Assyrians inheritance after subduing; and the houses there are called houses of a lye, for their lying to the Kings of Israel, and deceiving them: which, as R. Solomon saith, was by making a league with them, as the Syrians didwhen they came against Judah, Esa. 7. but for fear lest Israel should grow too potent, not keeping it, and therefore stirring up Hoseab against Pekah the King of Israel to slay him, as 2 King. 16. whereas the word therefore, in the beginning of the verse seemeth to make against it, because it implyeth the reason to be laid down before, v. 13. and so this to be spoken to Lachish, and not to Gath, he saith, that the word therefore hath reference to the words following, but not to them before going, but because this stands not with sense, neither do we read any where of the Philistims making a league with any King of Israel, or breaking it, as hath been said, therefore to pass thisover as a Rabbinical invention, let us see what light any other Expositour giveth to this difficult place. Gualter saith, that the word foreign Gualter.is of diverse signification. properly it signifieth emissaries, as the Vulg. Lat. renders it, or any things sent out, but about the things which it is said, that Lachish should send out, is difference amongst Expositours, some holding tribute to be meant, the receivers whereof probably the King of Assyria placed in Maresheth Gath, when he had subdued it: Some, arrows or darts, of which the King of Assyria should find good store at Lachish being taken, herewith to goe against Gath to subdue it also, for such weapons are by a generall name called Missilia; Lastly, some, presents, sent to the Philistims to help them against the Assyrians, whose coming they feared, but he saith, they should find them houses of Achzib, that is, lying to the Kings of Israel, because how fairly soever they might promise, yet indeed they should do them no good. And this he chiefly resteth in as most genuine. Junius saith it is an irony, Go to, give gifts, and so make thee friends all thou canst of neighbour cities, such as Maresheth and Achzib were, they shall, when thou hast done all that thou canst, prove but lyers to the Kings of Israel, by which name he cals the Kings of Judah, after Israel carryed away captive, because from thenceforth they reigned over those of them that remained. And whereas Gath added to Maresheth, seemeth to imply not a city in Judah to be hereby meant, but the habitation Gath it self, he saith, it might have that Epithet added to it, though a city of Judah, because the men of Gath sometime inhabited there, but were expelled, as we read 1 Chron. 8. 13. And of all other Expositions this seemeth to me the best, for of the Jews confederating at any time with the Philistims, we no where read, although Israel did sometime with the Syrians, and Judah with other Nations, but one city might put some confidence in others, and her Kings in them, all being so many and strong; but in so doing they should be utterly deceived at the last: yet there is one sense before given of the word emissaries, which agreeth best of all, viz. tribute paid at Gath to the Assyrian, he bids them give it, to shew that they should do it, and then addeth, if the Kings of Israel had any confidence in the strong houses or places of Achzib to be defended, that they might not come into this servile condition, he saith, this should prove but a deceit or lye to them. Hebr. this is set forth as an excellent paranomasie foreign.

Yet I will bring an heir to thee (O inhabitant of Mareshah) he shall come to Adullam p. 712V. 15.the glory of Israel: That being done, which is before prophesied of, viz. the cities brought under, and the King, who trusted to the strength thereof, carryed away captive, I the Lord will make thee the inheritance or possession of another King, and in naming Mareshah in particular, he hath respect not so much to the city properly so called, as to the signification of the word, inheritance, as if he had said, (O inhabitant of the inheritance,) sometime given to Israel, both thou and thy country shall become to be his inheritance, that shall Josh. 15. 35.Josh 15:35conquer thee. For the next words, Adullam was a city in the tribe of Judah, from whence the cave wherein David lay hid, had the name; and hereby is meant, that the enemy in taking the country into his possession should take in all the cities thereof, yea even Adullam with the cave thereof, so that if any should think by hiding themselves here, or in any other obscure places, they should notwithstanding be found out and taken: and he calleth Adullam the glory of Israel, because David, that was so famous, for a time lay hid there, which made it ever after a place of great note throughout the land; to this effect also Gualter, Jerom, and Lyra note, that the word foreign signifieth both Gualter. Hieron. Lyra.glory and gravity or heavinesse, and if it be taken for heavinesse, the sense is plain, the enemy coming thus and possessing the country shall be the heaviness and sorrow of the people of Israel.

Inlarge thy baldnesse as the Eagle: that is, because it shall be thus unto thee, V. 16.lament and sorrow greatly, expressing it by outward signs of plucking off thy hair, as the Eagle sheds her feathers being aged.

CHAP. II.

VVOe to them that think iniquity upon their beds, and work evill. For iniquity V. 1.Hebr. it is foreign signifying both iniquity, labour, a lye, and vanity: Here the Prophet layeth open the doings of the covetous oppressours, when Note. other men be at rest upon their beds in the night, and nature requires that it should be so, they are then working in their minds by some cunning means or other to circumvent and make a prey of their neighbours, and yet that which they so wickedly work for, and break their sleep, is but vanity, they have uncessant labour in their mindes, how to lye and deceive most covertly for an advantage, but all which they get by thus doing, is but vanity, and puls a curse upon them, which is implyed in that a woe is here denounced against them, so that they are most foolish of all other men, for which it is said, they that will be rich fall into many noisom and foolish lusts, that drown the soul in perdition, and he that studyed in the night about the gathering of worldly 1 Tim. 6. 9.1 Tim 6:9goods, is said to be a fool, thou fool, this night they shall fetch &c.Luk. 12. V. 3.Luke 12

Against this family I devise an evill; the same word rendred devise, is here used that was used v. 1. as if he had said, ye devise iniquity or injustice upon your beds, which shall finally come to nothing, but I am also devising to bring that upon you, which ye shall not escape, ye shall not draw out your necks, a metaphor taken from beasts yoaked, and brought under, to shew their servile condition to come; neither shall yee walk on high, which is added, because men growing rich are commonly proud, and are of an elate carriage, but being brought under the yoak of servitude to their enemies, they go like poor slaves. because this is an evill time, that is, will be a time of misery for you, and he sets them forth by the name of this family, to intimate their pride arising from the house of which they came.

Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord: this is added to v. 4. where a lamentation is made for their fields taken V. 5.away, which they had gotten by fraud and oppression, according to v. 2. now he saith, these being in the enemies possession, it shall not be in their power any more to divide them by a line, or by lot, wherein he alludeth to that p. 713which was done in Joshua his dayes, and which used still to be done in dividing the fathers inheritance amongst his sons after his decease, and he calleth the Israelites the congregation of the Lord, as they had been, but now should be no more.

Prophesie not to them that prophesie, say they, they shall not prophesie to them, that V. 6.they shall not take shame: Here the wicked Jews are brought in as opposing the Prophets of God in their threatnings, and forbidding them so to doe, as Amos 2. 12. so that the first words are to be taken as spoken by them, and it is to be noted, that the word rendred Prophesie not, signifieth Distid not, but is commonly used to set forth prophesying, because as the rain distilleth Gualter.drop after drop upon the earth, and softens it, and makes it fruitfull, so doth or ought prophesying to doe by mens hearts that hear it; but the wicked Jews most probably use this word taken from distilling to disgrace prophesying, as a vexatious continuall dropping; in which sense it it used of a scolding contentious woman, that she is as a continuall dropping: for so Prov. 19. 13.Prov 19:13prophane men account preaching against their sins no better then railing Note. or dropping down gall upon their mouths, which is most bitter and distastfull. The next word Hebr. is, they shall prophesie: wherein the Lord is brought in speaking to the contrary against these audacious rebellious children, who durst by their opposition seek to stop the mouths of his servants the Prophets, so as none but ungracious children will offer to doe to their father. Here then is a kind of Dialogue, wherein first the wicked Jews speak saying, prophesie not; then the Lord answers, they shall prophesie; and this is verbatim according to the Hebrew. But then it followeth, they shall not prophesie to these; Shall they prophesie, and yet shall they not prophesie? here is no contradiction as it may seem, but a further expression of the unprofitablenesse of prophesying to these wicked ones, it being meant, they shall not prophesie to these reprobates, but as they are mingled together with the elect, for they indeed are unworthy, and if there were none but such to heare, that precept should rather be followed, Give not your holy things to dogs, &c. and then the last words follow most aptly, left it apprehend shames, as the words properly signifie, that Matth. 7.Matt 7is, left the word of God uttered by them, reap nothing but reproaches, as it doth at the hands of such wicked ones from time to time; thus Gualter and Calvin, who saith it is a threatning that hereafter they should have no more prophesying, as after Malachi they had not. The Vulg. Speaking speak not, it shall not distill upon them, the house of Jacob saith confusion shall not comprehend, joining the beginning of the next verse to this, expounded by Lyra, speake no more ye prophets of judgment, it shall not come upon these being Gods pecullar people; and this is the saying of the whole house of Israel, confusion shall not befall them. This indeed, it the words would bear it, makes all plain very briefly. But here is no participle at all, but two verbs, the one with a negative, the other without, thus, Distill not, they shall distill: then whereas he hath it, it shall not distill, in another sense, and in the singular number, it is the same word, and a plural, intimating the same signification, they shall not distill to these; and therefore I rest in the first, the sense being plainly this. They, the wicked Jews, say to the Prophets, Distill or Prophesie not: but the Lord saith Prophesie, yet not to these wicked ones to benefit them, as the moderate rain distilling or dropping upon the ground; it, that is, their prophesying, shall not remove confusions from them, that is, the evils before threatned, for the word foreign signifieth to remove as well as to apprehend, it being used in this sense, Prov. 22. 28. Thou shalt not remove the aneient bounds, wherefore translations, which perplexe and trouble the sense, would be corrected thus, Prophesie not, they shall prophesie, but they shall not prophesie to these, for prophesying shall not remove or prevent confusions, that are coming upon them for their sins.

O thou that art named the house of Jacob, is the spirit of the Lord straightned? Here V. 7.the Prophet against their forbidding to prophesie v. 6. tels the wicked Jewes, that it was not in their power or the power of all the men in the world to p. 714restrain the spirit of God speaking by his Prophets, and therefore it was horrible impiety in them to seek thus to doe, are these his doings? here againe the wicked are brought in speaking by way of objection against present Prophets, as if they had said, The Lord is gracious and mercifull and especially to us, the house of Jacob, he hath alwayes in former times magnified his mercy in saving us from the hands of our enemies, but ye that come now in his name, doe nothing but threaten us with judgements and destruction; is it possible then, that the Lord should now goe contrary to his owne nature in doing so against us, as yee say? they are surely your inventions to terrifie us, God doth not imploy you to threaten, that he will doe any such things. To this he answereth in the next words, do not my words good to him that walketh uprightly? if God be now changed towards you, it is not through any mutability in him, but because yee are degenerated and gone from the wayes of your Father Jacob, hee walked uprightly, and had good words from God and performances accordingly, so that Gods words did him good, but yee contrariwise having nothing but a name from him walk perversly, and therefore your must looke, that the same good word of God should be turned to you to such, as yee are unwilling to have it, viz. a word of threatning, condemning, adjudging you to the miseries spoken of by the Prophets whom ye so much maligne and oppose. Lyra, who joineth the first words of this verse to verse 6. as hath been before Lyra.said, rendring them, the house of Jacob saith, contrary to the Heb. verity, which is, that called the house of Jacob, give this for the meaning, is not the Spirit of God of as great power as in times past? these then shall not be his works, which yee Prophets say he will doe against us, we beleeve you not. But it hath been already better expounded, as relating to vers. 6. in the first words there; thus also Gualter, and Calvin, who notes an emphasis in these words, thou that are called Gaulter. Calvin.the house of Jacob, who hast been continually taught of God, dost thou now like a madde dogge snarl at his doctrine? if heathens should doe so, it were not so much to be wondered at, but in thee it is altogether intolerable.

Even of late my people is risen up as an enemy, yee pull off the robe with the garment. Having V. 8.taxed their sinning against God in their opposing his Prophets, now he proceedeth to shew, how they in stead of children became enemies to him by their oppressions of men and women: from the men stripping them, as they travelled upon the way like most cruell theeves and robbers who take away the money of passengers, and when they have done so, their garments, especially, if they be more costly, as robes or other good raiment, thus leaving them naked without all pity. So he meaneth, the great ones amongst the Jews did by the middle and meaner sort through their oppressions, and vers. 10. they V. 10.turned the women out of their delightfull houses, that is, widows, oppressing them by their power, till they were inforced to leave their houses, in which they had long dwelt, and therefore most dear unto them, selling them away to pay their debts by such oppressions growing upon them: Or, they made them to leave them being otherwise ready to force them through their vile lusts. But it is to be noted, that enemy-like parts acted against men and women, Note. who are the people of God, make the actours enemies to God, for which it stands every one in hand to beware of such practises, as hee would not declare himselfe to be Gods enemy, in whose favour and peace with whom lyeth all our comfort. And hee saith, that they were turned enemies of late, to denote, that of old they were not so, but the abominable sin of idolatry having broke in upon them, and contempt of the Prophets destroying or cauterising the conscience, they were now prone to all most foule evils, from which even naturall men abhor. Lastly, note that not onelyonly sharkes and shamelesse shifters are theeves and robbers, but also oppressours of what estate or degree soever, yea they are so base, that they strip men of their garments, and most inhumanely turn poore widowes out of their houses to live ever after harbourlesse and in misery. And hereby they are plainly censured, that in this land have robbed passengers, that were quiet and peaceable, meant by these words, who were averse from warre, and the oppressours of these times by laying upon p. 715the people intolerable taxations, for this hath not been done but of late in these miserable times, wherein many have been turned out of their houses by being made to flee from thence for fear of greater evils, or have had their estates taken from them, not onelyonly to their present suffering of all manner of want and misery, but also to the impoverishing of their children, who should have succeeded in their inheritances, which is meant by the next words, from their children yee have taken away my glory, where by glory in heritances so wonderfully conferred upon the children of Israel are set forth, because in bringing them hereunto God procured to himselfe so great glory for his Almighty power and goodnesse appearing towards his people herein. All these, as well as the wicked Jews are risen up as enemies to God, and therefore wofull is their case, although they may flourish and prosper for a time.

Arise and depart, for this is not your rest, because it is polluted, it shall destroy you for ever, V. 10.Heb. for pollution it shall be destroyed, and the destruction mightily. Here they are threatned againe with going into captivity out of their owne land, which they had by their sins polluted, as the Canaanites had done before them, who were therefore spewed out, and withall with horrible destruction, in rendring the words, the Vulgar comes nearest to the originall, propter immunditiem ejus corrumpetur corruptione pessima. Vers. 11. If a man walking in the spirit and falsehood V. 11.lye, saying, I will Prophesie to thee of wine and strong drink, hee shall be the Prophet of this people. Vulg. Would to God I were a man not having the spirit, and could rather speak a lye, I shall distill to thee into wine and drunkennesse, and he shall be upon whom this people is distilled, Hebr. it is foreign, where the first word foreign is sometime used as a sign of the Optative mood, whereupon the Vulgar goeth, turning it utinam, but the word foreign signifieth going, permits not such a reading, although Ribera contends, that foreign signifieth as well to recode, as to goe, and foreign signifieth also Si, so that the first words here according to the Hebrew are utinam or s…mon walking in the spirit, and falsehood, a lyer, then the words following are, I will distill to thee in wine, and strong drinke, and this people is distilled, or this is a distiller to this people, a passage very obscure, unlesse it be in more words paraphrased, upon which Gualter very well doth thus, If not following Gualter.Gods inspirations, but my owne vaine imaginations, after the manner of those your spirituall men, of whom yee make greatest account, I should bring forth such things, as be most pleasing to drunkards and covetous wretches, that they might live still in excesse and be secure from all danger, then I should be an acceptable▪ Prophet to this people. And hee renders the words, If I were a man, walking in the spirit, and deceitfully lying would distill to thee for wine and strong drinke, then I should be a distiller to this people, whereby distilling is meant prophesying, as was before said upon vers. 6. and because the word rendred distil is of the first person, this reading agreeth best to make sense, here being no thing inserted, but I were, onelyonly these words, I should be, doe somewhat very, it being in the Hebrew foreign he is, so that if I doe but supply, such a one, and render it is, the whole will goe thus in very good sense. If I were a man walking in the spirit, and deceitfully lying would distill to thee for wine and strong drinke, oh such a one were a distiller of this people; here by walking in the spirit is meant one speaking according to his own imagination vainly, venting nothing but his breath or wind, of which no such effect as is spoken of, followeth, for of such a spirituall man it is spoken, Hosh. 9. the spirituall man is mad, for the next words deceitfully lying should distill, or prophesie for wine, &c. they may be taken either thus, being hired by worldly gaine, whereby I might be able to fill my self with the best drink and meat; or thus, that going on in drunkennesse and excesse and other abominable sinnes they should have peace. So that these words are nothing but an upbraiding of them by their foolishnesse in hearkening to such as pretended themselves to be Prophets, but were not, but indeed windy and vain in their prophesyings, aiming at nothing else, but by speaking pleasing things to get that unto themselves, whereby they might live merrily, the silly credulous people lying securely open to the danger of Gods severest judgments. And if any be delighted in the like at this day, they are in the same case, infatuated Note. p. 716to their owne inevitable destruction, as being averse from sound teaching, which suffers them not to be quiet in their sinnes, till that like a deadly disease it prevailes upon them and kils them for evermore. They that follow the Vulgar Latine expound it thus, O that my Prophesies might prove no truths, but lyes, but I shall distill, or Prophesie, the wine and drunkennesse of Gods judgements, wherewith his people shall be made drunken.

I will surely assemble all of thee (O Jacob) and I will surely gather the remnant of Israel, V. 12.and I will put them together as the sheep of Bozra, as the flock in the midst of their fold. Here by the consent of Expositours generally joyfull things follow after sad before spoken of, touching the grace of God in Jesus Christ. OnelyOnly Calvin, whom Junius followeth, understands it contrariwise, and his reason is; Calvin.because it is not probable, that being in the midst of terrible threatnings, that any thing should so abruptly be brought in tending to comfort, especially threatnings, and exaggerations of their sins following againe immediately after, throughout the whole third chapter. But it seemeth strange to me, that so learned a man should be moved to crosse the general received Exposition upon so weak a reason; For it is common with the Prophets when they have spoken most terribly, to insert somewhat upon the sodain consolatory to the faithful, of which there were always some amongst them, even when there seemed to be none, as in the dayes of Elijah, as Gualter well noteth here; for the Prophets 1 King. 19.1 Kgs 19had their raptus, whereby when they were speaking of one thing they were suddenly carryed away to another, as hath been noted upon Esa. 7. 14. Leaving Calvin therefore herein and to go with the stream of Expositours, the most naturall and genuine sense may be given of these words. I will surely assemble, that is, I will gather me together a Church, which is often set forth by the name of Jacob or Israel, not that this Church should be constituted of Jacob onelyonly, for it consists of all Nations, to whom the Gospell is preached, yet he saith, all of thee (O Jacob) because such as are converted by preaching are aggregated to Jacob to become one body, and that by some of Jacob chiefly who were first sent out to preach. And by this assembling hee meaneth not into one place, but to one holy and true faith. But what means he when he had said, all of thee, to adde, the remnant of Israel? Sol. this is added, lest any hearing of all should hereupon presume that all in the Church shall be saved, it is therefore to be understood onelyonly of a few in comparison, who in most corrupt times continue upright hearted, others although they be gathered together with these to Christian congregations, yet being but as Goats to the sheep, and tares gathered and bound in bundles for the fire to the wheat. And this word remnant is enough to evince that gathering together in mercy, and not in judgement, is here meant, because that when the elect of Israel are in any place spoken of, they are set forth thus, the remnant of Israel, and no where the wicked crew, but by more generall words. Moreover the next words are also as plain to shew the same, I will put them as sheep in Bozra, a most fruitfull place in Idumea, and therefore most desireable for sheep to feed upon, and in the fould, as sheep, that have a carefull shepheard at night are brought up together and put in a fold, that they may be safe from Wolves. The people, that are adjudged to destruction are rather threatned with scattering, but the very word fold and bringing into the fold is used by our Lord in speaking of his Joh. 10.John 10sheep.

Lastly, to shew, that although they were but a few in comparison, yet simply considered, when they were thus gathered, they should be a great multitude, he saith, they shall make a great noise for the multitude of men, as when by the coming in of people into the house of God a great noise is made, or when they rise up or kneele downe together, it argueth a great company of them, so it is meant, the remnant of Israel should be.

The breaker is gone up before them, they have broken up and passed through the gate, V. 13.and they are gone out by it, and their King shall passe before them, and the Lord on the head of them. These words Calvin thinkes to be plain for him, for when doe men break through the gate, but when gate and part of the wall is broken down, p. 717that the captives taken may goe through in great throngs? and what is their Kings going before them, but Zedekiah his being carryed away also? and to shew, that all this is not done by the power of the enemy, but of God offended for sinne, he saith, the Lordon the head of them. But for so much as he first saith, the breaker is gone up before them; then, their King shall passe before them, it is plain, that not two, but one and the same man is by both these meant, which cannot be Zedekiah, for he fled by a postern gate secretly, and he brake nothing up that he might passe away. Therefore Christ is the breaker and the King here meant, breaking the gates of hell when he arose again from death, and ascended tri umphantly into heaven, that is, breaking the power of the divell, who held his people captive before, possessing them as an house, as a strong man armed, for in this sense we read of Gates, Matth. 16. 16. And this is done upon beleeving, sinne being remitted, and so the divels power ceasing, then the faithfull truly goe out of his gates, as they must needs doe, the Lord being on the head of them, or in the head, that is, Christ before called their King, whom no power can resist, as we commonly say, when the King is in an army, he is in the head of the Army, Heb. it is foreign in the head.

CHAP. III.

IS it not for you to know judgement, who hate the good and love the evill, &c. The V. 1, 2.Prophet having before charged them with taking away mens garments, chap. 2. 8. 9. now hee nameth them, that did this, even the Princes and Rulers, yea and further layeth open their wicked hearts, in that they hated the good and loved the evill, which is most intolerable in such men above all others, that know judgement and justice, and are by God set up above Rom. 13. V. 3.Rom 13others to be a terrour to evill doers. And not staying here he proceedeth vers. 3. to charge them with fleaing of mens skins, eating their flesh and chopping their bones in pieces, as for the pot, whereby he meaneth, saith Gualter Gualter.well, that they laid such taxes upon their subjects, as they were not able to bear, for hereby that is taken away, whereby they and their families should be sustained, so that their flesh pineth away by this means, and the marrow within their bones dryeth up, as when bones are chopt asunder, and put into a seething pot, the marrow therein is wasted, and falleth out. A description of tyranicall rulers worth the noting, especially in these times, to make them abhorre from cruell exactions, seeing men, that have any humanity in them Note. naturally abhorre from eating of mens flesh, plucking off their skins, or chopping in pieces their bones, especially not being enemies, but subject unto them, verily hereby it is shewed to be worse then plain murther, that they doe by their exactions, and a more crying sin. And for this hee threatneth, that V. 4.when in their distresse they shall cry to the Lord, he will not hear or helpe them.

Thus saith the Lord concerning the Prophets that make my people to erre, who bite with V. 5.their teeth, and cry peace. Next unto the Princes the false Prophets come here to be censured for their covetousnesse and looking more at worldly gaine, whereby their bellies might be pampered, then at teaching the truth. They are charged with biting with their teeth and then crying peace, and if men put not into their mouths, denouncing warre against them, that is, saith Calvin.Calvin, that they were Belly-gods, and therefore grinned with their teeth, if men did not give liberally to them to eat, and to move them the more thus to doe they promised them for being bountifull to them all prosperity, but if they did not, and so put not as much as they desired into their mouthes, they threatned them with Gods curse upon themselves and theirs and all that they had to bring them to destruction. Gualter Gualter.reciting this exposition rejecteth it as coact, because biting with the teeth, is no where used for eating, or being entertained with feasting and good cheare, p. 718which belly-gods have after, but rather to set forth Lions and Wolves, so that hereby is meant, that the Prophets of those times were such to Gods people, they did by their false and corrupt teaching bite, as it were with their teeth, the flock of God, thus tearing and killing their soules, and yet crying peace, that is, promising all happinesse to such as being seduced by them imbraced their destroying heresies, as they are called, 2 Pet. 2. 1. For of Wolves coming in sheeps cloathing Christ speaketh, and Paul, of your selves shall arise grievous Wolves, devouring the flock of Christ. Then in Act. 20.Acts 20the next words their covetousnesse, and greedy guttednesse is taxed, if they put not in their mouthes they denounce Warre, Heb. sanctifie warre, an hebraism common to expresse denouncing, that is, they are further notorious for this, that their aim is at worldly gaine, and not so much at the conversion of sinners; and to this filthy lucre they are so bent, that they threaten Gods judgments against those, that satisfie them not herein, and if any oppose them in this ravenous way of theirs, they stir up war against them, which was never more veryfied, then at this day amongst the Roman Clergy and their Fryers and Note. Jesuites, who are very incendiaries of war against all reformers, being specially stirred up to this for the great losse, that comes to their Pope and them, if indulgences be cryed down, and prayers and offerings for the dead, and the pilgrimages to Saints shrines, and the merit of works, and workes of supererogation, &c. For what else was the first beginning of wars in Germany in Luthers time, but his opposing of Fryer Tekle, that went about with the Popes indulgences to be sold for mony, as Sleiden in comment. shews? But here we must not exclude these Prophets snarling at the true Prophets of God, as meant also, by their biting, as Lyra hath it, for herein they have been alwayes as notorious Lyra.as for the other, renting and tearing them as with their teeth by their railings and opprobrious speaches: yea this evill hath spread it selfe amongst Note. those of the reformed religion; for we have many, that intrude themselves into the office of Teaching coming from Mechanicall trades, being ignorant souls God wot, but very confident of their owne knowledge and parts who in stead of Shepheards play the Wolves, through teaching erroneous things seducing many to their destruction, the maine thing that moveth them hereunto being an ambitious desire of honour abvoe their fellow tradesmen, and covetousnesse of the things of this life, whereby they might live more plentifully, then otherwise they could doe, yet many of them hereby seeke to bring their usurped Ministery into the more credit by declaiming against the faithfull and able Pastours of Gods Church that take tithes, but that this is onelyonly a pretext appeares, because the Ministers of this sect instead of tithes, rake together benevolences to a farre greater value, ingrossing all the wealth that they can to be their auditours.

Therefore night shall be unto you, that yee shall not have a Vision, &c. Vers. 7. Then V. 6. V. 7.they shall be ashamed, they shall cover their lips, for there is no answer from God. Here followeth the judgement of these deceiving and seducing Prophets. 1. In the occecation of their mindes, it shall in the end appeare, whereas they pretended themselves to be seers, that they were blind leading the blind in darknesse to destruction instead of salvation. For so the Lord also saith touching Ioh. 9.John 9the Scribes and Pharises, that he came to make the blind to see, but such as did see blind, and to such the sun, that is, the brightest light of the word is dark, and the clearest day night, when it is clear daylight by the light of the Gospell inlightening all parts by the lights of the World, as the Apostles Matth. 5. 14.Matt 5:14are called, it is as dark night still to them. Which was manifestly fulfilled, and is at this day in the Jewish Rabbins being most blind, and seeing not the scope of the Paschall lamb and other sacrifies & types mentioned in the Old Testament, to be to set forth Christ working the great work of our redemption, as is shewed, 2 Cor. 3. and is also prophesied of Esa. 29. 14. and shewed to be fulfilled in them, 1 Cor. 1. For the Sun typifying the Word, see Psal. 19. and that the time of the Gospell is the day, Rom. 13. 12. And for those times, wherein this was prophesied, he meaneth, that the judgements, which hee p. 719threatned, coming, if these seducers should speak any comfort, it should appear to all men to be most vain, a vision and answer from God pretended, but indeed no such matter, for comfort and deliverance, wherewith they did bear the people in hand, but an imagination of their own heads. For whereas they spake of day, and sun, and light, it should be darknesse, and night: and the very Sun darkness through the miseries which they should then suffer, and the people with them, so that now they should be confounded and their mouths stopped, which they were before so ready to open for filthy lucre, to speak peace and blessing to their benefactours, and impugne the true Prophets threatning judgments. And thus shall it be to all seducers that vent their own imaginations for truths, as their ambition or covetousnesse Note. leads them, their sun or brightest light, of which they vaunted, making their proselytes beleeve that a new light was risen unto them, shall at length be turned into darknesse likewise, and then they shall be exposed to the derision of all men and come to utter confusion, as the illuminated Elders of the Familists, and the Euthusiasts of the Anabaptists in Germany.

But truly I am full of the power of the spirit of the Lord, and of judgment and might, V. 8.&c. As if he had said, thus is it with your Prophets, by whom ye are led: but I am none of that sort, it is not coveting your wealth whereby I am stirred up to prophesie, but by the spirit of God, whose word is accompanyed with power to doe what is threatned against you for your sins.

Therefore hear, I pray you, yee heads of the house of Jacob, &c. yee abhorre judgment. V. 9. V. 10.V. 10. the heads judge for reward and the Priests teach for hire. Great reason there was, why the Prophet before he comes thus to taxe the greatest in Israel, should declare his endowments to this end and purpose, as he did v. 8. viz. judgment to discerne the evils to be reproved, and might or courage to lay them open and threaten them. And these two are necessary in every teacher: for how shall he reprove evill that cannot discern betwixt good and evill, or Note. knowing it be bold to censure it in great ones, unlesse he hath the spirit of courage not fearing what danger may follow unto him hereupon through their wrath and indignation, as Ahab was wroth with Michaiah and put him in prison, and Asa with the Prophet that reproved him, and put him in stocks, and Joash and his Princes with Zechariah stoning him to death. And all such as God calleth to reprove the great ones of the world, he will not fail to indue them with such gifts to do it without fear, as Micah was filled with the spirit of the Lord to this end, and so was Moses, and Samuel, and Elijah, and many more at severall times both under the Old Testament and New, as John Baptist, James and John, Peter and Paul, Chrysostome, Ambrose, Luther, &c. But what is it that Micah here reproveth in the chief? judging for reward and teaching for hire, whereby they built up Zion with bloud and Jerusalem with iniquity: in Priests and Prophets the same vice that was taxed before; in the Princes the same that was taxed v. 1, 2, 3. and there called a fleaing of the skin, &c. here taking bribes to pervert justice, that being thus enriched they might build them fair houses in Zion and Jerusalem and inrich their posterity. But build what they could, he sheweth that the buildings thus made should come V. 12.to ruine, for Zion should be ploughed, and Jerusalem become beaps, and the place of the Temple as a Mountaine of the Forrest: notwithstanding the confidence that they had in God whereby they leaned upon him, v. 11. and therefore were secure in respect of any evill that might come. And hereby the utter ruine of those glorious Cities and Temple is set forth, the place where all those sumptuous buildings stood, being made a field, the very foundations being razed that the plough might goe there, as it is said sometime to have been done by Troy, of which the Poet:

Et seges est ubi Troja suit.

Whence note, both that nothing is gotten by injustice to continue, but Note. both it and all that a man hath shall come thus to ruine; and also that none p. 720are so wicked, but that they trust in God, beleeving that no evill shall therefore come unto them whatsoever is threatned to the contrary, which is a wonderfull great blindnesse and self-deceit.

CHAP. IV.

BƲt it shall come to passe in the last days, that the Mountain of the house of the Lord V. 1.shall be established in the top of the Mountains: Having said before, that the Mountain of the house should be as the high places of the Forrest: now for the comfort of the faithfull he prophesieth of a blessed alteration in the time of the Gospell by Christ, herein speaking the same with Isaiah, ch. 2. for a further confirmation, and v. 3. the same with Isa. 2. 4. Joel 3. 10. where see the Expositions.

Only v. 4. it is further added, They shall sit every one under his vine and fig tree, V. 4.and there shall be none to make them afraid: which is a further amplification of the prophesie touching an universall peace, whereas alwayes before there was warre. And this is still to be fulfilled when this world draweth nearer to an end, the fulnesse of the Gentiles being come in, and the Jews who remain yet blinded, being converted to the faith of Christ. And in the mean season it is in part fulfilled in Christian people of all Nations who take religion to heart: for they preferre peace so, as that they will rather suffer at the hands of their enemies then take up the sword, as Christ their Lord and master did, and when Peter did otherwise, he rebuked him, saying, he that smites with the sword shall perish by the sword: Not meaning, as the Anabaptists would have it, that the sword is not by Christian people to be taken up at all, by Nation against nation coming against it in hostile manner, or to revenge great wrongs done: for David often took up the sword against the Philistims and other enemies invading his land, and the good Judges against enemies oppressing Israel, and Moses sent Phinees against the Midianites that had vexed Israel, and Saul by Gods command against the Amalekites for injuries done to the Israelites long before in the wildernesse. Whereas they say we have nothing to doe with the Old Testament to follow the examples therein set down, the contrary appeareth in that it is said, the magistrate beareth not the sword in vain, but for the punishment of the evill doers. And whatsoever things were written afore hand, Rom. 11. 3. Rom. 15. 4.Rom 11:3Rom 15:4were written for our instruction. And have ye not read, saith Christ, what David did, and Hebr. 11. Deborah, Barak, and Sampson, who were Warriours, are numbred amongst the faithfull, and their examples commended unto us. It is not therefore meant by our Lord, when he speaks against drawing the sword, that Rulers and Judges should not doe it when need requires: nor herein saying, that they shall learn war no more, that defensive wars shall not be made by Christians being called hereunto by lawfull authority, or offensive, to revenge wrongs done by unreasonable enemies: but that private men, although they be multitudes, who suffer grievous things at the hands of their Rulers most unjustly, shall not band together against them, a… Jeroboam and the 10 tribes did against Rebobo…m, but patiently suffer hottest persecutions, rather then do so, as holy Christians did in the times of heathen Emperors, and in case of being wronged by private men, suffer it also, rather then by force of arms or violence to the breaking of the publick peace be their own revenger…, leaving that alwayes to God, to whom vengeance belongeth, and to his Vicegerents the Magistrates, who if they fear God, will not bear the sword, but for the punishment of evill doers being made known unto them: It is therefore an evill sign, that Christ doth not judge amongst that people, neither ruleth so in their hearts, as he should, who are so impatient of wrongs Note. by their Rulers in highest power, that they take up arms against them, or one private person against another to the violent smiting of him that doth the p. 721wrong, or to the challenging of him to a duell, or without seeking first to have his case righted by peaceable meanes, making warre by entring into a course of Law to the wasting of his estate by unreasonable charges, or utterly undoing him and his, by casting him into and keeping him in prison, when he hath not wherewith to satisfie that which is due.

For all people will walk every one in the name of his God, and we will walk in the name V. 5.of our God for ever: Here the constant going on of the the Jewes converted without revolting from the saith any more, is set forth by comparison taken from obstinate heathens, they walk as they are blindly led in wayes of idolatrous worship, neither will they by any means be put by from walking in these wayes, therefore the Jew once turned Christian shall never revolt from the way of the true God, that is, from the way of faith and holinesse any more to the worlds end. And what is said of the Jew converted is true of Note. every sincere Christian, he never fals away again, and if any one doth, or more, they went from us, because they were not of us, &c. may rightly be said of 1 Joh. 2. 20.1 John 2:20them all. And it is a strong argument to move Christian people to walk in the name or way of their God for ever and ever, that is, in obedience to his will, and faith, depending upon him only. Heathen people do so by their Gods serving them, calling upon them, and trusting in them, being but stocks and stones, or imaginary things having no being indeed, therefore much more ought Christians, and will all true Christians doe by the God of Heaven and Earth; and from thence an argument is taken Jer. 2. to confound the Jewes that in times past did otherwise, Will any Nation change their Gods? but ye have changed me. If this shall seem contradictory to that which was before said, that all Nations shall come to the house of the Lord, it is well answered by Gualter, Gualter.that it is not meant that all of all Nations should do so, for many should adhere still to their superstitions, not being moved by any means to leave them, as experience shewed, that they did for many hundreds of years after the propagation of the Gospel.

In that day I will assemble her that halteth, and her that is driven out: Here and V. 6.v. 7. he prosecuteth the argument begun v. 1. but more restreinedly speaking of the Kingdome of Judah under the word her, as is common with the Prophets or the whole Synagogue or Congregation, which is the seminine. And it is a description aptly agreeing to the Jews, for they halted betwixt two opinions, as Elijah charged them, following both God and Baal, and they 1 King. 18.1 Kgs 18did for the most part, till they were destroyed by the Caldees, and she was cast out, when carryed captive into Babylon, and afflicted so grievously, that tears Psal. 137.Ps 137for grief burst out.

And I will make her that halted a remnant and her that was cast off a strong nation; V. 7.that is, the precious remnant, of which it is said, although Israel were as the sands of the Sea shore, yet a remnant only shall be saved, they of the house of Israel, who shall finally be converted, being only as a remnant in compatison of those, that in so many ages have dyed in infidelity. But now this remnant, the formerly rejected, and captived, and therefore despised and by all Nations trodden underfoot, shall by the accession of the Gentiles unto them, become a mighty Nation, having no meaner King to reigne over them, then God himselfe in Zion, that is, his Church.

And thou O tower of the flock, &c. to thee shall it come, even the first dominion: V. 8.Having spoken in generall of the Israelites; here he singles out Jerusalem, which he cals the tower of the flock, prophesying of Christs coming thither, as indeed he did. Some read it the tower of Eder, as a proper name, understanding hereby that spoken of Gen. 35. 21. where Jacob pitched his tent after his coming from Shechem, and setting up a pillar at Luz, calling it Bethel. For of this Jerome saith, that it was near Bethlehem, although the Hebrews as Hieron.he confesseth, hold it to be the same place where the temple was built afterwards, being here called the tower of the flock, as Eder signifieth for the congregations coming together thither from all parts of the Land, and this is most probable, because Jacob is said to have journyed from Bethlehem before he p. 722came to pitch his tent by the power of Eder, and therefore it was some distance from Bethlehem, as Jerusalem was, about 6 miles, and the next word added for explication, the strong tower of the daughter of Zion, Hebr. Ophel of the daughter of Zion, or rather, Ophel, the daughter of Zion, evinceth that Eder otherwise called Ophel, was in Jerusalem, because 2 Chron. 33. 14. Manasseh his building or repairing of it there is spoken of. The Vulg. renders it, thou dark tower of the flock: but if we will make an appellative of it, we must render it high tower, because foreign signifieth an high place, and not dark, but translatitiously, because an high building darkens the place adjacent. But it is best to hold to the proper name, and so the Temple is hereby described for the reason before said. And the Prophet, saith Gualter, doth rather speak of the Temple and Gualter.City thus, because he would hereby put them in minde in what a low estate their father Jacob, was, when he pitched there, intimating the low ebbe that the Kingdom of Israel should be in, when Christ should come to restore the first or ancient dominion, as here is said, and so it is by the Cald. rendred, that is, the dominion or Kingdome, as it was, when it flourished most in the time of David and Solomon. I think rather that the Prophet in calling it thus alludeth to the signification of the name, having reference to that which he had before said, v. 2. that all Nations should come up into it, for then most probably was it made the tower of the flock or congregation, so many from all parts congregating unto it, not only of the Jews, but of the Gentiles, it was most famous all over the world, and most eminent, and hereby made a very Ophel, being lifted up on high.

Now why doest thou cry out aloud, is there no King in thee? Thus he hath shewed V. 9.how after many ages it should be with Jerusalem, but now in the mean season he hereby prophesieth of a lamentable case, wherein they should be making them to cry out exceedingly; and what should this be, but that they should be without a King and Counsellours, and consequently in confusion, in the very case of a woman in travell full of pangs, despairing of being delivered? For so it fell out to Jerusalem when Zedekiah their King was carryed away captive to Babylon, and their Princes also. For when any Kingdom is without a King and Counsellours, it is in a miserable case, there being no State so bad as an Anarchy, for which a King is called the light of our eyes, and the breath of our Lam. 4.Lam 4nostrils; and when there was no King in Israel, see what evils raigned in Israel, Judg. 19. & 20. But for the people of God to be without a King was much more lamentable, because when he failed that was of the line of David, their hopes of the Messiah that was to come of him, were greatly damped, which was the cause why they thus lamented.

And that this is his meaning, is shewed v. 10. Be in paine and labour to bring V. 10.forth, &c. plainly declaring that they should be carryed into Babylon: but he immediately subjoineth a consolation, saying, there thou shalt be delivered, that is, as other Prophets more particularly speak, at the end of 70 years, so that there was no cause why they should cast away all hope when they should be in such misery, and their case might seem to be so desperate.

Arise and thresh O daughter of Zion, for I will make thy horne iron and thy hoofes V. 13.brasse: Having shewed how that after the horrible destruction that should come upon Jerusalem by the Caldees, they should be again delivered, v. 10. he V. 11.derides the thoughts of those Heathens touching them, being that they should alwayes keep them under, whereas the thoughts of the Lord were otherwise, V. 12.viz. to gather their heathen enemies as sheaves into a barn, where the Jewes should thresh them, as in this 13. verse; and if it should be doubted how they should be able thus to do, he saith, that God would make their horns iron and their hoofs brasse, and this, saith Gualter, was partly fulfilled in the dayes Gualter.of Esther and Mordecai, but most fully in the time of the Gospel, when the Apostles were sent out as Oxen to thresh the corn by treading it out, as Preachers of the Gospel are compared, 1 Cor. 9. 1 Tim. 5. 18. And then he saith, I will consecrate their gain to the Lord, which was done when Emperours turning Christians gave their substance to the building of Churches, and the maintenance p. 723of the Ministers of Christ, which went before another way, to the maintaining of idolatry and idols Priests. This also was fulfilled when the Meaes and Persians destroyed Babylon, which in Gods providence was done in revenge of their cruelty against Jerusalem, and so the Jews are said to have threshed and broken them in pieces: for then were the riches of heathens consecrated to God, because Cyrus and his Princes gave great and pretious gifts to the Jewes, and sent them away to Jerusalem, to build the Temple. And afterwards Judas Maccabeus and his brethren tare the Heathen that sought against them, as with horns of iron.

CHAP. V.

NOw gather thy self in troops O daughter of troops, he hath laid siege against us: the Vulg. now thou shalt be wasted O daughter of theeves: expounded by V. 1.Lyra and others, of Jerusalem, the Princes whereof are compared to theeves, Lyra.Esa. 1. 23. and Mich. 2. 8. to robbers upon the way, according to which they are said to have made the house of God a den of theeves, but the time was coming, wherein they should suffer by a hard and long siege, which was fulfilled when Jerusalem was besieged by the Romans, according to some, by Nebuchadnezzar, because in the 2. verse he prophesieth of Christs coming, which was before the destruction by the Romans, but is placed after this besieging, And to this assenteth Calvin and Gualter, yet not following the translation of Calvin. Gualter.the Vulg. Lat. but that which renders it by troops, taking Jerusalem to be so called, because the Jews were warlike people and trusted by going out to fight against their enemies to prevail still, as they had often done. But contrariwise they were threatned with a siege, at what time they that had formerly gone far out to fight with their troops or armies, should be forced to keep within the city for fear at the Caldees coming, for which it is said, gather thy self in troops, that is, thou shalt gather together and keep within a narrow compasse. Junius by this daughter of troops understands the Jews enemies, whom Junius.he doth here deride for the trust that they had in their great forces united together, for which they thought themselves invincible, but against this he shewed ch. 4. 12. that they should be gathered together, as sheaves that are bound straight together, are brought to the floore to be threshed, then having spoken of their threshing, v. 13. he here amplifieth the same gathering of them together by another metaphor of troops of armed men gathered together indeed to besiege a city; but it should finally be to their own ruine by the power of the ruler that should rise out of Bethlehem, v. 2. for he sheweth that the Assyrians should at length be destroyed, who had born themselves so proudly upon their multitudes, as Senacherib once did, and his army was suddenly confounded. And this I take to be most genuine. For first this verse Hebr. is joined to ch. 4. as being of the same argument with v. 12, 13. and ch. 5. beginneth at these words. And thou Bethlehem. 2. Because having spoken of the daughter of troops he immediately changeth the person and saith, he hath besieged us, plainly intimating Assyria to be the daughter of armed troops here meant, besieging Jerusalem. 3. Because it agreeth not with the argument in hand where all comfort is spoken to Jerusalem and terrour to her enemies, to speak here to her of being brought into straights, but against her besiegers altogether and to her comfort, as he goeth on v. 2. which might better be made the beginning of this chapter, as it is in the Hebrew, because it is a most famous prophesie of Christs birth and the place where, which is not spoken of by any other Prophet, and of the things done after his coming. For the next words, they shall smite the Judge of Israel with a rod upon his cheek, hereby it is also made plain, that the daughter of troops before spoken of, was the enemy of Israel, and not Israel, for who else but an enemy would use the King of Israel, meant by the Judge, so indignly? for that this setteth forth contemptuous p. 724usage is plain from the like done to Christ by his persecutours, and great was the indignity done to Zedekiab when he was smitten and had his 2 King. 25.2 Kgs 25eyes put out.

And thou Bethlehem Ephrata, though thou be little amongst the thousands of Israel, yet V. 2.out of thee shall he come forth unto me, that is to be ruler in Israel, whose goings sorth have been of old from everlasting: Having shewed immediately before the great debasement of the King of the Jews, intimating that Kingdom utterly ruined, now he comforts them again by a promise of another most glorious King that should be born in Bethlehem the City of David: out of which he came and proved a mighty and famous King, although it could be little expected, the City being so small, his fathers house so mean, and he the least amongst his brethren. And in speaking of Bethlehem, he omits not to set it forth by the smalnesse, being therefore in mans reason most unlikely to bring forth so great and glorious a ruler, yet the very mentioning of the place could not but put them in mind of David born there, and of Gods promise to David touching his seed that should sit upon his Throne and raign for ever, so that it was a great thing that they might well hope for, seeing the power of God doth not work upon advantages to set up any man, but he raiseth out of the dust to sit with Princes, as it is said Ps. 113. yea he delighteth so to doe, that his almighty power might be the more magnified; as he brought Joseph out of the Dungeon to be the chief Counsellour to King Pharaoh: Whereas Mat. 2. hath it, thou art not the least: it is reconciled upon that place; for this phrase, the least of the thousands of Israel, it is to be understood that amongst the Jewes there were captains of thousands and hundreds, and according to that distribution he here speaketh. Bethlehem and the Villages adjacent made the least number for the supplying of a captain of 1000 of all the cities in Israel, some having a full 1000, some 2000 or more, Bethlchem scarce 1000 compleat, yet Calvin.being a prefecture by it self, as he that is over a regiment of a 1000 is so called, although in his regiment there want some of that number, so Calvin, He shall come forth to me, that is to be ruler: that is, the Messiah shall be born in thee, being supernaturally brought forth by a pure Virgin, wherein my almighty power shall evidently appear, and therefore I say, shall come forth to me, at my will and decree and time appointed, whose goings forth have been of old from everlasting: here because goings forth are spoken of in the plurall number, some, saith Calvin, understand it both of his eternall generation, as God; and his generation as man; and to make this good, the Rabbines say, that the Messiah was from eternity in heaven, to be sent down for the redemption and salvation of his people when the Father pleaseth. But this is a vain fable, that of Lyra.Lyra is better, here the two natures of Christ are spoken of, the one, viz. his man hood, when it is said, that he should come out of Bethlehem, and both it and his Godhead, when he saith, his goings out, for, as Calvin saith, although he were born and brought forth, as man in time, yet the decree of God, that thus it should be, was eternall, and so in this respect this going out eternall. Act. 2. 23. unlesse we shall say with some, that the plurall number is used for the singular, as is used amongst the Hebrews in matters of great moment, as wisdome is spoken of Prov. 1. by the word foreign a plurall, and the whale foreign Job 40.

Therefore will he give them up, till the time that she which travelleth hath brought V. 3.forth, then the remnant of his brethren shall return to the children of Israel: the Vulg. for give them up, hath, dabit eos, expounded by Lyra, he will give some time to Lyra.them to dwell still in Judea, although unworthy for their crucifying of Christ, before that they be destroyed, by the Romans, because Christ was borne amongst them, and the Temple and ancient service of God was there, which for honours sake the Lord would not have buryed instantly, but in processe of time according to Augustine, and Hebr. it is foreign he will give them, till she that travelleth hath brought forth, that is, the Church be replenished with children out of the nations by their conversion through the preaching of the Gospel; then the remnant of his brethren shall return to the children of Israel: p. 725that is, being converted to the faith, which was in the posterity of Israel anciently, as in Moses and David, and other Prophets and holy men, who all beleeved in Christ, and are celebrated for their faith Heb. 11. and these are called Christs brethren, b…cause he came of the same father Jacob, and a remnent, to intimate a very few in comparison of the whole nation that should be converted, the rest being hardened by unbelief. But if we take it thus, the word then must not be understood of the the time when this graunt of their continuing in Judea was expired, but of the time whilst it, lasted, for then many were turned, as we read, Act. 2. and Act. 4. but not of any turning afterwards. Calvin, although he renders the word also by dabit, yet expounds it of the Calvin.Lords giving the Jews over to suffer extream miseries, till that the body of the people being for their sorrows like to a woman in travail, be delivered by Christ, and then a remnant being converted shall have exceeding great joy, as a woman of her child, when her pangs be over and she is delivered and safe. But whose brethren they be, of whom it is said, the remnant of his brethren, or how this is a returning to the children of Israel, he saith not. But Gualter Gualter.who is for the same exposition, saith the same in effect with Lyra, his brethren are Christs brethren, whose elder brother he is said to be, and the faithfull are all brethren also, as having one father, God; one mother, the Church; and one spirit, whereby they are knit together in the unity of faith, their turning to the children of Israel, is turning truly faithfull, as all the the worthy children of Israel ever were, and in paraphrasing upon dabit, he shall give, he addeth, therefore he shall give them into the hands of their enemies, till she that shall travell be delivered: that is, according to some, the blessed Virgin Mary, bringing forth the ruler spoken of, v. 2. which he justifieth not, ye… dares not deny, but saith, if the Authors of this Exposition were put to prove it, they would hardly be able to do it. But to me it seems most aptly to agred, the whole sentence being thus resolved, because it shall be as is prophesied, v. 2. a ruler shall come, therefore be of good comfort, O Church of Judea, even being left for a time to many miseries, for the time of thy sufferings is not unlimited, it being to end when she that is so famous by the Prophesie Esa. 7. shall be delivered of that holy One who shall rule over all; then not only Israel according to the flesh and spirit both shall have unspeakable comfort, but also the remnant of his brethren, whom also he calleth his sheep, saying I Joh. 10.John 10have other sheep, whom I will gather together, and so there shall be one shepherd and one sheep-fold, and these were the Gentiles, to whom the Gospell being preached the great work of their conversion followed, and then they were turned to the children of Israel by being through faith incorporated into the same body with them, and made the children of Abraham, as Rom. 4. 12. That of Lyra before going, is too coact, and the word then, denoting the time of the remnants being turned, pointing at the time of the deliverance spoken of, agreeth not to the conversion of those faithfull ones in Judea after the Temple and old Service ceasing, because it was before even as Christs and his Apostles first going out to preach the Gospel.

And he shall stand and feed in the strength of the Lord, &c. and they shall abide, &c. V. 4.That is, Christ the ruler before spoken of, shall setledly continue in his Dominion, no enemies being able to destroy it or to stand against it, but he shall prevail against all, and he shall feed, that is, govern and rule in almighty power over his subjects, ministring food also to their souls by teaching them the truth, which is as food to the inner man, and so they that are taught and governed by him, shall abide, Heb. shall dwell, hereby denoting the establishment of the Church of Christ for ever, the very gates of hell not being able to prevail against it, for now shall he be great even to the ends of the earth, a prophesie of Matth. 16. 16.Matt 16:16the propagation of the Gospel to all countries and nations.

And this man shal be the peace, when the Assyrian shal come into our Land &c. then shal V. 5.we raise against him 7 shepherds, and 8 principall men: that is, Christ, who made peace betwixt God and men, so many as beleeve in his name according to Rom. 5. 1. and peace betwixt Jew and Gentile, and Nation and Nation converted p. 726to the faith, according to Esay 2. & 11. But touching the words following, they are so obscure, that Expositours are much toiled about finding out the meaning. For in Christs time there was no Assyrian that came into Judea, but his coming was many hundreds of years before. Therefore it is to be noted, that Hebr. it is not, when the Assyrian shall come, but this man shall be peace the Assyrian, for he shall come into our Land: and it is a prophesie of two diverse things.

1. Of Christ the great Ruler, of whom he began to speak v. 2. and continues to speak of him to the beginning of this verse.

2. Of the sufferings of the people of God before the coming of this Ruler by that raging enemy the Assyrian, who came against Judah in Hezekiah his time, and took all the Cities of Judah and their palaces, and mystically of their sufferings by other Heathens in the time of the Gospel, persecuting and destroying Christians a long time, that the faithfull being forewarned of these things might by faith patiently bear them in expectation of the deliverer here promised, and the finall subduing of them by 7 pastours and 8 principall men, as in the words following in this verse and v. 6.

So that Micah herein proceedeth much like unto Isaiah, with whom he also speaks the same in divers other things, as hath been formerly noted. As Esa. 7. 14. he being about to give a sign of comfort and deliverance to the Jewes in the time of Ahaz, when cruel enemies came against Jerusalem, prophesieth first of the Virgins bringing forth a son, and immediately passeth on to prophesie of the destruction of both the Kingdoms, that came then against her, saying, before a child shal have knowledge to forsake the evil and choose the good, the land that thou abhorrest, shall be forsaken of both her Kings, meaning not the Virgins son, but another spoken of ch. 8. that the Prophetesse brought forth, as there hath been shewed. In like manner Micah having spoken of Christ, that shall be peace, immediately turns himself to the afflictions before this to come, then prosecuting the same argument again for the further comfort of the faithfull. But what meaneth he by the 7 pastours, and 8 principall men raised up against Ashur, and subduing the land of Nimrod? To this Expositours generally say, that the numbers of 7 and 8, certain numbers are for a great many, as where it is said, she that was barren hath born seven, that is, many children, and whereas it is not only said 7, but also 8, hereby still a greater augmentation of their number is made, as Eccl. 11. 2. Give a portion to 7 and also to 8: that is, to a very great company give alms. And coming to distinguish betwixt the shepherds and the principall men, some will have by the 7 shepherds, a great number of preachers meant, and by the 8 Princes, Bishops, to whom the principality of the Church is committed, others Pastors, and Christian Princes, expounding these words, we shall raise against him, of a free election made by the people both of the one and the other, which is alwayes best, and not when Kingdoms are made hereditary: but some referre the words unto God, who is set forth plurally in Hebrew foreign for the triplicity of persons, as Gen. 1. Let us make man after our Image, which I conceive to be best. But for the 7 and 8 distinguished one way or the other I cannot subscribe: How can either Pastours in respect of Bishops be set forth by the number of 7 and they of 8, or in respect of Kings and Princes, because the number of Pastors is farre greater then either of them? I suppose therefore that so many and no more as be here named, are meant, that should be most famous for the propagation of the Gospel, and if we consider well of it we shall find that there were just 7 and 8 such, the 7 Deacons Act. 6. and 8 Apostles and Apostolicall men, whose writings made them most famous of all others, being the only penmen of the New Testament: that is, Matthew, John, Paul, James, Peter, Jude, Marke, and Luke, whose praise, although no Apostle, was his Gospel.

Touching these it is here said, they shall waste the land of Assyria with the sword, but Hebr. it is better, they shall feed, and so the Vulg. hath it, for it is meant, p. 727that they and others like them should subdue by the sword of the Spirit idolatrous countreys, that being named for all, which was then instar omnium, the Monarchy ruling over others, and because the same, that is, the sword subduing is the word feeding, it is thus spoken. And it is called the land of Nimrod, because he was the first founder of the Assyrian Monarchy, being said to Gen. 10.Gen 10be a mighty hunter before God, and therefore a sit type of the Devill, that like a Lion hunteth after soules seeking to devoure them, and all heathen 1 Pet. 5. 8.1 Pet 5:8Kingdomes are said to be his land, because the people thereof were then under him, the Prince of the air, but now fed with the milk of the Word, Ephes. 2. 1 Pet. 2. 2.Eph 21 Pet 2:2and so Gods people come to bee delivered from the Assyrian, that is, persecuters being turned faithfull after this blessed rulers entring the Holy Land, and from thence, sending out these principall men to Preach the Gospell; the word foreign here used signifieth either such as be set over, or Kings, and Princes, coming of foreign to poure out, Kings beings so called, and chief Prophets for their anointing, when oyle was poured upon their heads to inaugurate them to these Offices, as God bad Elijah to anoint Elishah, that hee might be Prophet in his stead, and a sword is attributed to him as well as to Jehu and Asahel, Kings, and of these principall men feeding Assyria, it is said, Psal. 45. In stead of Father thou shalt have children, that thou mayest make Princes in all lands. And this doth rather appear to be the sense, because vers. 7. it is V. 7.said, The remnant of Jacob shall be amongst many Nations as a dew from the Lord, for hereby is intimated, that their feeding of them with the sword was not to ruine, but revive them that were dead before in sin, as the dew and raine doth the grasse grown dry, seared and dead for want of seasonable showers. Calvin understands both that before going, vers. 6. and this otherwise, of the Calvin.power, that the Jews should have over their enemies, the Assyrians, they although in the midst of them being as the grasse refreshed by the dew, that hath no help to make it grow as corn hath, but from God onelyonly, hereby shewing, that the power and providence of God alone is sufficient, to uphold his people, and to make them increase and prosper in the midst of greatest afflictions, and oppressions, though men put not to their helping hand. But others, as I have said, refer all to the Preaching of the Gospell by them of the house of Jacob in all Nations, by the last words of the verse, that tarryeth not for man, nor waiteth for the sonnes of man, understanding that this dew should not come at the will or ordering of men, but of God only, men being so far of themselves from desiring it, that if the falling of it should be delayed till they desire it, it should never come. From all which note, 1. that although the condition Note. of Gods people be most comfortable through Christ, yet it is not without grievous sufferings in this World. 2. From all these there shall be deliverance in Gods good time. 3. The principall means of quelling enemies of the Church are Pastours by the sword of the Spirit the Word of God, and of these some ought to be principall and above others, neither should there be a parity amongst them all. 4. A land before Preaching therein is▪ the divels land, and the people under his rule, and are not brought from this by force of armes, but by feeding with the Word. 5. It is a great happinesse to any people to have Gods Ministers amongst them, they being to them, as the dew to the withered grasse.

The remnant of the house of Jacob shall be as a Lion amongst the beasts. This may V. 8.seeme strange, that the same should be as dew upon the grasse, and as a Lion tearing and devouring, but it agreeth as well as wasting and feeding with the sword before spoken of, here is nothing else meant, but that lusts in men, which were as beasts of the Forrest making them savage and brutish, before the comming of the Gospell amongst them, should by it bee destroyed, they not being led hereby any more in sinne, but inall vertue and goodnesse.

In that day thy hand shall bee lifted up upon thy adversaries, and all thy enemies V. 9.shall be cut off. Here the Lord inlargeth himself, speaking not so much to Jacob according to the flesh, as according to the spirit, that is, the Church gathered p. 728out of all Nations, and he speaks of the enemies of their salvation, that fought against their souls, against which he saith, their hand should be lifted up, that is, they should prevaile, which he saith, should be all cut off, naming vers. 10. what these enemies were, viz. horses and chariots, Cities, V. 10. V. 11.and strong holds, that is, their pride, wherewith they were puffed up by means of these things, and not that they should injoy not them any longer.

Then vers. 12. other enemies of their souls are named, viz. witchcraft, soothsayers, groves, graven images, and the Cities so far forth as they were adorned with these, and they thought them the more holy and glorious therefore. And all these, I say, are spoken of, as adjudged to destruction now, not amongst the Israelites by nature, but the Gentiles becoming Israelites through the coming of the Gospell amongst them, because for the abominations last spoken of, the Jews had left them long before, even ever V. 15.since their coming out of the Babylonish captivity. But finally, vers. 15. he threatneth such vengeance to the heathen, as hath not been heard of, that is, to the heathen still hardening themselves in the abominations before said, when the light came amongst them, as many did for many hundreths of of years, and his Ecclesiasticall history sheweth to have been fulfilled in the times of persecuting Emperours of Rome by the sword, sore famines and destroying Pestilences, the like to which had not been in former times.

CHAP. VI.

ARise, contend thou before the mountains, the Vulg. against the mountains, Heb. with V. 1.the mountains, where by mountaines and hils are understood great men, and high in dignity, as they are also set forth, Esa. 2. So that the Prophet is Hieron. Lyra.here bidden to expostulate with and reprove even the Princes and Rulers of the people, against whom he inveighed before under the name of heads, ch. 3. 9. but having gone from this theam to more joyfull matter of Prophesie touching salvation by Christ, chap. 4. & 5. now he is called back to it again, and to recount from the beginning Gods favours towards them, and their ingratitude that they might be ashamed. Some indeed understand hils properly, as Esai. 1. 1. he saith, hearken (O earth) expounding it of the Jews desperate Calvin. Gualter.going on in sin, having no ears to hear instruction, so that that he is forced, leaving them, to call senslesse creatures to judge of their wickednesse. But because it is not before, but with the mountaines, it is plaine, that men are understood hereby, and therefore he varyeth the phrase, vers. 3. saying (O my people) V. 3.and yee strong foundations, thus he calleth them also, because Princes are as the foundation of the Common-wealth, and they being shaked and made ruinous by wickednesse, the whole building is ready to fall, thus Psalm 11. 3. the foundations are also spoken of, and David saith of himselfe; I beare up the pillars of it; which is proper to a foundation to doe.

Remember what Balak the King of Moab consulted, and what Balaam the son V. 5.of Beor answered from Shittim to Gilgal. Of this read Numb. 22. & 23. & 25. But what meaneth he by saying, from Shittim to Gilgal? Sol. Gilgal was the first place in the land of Canaan, to which the children of Israel came, being Josh. 5.Josh 5miraculous brought through Jordan, notwithstanding their foul sinning at Shittim in the borders of Moab, Numb. 25. the meaning therefore is, remember not onelyonly, how I over ruled Balaam in stead of cursing to blesse thee, contrary to Balaks solliciting of him, but also, what an horrible sin thou didst commit at Shittim, in regard of which I was again pacified by Phinees his zeale, and thenceforth went along with thee by my power bringing thee through the great river Jordan upon dry ground into the land of Canaan, and in particular to Gilgal, the first place, where thou pitchedst there, all which I did, that thou mightest be moved to live righteously before me, which is meant by saying, that thou mightst know my righteousnesses, as it is in the Hebrew: that is, not some, but all parts of righteousnesse.

p. 729Wherewith shall I come before the Lord, Vulg. what worthy thing shall I offer, but V. 6.the word foreign signifieth to occure or meet with, and it is a sit word to answer his kindnesse before spoken of, requiring that he having gone so far in mercy towards his people, they should now come forth in officiousnesse, but for this end bowing the body is not accepted of, nor offering sacrifices, V. 7.in what aboundance so ever they be brought, for all these things are not acceptable from the wicked, no nor the offering of a mans first born, as Abraham being commanded prepared to doe, for this was commanded him onelyonly to try his obedience, and if another being disobedient in respect of walking righteously before God in all things, should doe the like, he could not be accepted. What then is acceptable, vers. 8. declareth, to be righteous, V. 8. V. 9.and mercifull, and to walk humbly with thy God. Vers. 9. The Lords voice cryeth to the City, and the man of wisdome shall see thy name, hear the rod, and who hath appointed it. The Vulgar hath it, and salvation shall be to them that feare his Name, heare yee Tribes, and who will approve it? expounded Lyra.by Lyra, heare (ye children of Israel,) whom he now calleth Tribes, because distinguisht into Tribes, but how many amongst you be there, that will approve it to be his voice by fearing to sin, and endevouring to live accordingly in all things, surely very few none. And in the Hebrew foreign is properly essence, and because salvation is the being, which we desire above all things, it is best rendered salvation, by the Septuagint foreign, for the next word foreign if we derive it from foreign to fear as we may well doe, rather then from foreign to see, the Vulgar Translation is best, Salvation shall be to him that feareth thy name, if we follow the New Transla-Wisdome shall see thy name, I know not, how to make so good sense of it. For the next word foreign it signifieth either a rod or Tribe, and for so much as if we render it Tribe, the sense will be better then Rod, for a Tribe both can hear, and is a noun collective, there being many in a Tribe, for which it may well be joined with a verb plurall, as here it is. For the last word foreign it signifieth appointed, if we derive it from foreign, but if from foreign, to exalt, or extoll, and then it is, who will approve, because extolling implyeth approving, and so we may wholly rest in the Exposition of Lyra.

As yet are the treasures of wickednesse in the house of the wicked? Vulg. a fire in the V. 10.house of the wicked, the treasures of wickednesse, in the Hebrew it is foreign, which with the point signifieth fire, and whereas it is rendered is, it cannot so go, unlesse it be read foreign, which signifieth is, but both this would be a manifest change of the word, and it being a singular would not agree with the plurall, treasures, wherefore I rather approve of Jeroms rendring it fire, the sense being plain according to that reading, Shall the wicked house yet be fine, after so many Instructions and threatnings against unjust dealers, shall they goe on still to pull the fire of Gods wrath till the whole wicked house of Israel, be all on a flaming fire, and so consumed? and if ye ask, what amongst us causeth it to be so, the next words resolve it, the treasures of wickednesse, goods evill gotten and encreased to great aboundance. The small measure is abomination, Heb. the light Ephah is wrath, or because the Ephah is a measure of dry things, it may be rendred small, as Amos 8. they are charged with making the Ephah smal and shekel great, the sin both there and here taxed being deceit in measures, whereby some seek to get this worlds goods, but they get Gods wrath, which is fire, as was before said: a warning for all unjust dealers, it is no treasure that is thus gotten, but a fire in thy house to burn it up, therefore if none but a mad man will set fire upon his own house; what is Note. hee but mad, that will use deceit in his dealing? either in measure, weight, lying or dissembling speaches, or any other way? The word foreign also with hirie, as it is here pointed is observed by Pagnin to signifie fire.

Therefore I will make thee sick in smiting thee, in making thee desolate. Here the V. 13.carrying of Israel away into captivity first, and then of Judoh is threatened, p. 730for which a word in the plurall number, smitings: hereby first the people are made sick as it were, and weak, and then desolation comes to their land. And vers. 14. one thing is spoken of that might well make them sick and weak;

Thou shalt eat and not be satisfied, and thy casting downe shall be in the midst V. 14.of thee; that is, thou shalt want food through famine, and hereby thou shalt fall, not in outer places, where poorest people dwell, but in the heart of the City, where the rich dwell, Thou shalt take hold but not deliver, and what thou deliverest I will slay with the sword, that is, the enemies breaking it, and laying hold upon thy children to carry them away captive, if thou shalt strive to save them out of their hands, thou shalt not be able to doe it, and such as thou dost save shall come to their death another way, and therefore thy attempting to save them shall be vain.

Then the land being desolate another shall reap what thou hast sown to thy V. 15. V. 16.exceeeding great grief. Vers. 16. For the Statutes of Omri are kept and all the workes of the house of Ahab, of which two Kings of Israel and their abominable idolatries, see 1 King. 16. 26. 30. of the things before spoken of, and here, that they should be an hissing, see them threatned, Deut. 28. 33.

CHAP. VII.

WOe is me, for I am as when they have gathered the summer fruit, as the V. 1.grape gleaning of the Vintage. Here the Prophet in the person of Israel lamenteth the desolation to come, when there should be such a destruction, and captivating of the people of the land, that the whole Countrey should be as a Vineyard without any more grapes, then it is commonly after grape-gathering, there being left onelyonly here and there a clustes, so the whole countrey without inhabitants all but a very small remnant of poore people, as it was, 2 King. 25. And because there was amongst them all as great a desolation of the righteous before this, it is brought in V. 2.vers. 2. as a prime cause of lamentation, The good man is perished out of the land, and there is none upright among men. Expositours here vary, some understanding it altogether of the first desolation by destruction: some of the other by the decay of goodnesse generally overspreading the whole Kingdom. But I see no reason, but that we may take in both, as meant here, for it is lamentable, when a land formerly replenished with people, and in a prosperous estate is laid wast and most lamentable, when they amongst whom the true religion is professed, are so degenerated, that none good are left amongst them, but all turn oppressours of each other, as is expressed in the next words, They all lye in wait for bloud, they hunt every man his brother with a net. Whereby yet he meaneth not, that every one without exception did thus, but the rich and the mighty, there being amongst the meaner sort yet some few good, although so few and hidden, from mens fight that they could not discern 1 King. 19.1 Kgs 19any, as in the time of Elijah, who made the like complaint when as there were 7000 known to God in Israel, that had not bowed their knees to Baal, and amongst these of Prophets not a few, as we may gather from the speech of Obadiah to him, saying, that he had hid of the Prophets of the Lord by 50. in a cave, when Jezabel sought to destroy them all.

That they may doe evill with both hands earnestly, the Prince asketh and the judge for a reward. Having charged them with cruelty and fraud generally, ver. 2. now V. 3.he particularlizeth them, that were guilty hereof, even the greatest Princes and Judges, Vulg. They call the evill of their hands good, Heb. for, or upon the evill of their hands, or of both hands, the Prince asketh to doe good, and the judge for recompence or reward; the meaning being, when they doe so evill, as hath beene said, the Prince requireth tributes and taxes of the people, under a pretence p. 731of doing therewith good to the Kingdome, but indeed it is either to enrich himselfe out of avarice, or to maintaine pride and excesse, and for the Judge set up by him, he to gratifie the Prince for this his preferment, saith as the Prince saith, justifying him in all his demands, or having attained this dignity at a dear rate, all that he hunts after is the getting of bribes to recover his money laid out again, and to make advantage of his place to the enriching of himselfe and posterity. Then come in a third sort here also complained of, and the great man, he uttereth his mischievous desire, and so they wrap it up, Heb. for mischievous desire, is the pravity of his soul, it being meant, that Counsellours, who are greatest in swaying the State, and in cases to be judged, next unto the two before said, bend their studies likewise for gain to make bad cases good, and so, all things amongst these three are done most corruptly to the oppression of the poor people, who must be patients under greatest exactions and unjust Note. judgments. A very true description of our owne Kingdome, and therefore a dreadfull sign of horrible judgments coming.

The best of them is as a bryer, &c. that is, he that seems best, as a bryer rends V. 4.and tears all that live and come amongst them, therefore in the next words they are threatened, The day of thy Watchmen and Visitation cometh, and they shall be in perplexity. Here saith Calvin by Watchmen he understands their Princes, Calvin.whose judgement was at hand for all their wickednesses before said, and their Priests and Prophets that flattered them, and in saying thy visitation, he meaneth the whole body of the people, that should suffer likewise, for it is no plea for them, that they were mislead, every one being required to take notice of the truth and to fall on it, and not to be at the will of the greatest to doe evill, there being alwayes some faithfull Watchmen of whom they may learn the right. Wherein I subscribe unto him, but onelyonly by Watchmen I cannot understand any other, but Prophets and Pastours, who only are set forth by this name and not Princes, although both sorts be alike called Shepheards.

Trust not in a friend, put not confidence in a guide, keep the doores of thy mouth from her that lyeth in thy bosome. Here the Prophet returns again to the corruption V. 5.of the times, which should be or was so great, that an intimate friend could not safely be trusted in by his friend, a captain by his souldiers, or a wife by her husband: not only Kings, and Judges, and Counsellors at Law being deceitfull, but all other sorts of people, no friends being any other now, but feigned friends, and wives most unnaturally, instead of building their husbands houses, seeking by accusations brought against them, whereby they might be put to great damage, to pull them down, or by other fraudulent wayes and means. Here against therefore Micah giveth good counsell, withall laying open the universall overspreading of wickednesse extinguishing all love, but of a mans self, as David complained, Psal. 12. and we find it by experience to be true at this day in all, but wives, of whom there is yet but here and there one thus divellishly minded against their husbands, but more through talkativenesse apt haply to tell abroad that which they speake in private, to their great prejudice.

For the son dishonoureth his father, and the daughter riseth against her mother, &c. V. 6.Here he proceedes to more near relations, that he might leave none untouched, but shew, not only wicked, otherwise they were grown, but in being unnaturall in the highest degree, but this seems rather to be Propheticall touching the time of the Gospell, in which also our Lord saith, that it should thus Matth. 10. 20: Luk. 12. 33.Matt 10:20Luke 12:33come to passe through the corruption and infidelity of men, then the declaratory, what was in the Prophets days, and yet they being so greatly corrupted, doubtlesse were also evill in every kind, all iniquity being grown full and so ripe for judgement, but in the time of the Gospell there was another cause, viz. the hatred of unbeleevers against the faithfull, then the pride, cruelty and covetousnesse, that reigned in mens hearts.

We are taught in the example of the Prophet to wait upon God, being assured, V. 7, 8, 9.that although for a time we may suffer much by means of such evill p. 732men and women, yet we shall finally be delivered by his goodnesse, and these our unreasonable enemies shall be shall be judged.V. 10. Gualter.

All which saith he, she that is mine enemy shall see, and shame shall cover her, which said, where is now thy God, being first meant, as Gualter hath it, of Babylon, that now insulted at the ruine of Jerusalem, although some think, that Idumea is meant, then of the Jewish Synagogue insulting over Christ, when he hung upon the Crosse, and they that went by mockt at him, and said, he trusted in God, Let him now save him, if he will have him. For Babylon is called often by the name of a daughter, and so is Judah, for which he speaks of either of them, saying shee, and threatning either with most heavy judgements, as also befell them, destruction being by God brought upon Babylon by Cyrus, and upon Jerusalem by Titus and Vespasian. Now it is a great temptation to be delivered into the hands of the heathens, for Gods people, not only to suffer all cruelty, but also to be derided and scoffed at and for their miseries to heare the great God of heaven vilified; as if he could not help them and therefore there is great need, to be upheld against this temptation, to set before our eyes, that all this is done by God for our sins, and that in his good time we shall be delivered and our enemies confounded, that we may wait with patience for it.

In the day that thy wals are to be built, the decree shall be far removed. Having V. 11.spoken of the treading of Babylon under foot, vers. 10. he now proceedeth to speak more comfort to Jerusalem by speaking of the rebuilding of her wals, and of the removing of the decree then a far of, the Vulgar for Decree hath Law, for foreign signifieth either Statute, Precept, or Decree; the meaning is, that thou shalt no more be under the command of the Babylonian. Thus Expositours generally, but if we look back to c. 6. 15. the statutes of Omri are there spoken of, the same word foreign being used, wherefore it is more probable, that the same is here meant, they shall no more live in the foul sin of idolatry; as indeed they did not after their return from captivity. Some by the Decree understand the Decrees of Kings after Cyrus to the time of Darius, whereby the building of the Temple and City was forbidden, as if it were meant; that these decrees should now cease, another King arising, that again allowed the building thereof. Vers. 12. In that day also he shall come to thee even from Assyria, V. 12.and from the fortified Cities, and from the fortresse to the river, and from sea to sea, and from mountaine to mountain. Vulg. In that day Ashur shall come to thee and to the fenced Cities, and from the fenced Cities to the river, and from Sea, &c. but Heb. it is, he shall come even to thee from Ashur, whereby the great glory of Jerusalem, after the rebuilding spoken of v. 11. is prophesied of, insomuch as that people should flock to it from all parts to worship there, yea even from Assyria, and the most mighty Kingdoms meant by fortified, and from all parts of the world far and wide, meant by saying, from fenced cities to the river, and from sea to sea, and from mountain to mountain. For the word foreign as Calvin noteth, is indefinite, in force of a plurall, they shall come. It is in effect the same that was said chap. 4. of the coming of all Nations to the mountain of the Lord, in their resorting to Jerusalem after this rebuilding, that great conflux of Nations to the Church of Christ being pointed at. So that it is first to be understood of the resort of some of all Nations thither to worship, then of the conversion of all the faith first preached there. That they came from all Nations under heaven thither to worship, see Act. 2. and after that Pentecost, the Holy Ghost, being come down upon the Apostles, they went out, and taught, and converted all Nations, which upon their Preaching came in, and were added to the Church. Others expound the words of the people, that were held captive in Babylon coming to Judea, contending that Ashur and Gen. 10.Gen 10Babylon are promiscuously used, because Ashur sprung from Babylon, and that their coming to the defenced Cities of Judah is meant, the bounds of that land being described both in the longitude from east to west, from sea to sea, and in the latitude from mountain to mountain, from north to south, as if hereby the replenishing of the land in all parts were set forth: but the words of the text in the Hebrew wil not so well bear this reading, wherefore I rest in the former as the true meaning.

p. 733Notwithstanding the land shall be desolate, that is, before this cometh to passe, V. 13.there shall be a desolation of the whole land, as was before threatened, c. 3. 12. Vers. 14. Feed thy people with thy rod, the flock of thy heritage, they shall dwell solitarily V. 14.in the wood. Having spoken of the desolation of the land, during which time his people were under grievous sufferings, now he prayeth, that the Lord would turn these sufferings to good unto them, that they might be sanctified and saved: for this saith Gualter, is meant by seeding them with his Gualter.rod, the word feeding being put generally for all things done by the carefull Shepheard to his sheep, to save them from danger, whereof one is, if any wanders, to bring her with his crook back again, and with his rod to chastise the unruly, to make them keep in good order; feeding with the rod, is here spoken in this sense, that dwelleth solitarily in the Wood, now being exposed to the danger of ravening beasts, as a sheep alone in a wood or forrest, for so was the Jew in Babylon in the time of captivity, and in this case God seeds with his rod, when he turns affliction into a means of conversion. In the midst of Carmel: let them feed in Bashan, here the words are ill distinguished, who dwell solitarily in a wood, in the midst of Carmel, the next coming in as a new sentence, Let them feed. It may better be rendered, they shall feed in Carmel, in Bashan and, Gilead, &c. and so it may be taken for the Lords answer to the Prophets Petition, as if he had said, they are now indeed in a forrest▪ but I will bring them and they shall be as sheep feeding in Carmel, Bashan, &c. which places are specially named, because most fruitfull, as being desired for their fruitfulnesse and fitnesse to feed cattell by the Reubenites, Gadites, and halfe Tribe of Manasseh, in the dayes of Moses. And if it be said, but how shall they come thither? it is answered, vers. 15. according to the dayes of thy coming out of Egypt, I V. 15.will shew thee marvellous things, that is, as by a mighty hand I brought thee out of Egypt, so I will out of Babylon.

The Nations shall see and be confounded, &c. their eares shall be deaf, that is, the V. 16.Nations serving Babylon, and Caldea it self, for when Cyrus came, who delivered the Jews, they were confounded, and whereas before they boasted of their victories with open mouth, now They laid their band upon their mouth, that is, refreined their tongues from bragging any more▪ and whereas …hrase like, they had their ears open to hear their flatterers extolling them, now they stop their ears for fear, lest they should hear in stead of things pleasing more and more to aggravate their misery. Vers. 17. They shall l…k the dust like a serpent, V. 17. Gen. 3.Gen 3upon whom this was laid for a curse in debasing of him, so it is meant, that they should be debased to the lowest degree, and no… only … a serpent, but as a worm trodden under foot of all men, and despised; and if this shall be thought impossible, it is added, they shall be afraid of the Lord our God, he that is Almighty shall bring them to this by his judgements striking such terrour into them, that they shall not dare to mutter. A notable place for all vain glorious Note. persons to take warning by, they are not so high, but God can pul them down as low, neither are they so high spoken, but God will strike such terrour into them, that they shall not dare to mutter.

Who is a God like unto thee, &c. Here the Prophet concludeth with predicating V. 18, 19, 20Gods praises upon the premises, for his pardoning of sins, and performing promises made to Abraham many ages before.