Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Zephaniah
THE PROPHESIE OF ZEPHANIAH:
CHAP. I.
ZEphaniah, saith Jerome, signifieth according to some a Hieron.watch tower, according to others, the secret of God, both which notably agreed unto him, for as a Prophet he was a watchman, for so Ezek. 3. that Prophet was also called, and God revealeth his secrets to his servants the Prophets. Here the pedegree of Zephaniah V. 1.is first set down, to shew that he came of parentage of good note, as also Esay did, otherwise he would not certainly have named not only his father, but also his grandfather and great-grandfather, &c. from whence Gualter gathereth that Gualter.the Lord stirred up men of all sorts to prophesie, sometime such as were nobly descended, sometime the sons of Priests, as Jeremiah, and sometime men of the meaner sort, as Amos, to shew, that he beareth an equall respect to all sorts, Note. namely, to such amongst them as fear him, and is no respecter of persons, that no minister of his might be despised for his parentage, or low condition formerly, and that none might think themselves too good to be of this calling, and lastly that all sorts having lights of their own condition might be the more moved to the obedience of Gods will. For the time of his prophesying, it was in the dayes of Josiah, at what time Jeremiah prophesied also, which is to be noted because he was a most godly King, but by Zephanies threatning of judgments now it seems that the people for the most part were corrupt, notwithstanding all his godly care, and so they will be in the reign of the Note. best Kings, wherefore too much diligence and circumspection cannot be used by godly Magistrates to beat down sin, so that there is need at all times of the greatest zeal hereabout. Yet by some it is thought that Zephaniah prophesied thus by way of threatning judgements before the 18 year of Josiah, and consequently before his beating down of Idolatry, and I know no reason to deny that this Prophet spake as here followeth, before his destroying of Idols, but that was not anno 18, but the 12 of his raign, 2 Chron. 34. 3. yet most probably the people for the most part by his godly care were only reformed outwardly, not in heart, as appears by their ready falling to Idolatry again in the dayes of his sons immediately after his death.
I will consume all things of the land: a threatning against Judah much like unto V. 2. V. 4.that Hos. 4. only here is more added against the Chemarims, rendred by Jerome aedi tuos, the keepers of the house, by which name he calleth the Priests of Idols in way of disgrace, and he addeth with the Priests, that the Priests of the Lord, who served both him and Idols also, might know that their wayes were alike displeasing to the Lord with the wayes of the professed Priests of Idols, as is further shewed, v. 5. in his saying, that swears by the name of the Lord and of Malchom, which was the Idol of the Ammonites, for they were such as served V. 5.them both, their swearing by both being named, as a sign of serving them both.
Touching Chemarim, see more 2 King. 23. it comes of Chamar, to heat or to be black, intimating that they put on black cloaths and were kindlers of fires, for Idolatrous sacrifices, an inferiour order to Priests, called otherwise Mystae, being as houshold Chaplains. For their worshiping of the hoast of heaven upon the house top, here also spoken of, it hath been often mentioned before, this hoast was the Sun, Moon and Stars, and they had Battlements upon their house tops to walke upon and there they bowed themselves and made oblations to them.
Hold thy peace at the presence of the Lord, for he hath prepared a sacrifice: This is V. 7.spoken in way of reproofe of the wicked swearers before spoken of, and to make them whist and silent from such wicked words, he threatned them with destruction under the name of a sacrifice, for which beasts were killed, meaning, that thus they should be killed up, and have their bloud shed by the Caldees, see the like threatned in the same terms, Esay 34. 6.
I will punish the Kings children and such as are cloathed with strange apparell: Here V. 8.he sheweth that the judgment by the Caldees should be in particular upon the sons of Josiah, Jehoiakim, and Jehoiakin, who degenerated from their fathers piety and were notorious for their Idolatry, and therefore delivered into their enemies hands. By strange apparell is most commonly understood apparell made after the fashion of other countries, unto which vain men are much addicted, especially at Court, but women more, from whom so many new fashions come into the country, and truly this cannot be without sin, it being as a banner to display the levity and pride of the heart. But because the argument in hand is a reproof of Idolatry and the Jews are not noted by any writer to have altered the fashion of their apparell, I rather hold with them, that by strange apparell here understand some kind of vestments used in the worship of Idols. For as God appointed apparell for Aaron and his sons to be used in their ministration before him, and David a pious King put on a linnen Ephod, therein dancing before the Ark, so the Devill Gods ape would have his Ministers serve him in worshiping Idols in garments peculiar to such superstition, as appeareth in that which Jehu spake touching the worshipers of Baal, Goe into the Vestry and bring forth vestments: And since that Christians 2 King. 10. 22.degenerated to Image-worshiping, they fell to using strange apparell in their worship, Copes, Surplesses, &c. and divers orders of their religious persons use peculiar vestments, as the black Fryers and the white, and the Capuchins, placing great holinesse in them, and even we of the Church of England must cry every one of us peccavi, in that after the light breaking out amongst us we were still setled so long upon these Lees. What a vanity this was Julius 2. Pope of Rome, himself sometime shewed, as Gualter hath it, when in a hot Gualter.Summers day two Cardinals coming in their Cardinals apparell to visit him, he having put off for the heat of the weather his pontificall apparell, he would have them do the like, and having done it, said, What would the people say if they should see us thus to walk through Rome, would they not say we were mad? and they answering yes, he replyed, we see then how much we are beholding to our apparell that procures us so great reverence. But we learn Note. here, that it is not only vanity but wickednesse, that God will visit, yet the use of different apparell in the Ministers of God from other men, as an Ensign of their calling, which is most grave and furthest from levity or pride, is not to be condemned but commended, and they are to be blamed, who being Prophets affect to habit themselves more like unto other men, then the Elders that have been before them, whose practice should be exemplary unto them. For a Prophets going in a different garment from other men it is plain that of old they did, as Elijah in his mantle, and Samuel, and John Baptists garments are described, and Chrysostome wisheth that it had been recorded in what apparell the Apostles went, so much did he affect to conform himself to the most ancient and best patterns. And indeed if change of fashions in apparell in any be taxable by this place, I see not how such ministers shall escape censure as now adayes goe from grave habiting of themselves, as hath been anciently used by men of our calling, to the fashions of other men of the world, and not only so, but by their examples teach the people to deride and vilipend such of their brethren as keep constantly to their ancient most grave way of habiting themselves. The Judge keeps him to his habit, the Counsellour to his, and Aldermen in Corporations to theirs, why then should not the Minister, but as being ashamed of it cast it off preferring a confused going with the multitude, from whom God hath separated and chosen him peculiarly to stand before him?
All those that leap on the threshold, and fill their Masters houses with violence and deceit: V. 9.Here other sins are set forth which God will punish, the word rendred leaping signifieth dancing or passing or leaping over, whereupon some think Hieron.that hereby is denoted the superstition of the Philistims, that after the fall of Dagon trod not upon the threshold of his house, which superstition it is not improbable but that the Jewes prone to the superstitions of all Nations used also. Others think that the readinesse of wicked servants to run and goe in wayes of oppression against poor men that were in their danger, is here Calvin. Gualter.pointed at, because it is said, to fill their Masters houses with violence, when they bad them goe they made such haste that they leaped, and being over the threshold and gotten into the house, fetched out a pledge or took a distresse before the poor debter was aware to shut the doore. Calvin saith that he doubts not but that hereby the Prophet meant the readiness of the servants of wicked Princes to humor their Lord in their oppressions of the poor, to whose houses they came as victors proudly bearing themselves as masters over them. For of Princes he had spoken before, v. 8. and threatned them, now he also threatneth their wicked servants: whence we may note that souldiers who Note. come at their Masters or Generals appointment into mens houses, and there take power upon them, as if they were masters of them, as too many doe now adays, shal be visited for by Gods judgments as wel as they that set them awork when necessity requires it; I grant they may come amongst the people of the Country being friends in a friendly and submisse way, acknowledging their boast, under whose roof they come, being tender of oppressing him, but who so doth otherwise is here sentenced as a great offender, and the time shall come that he shall bear his sin. Thus in following Calvin. But for the Exposition first mentioned, which he rejecteth as frigid, to me it seems worthy the considering, because the Prophet is in describing the manners of Idolaters, and having spoken of their superstition in apparell, why may it not be thought that he here addeth another superstition in leaping over the threshold of the idols house? If the next words, which fill their masters houses with violence and deceit, shall seem to make against it, Hebr. it is filling their Lords houses, and it may well be taken as spoken of the Idols which they had chosen for their Lords and Gods, the true God being forsaken. For it is well known the Priests and Chamerims of those Gods used fraudulent means to inrich their Temples, amongst which the Temple of Apollo was most famous for exceeding great treasures of gold and silver, and unto deceit violence was added, whereby to bring in this wealth, it being for the most part raked together out of the spoils of many in warre and dedicated to those false Gods.
There shall be a noise of a cry from the fish-gate, &c. Here the Prophet comes by V. 10.the effects to shew how great the judgment of their enemies coming upon them in Jerusalem, should be, it should make them cry from the entring of the City which was the fish gate, of which see Ezra 3. to the second, where Huldah the Prophetesse dwelt, the one, as Jerome saith, being next to the Sea, the other 2 King. 23.at the second wall of the City, and from thence the cry went to Mount Zion, set forth by the name of the hills, and the moaning is in all parts, that they might not think in any place to escape.
Howl ye inhabitants of Maktesh, Hebr. Machtesh, signifying a morter wherein V. 11.spices and other things are beaten, or any hollow thing, for which Calvin hath, habitatores concavi, Vulg. pila, and Calvin understands it of some lower Calvin.part of the City in the middle where Merchants dwelt, and therefore might seem to be more secure: and to make this the more probable, he turns the next words by Merchants, and argueth from the last words, all that bear silver are cut off, for silver is not more stirring amongst any then Merchants, Call all ye laden with silver, Vulg. involuti argento, I prefer that of Jerom, who understands Hieron.it as shewing that the Jews should be powned in every place by their enemies, as in a morter, being in the next words called Canaanites for their Idolatries, whereby they were made like the old inhabitants of the land, which should now also spue them out as it did the Canaanites; by their being laden or wrapt about with silver he sets forth their riches by wicked means acquired. In a word, he sheweth that Jerusalem should be all made as a morter in which they should be beaten to pieces, even the greatest and wealthiest of them.
I will search Jerusalem with candles: this is added, saith Calvin, to shew that V. 12. Calvin.in the day when enemies shal spoil Jerusalem, no treasure shall lye so hidden in darkest places but it shall be found out and taken away. And he chargeth them with being setled upon their lees, to shew their great security and contempt of Gods judgments threatned, whereby they were no more moved to repentance then the lees of wine being once setled there is any stirring in that vessell afterwards, and the ground of all this was their atheism, whereby they thought that God did neither good nor evill, as not caring for humane affairs, how they went, well or ill, which is in effect to deny God. Hereby also is meant Note. that none can so cunningly hide their sins but God will finde them out, although acted in the greatest darknesse, and he takes a similitude from one searching with a candle to speak the more to our capacities, because men do so when they would find out any thing in the dark; v. 14, 15. are the same V. 14, 15.with Joel 2. 11.
They shall walk like blind men, because as a blind man seeth no end of his V. 17.way, so they being in straights should seek to get out, and consult and study how, but as blinded in their understandings not find any means, but continue to walk up and down in them, as in a maze. And this he sheweth should come justly upon them because they had sinned against the Lord, who by his Prophets had often given them good counsell, but they would not follow it, sought to open their eyes by the light of his word, but they shut them against it. And to the like judgment they all may look to be given over that sinne against the Lord likewise by shutting their eyes, or suffering themselves in the Note. midst of the light of the Gospel to be blinded by the Devil, as all the children of disobedience do, they shall for this walk as blind men another day, being involved in misery and never seeing a way how to get out.
CHAP. II.
BEfore the decree bring forth, and the day passe away as chaffe: The Prophet having V. 2.in the former chapter threatned them with Gods judgments now exhorteth them by repentance to prevent them in time, before the decree brings forth, that is, the decree of bringing destruction upon you published by me and other Prophets which is as a woman with child, but the child is long hid in the womb, but at length is brought forth, so will it be with this decree although ye see nothing now but only hear words, that ye think to be as wind, it shall shortly bring forth terrible destruction unto you: For these words, and the day passe away as chaffe: Hebr. it is, as chaffe passeth the day, the sense being, that day being come as chaffe suddenly is blown away by the winde, although it be a great heap, so shall ye in a short time, the Lord will not be long in bringing you into your enemies hands, and so seat tering you into other Nations, although your power may seem unto you to be great, and that no forces raised against you can so suddenly bring you to destruction.
Seek ye the Lord all ye meek of the earth, seek righteousnesse: Having bidden them V. 3.gather themselves again and again, v. 1. that is, to the Lord by turning to him to prevent the judgments that were coming v. 2. now finding that the multitude would not be moved by all that he could say, he turns himself to some few amongst them, viz. the meek, that did righteousnesse, not being carryed away by the common stream to the contrary, and exhorts them to constancy. For he sets them forth to be such as did righteousnesse, and yet stirreth them up hereunto, as needing continuall exhortations to this end, as being by humane frailty otherwise ready to faint, seeing them most averse from it, and themselves as much indangered in the world as them. Whence note, that even the best have alwayes need to hear the word of God, that this their Note. godly care may be continued, and that which is good in them increased, and evill beaten down: it may be ye shall be hid in the day of the Lords anger: that is, when his judgments come upon the Land, ye happily shall be exempt from them, and he saith not that they certainly should, lest they should expect it as a due, and not coming from Gods grace. For such is the modesty of the righteous, that when they doe that which is required, they challenge nothing at Gods hands as due therefore, but all this notwithstanding depend upon his grace only, because they have done but their duty, and their righteousnesse is mixed with many imperfections, there being yet this difference in respect of everlasting salvation and being temporall preserved, for that they look certainly by faith for this if God pleaseth to favour them so far, being otherwise ready to bear patiently any sufferings in this world, beleeving that a greater good in the world to come shall hereby be wrought unto them, yet Jeremy and Baruch and Daniel, and the three Children were temporally saved in times of greatest danger even miraculously, and so are many more from time to time.
For Gaza shall be forsaken and Ashkelon a desolation: Having put the faithfull in hope of being preserved in the evill day, he now proceedeth to prophesie of V. 4.the destruction of their enemies, of which the Philistims were the chief, and therefore are first threatned. For there were two things that might trouble them in the day of Jerusalems destruction by the Caldees.
1. Because no difference was then likely to be made betwixt the righteous and the wicked, all pell mell then suffering at the hands of their enemies, to think upon which was a great discouragement unto them; against this comfort hath been already spoken in saying, peradventure they shall be hid.
2. Because the people of God being subdued and captivated, their heathen enemies that would insult over them were spared, against this scandall opposed, which is here said.
The Philistims should suffer also, and which was more, after a time the Jews who could never get their land into possession before should possesse it, v. 7. And he mentioneth the Lordships of the Philistims which were five, in particular, all but one, Gaza, Ashkelon, Ashdod, Ekron, but Gath is omitted, of which place Goliah was; it may be, as Gualter conjectureth, because then obscure and brought under one of the other, as the Heptarchy in England Gualter.was sometime brought to an Hexarchy, then a Duarchy, and finally a Monarchy. And it is to be noted, that the Prophet in setting forth the same judgment useth an elegancie of speech threatning it in one terme to one, and in another to another by a Paronomasie in the last and the first, foreign Gaza shall be forsaken, and foreign Ekron shall be rooted, whereby it appears, that although the Prophets many times speak plainly, yet their speeches to the people and sermons were not uttered in a rude, but a well polisht phrase, becoming the gravity of that which they taught, against them that condemne all eloquence in preaching, because humane eloquence is denyed, 1 Cor. 2. 1.
The Nation of the Cherethites, thus the Philistims altogether are called, because V. 5.they were cutters off, or destroyers, as the word Chereth signifieth: and from hence one band of men about David was called Cherethites, because they were his stoutest souldiers, and commonly did most execution upon the enemies whensoever they went out. And in speaking thus of the Philistims he intimateth their great valour whereby hitherto they kept themselves unsubdued by other Nations, although they had many times been overthrown in battle: but now he sheweth that so great a destruction should come upon them, that their land should be left desolate, so that if they rightly considered it, they had no cause to rejoice at the fall of the Jews, after which their own must so soon follow: the word of the Lord is against you, O Canaan; the Philistims are also thus called, both because they dwelt in that land assigned to Israel, but could not by Israel be expelled, but were purposely left to be as thorns and goads to the Israelites for their sins, and to intimate that they should be as the Canaanites spued out of the Land never to be replanted therein Judg. 2.again. The Hebrews by the Cherethites understand a part of Philistia spoken of 1 Sam. 30. 14. But Jerome, as hath been said, and Vulg. Lat. hath it gens perditorum, and the text is plain, for the Philistims in generall meant here, because it is added for explication, the land of the Philistims.
The coast shall be for the remnant of the house of Judah, they shall feed thereupon in the houses of Ashkelon, they shall lye down in the evening: This was fulfilled in the time V. 7. 1 Macc. 10. 11, 13.of the Maccabees, when Simon the brother of Judas is said to have taken Gaza and Ashkelon, together with his brother Jonathan, and the evening is spoken of, and that they should lye down then, in opposition to that which was said v. 4. of the Philistims being destroyed at noon-day, the meaning being, that whereas they could not be safe in the very midst of the day, when there is lesse danger of being surprised by enemies, all men standing upon their guard, these new inhabitants should be safe both day and night, resting quietly without any thing to terrifie them, as they had walked abroad in safety in the day.
Moab shall be as Sodom, and the children of Ammon as Gomorrah, and the residue of my people shall spoil them: Here to the greater comfort of the faithfull amongst V. 9.the Jews, two peoples more infest enemies of the Jews are also prophesied against after the same manner or more terribly. But that it might not be expected that they should be destroyed by fire from heaven, he addeth for expilcation, that all their land should be nettles and salt pits, as Strabo saith, that it was, becoming most barren ever after their carrying away, and coming to be the possession of the Arabians the great Turks Subjects. So that this is not to be understood of the Jews returning out of captivity, that they should possesse this land as the Philistims, but of some of them under the Gospel, who should take it into possession for Christ by subduing them to the faith, for this was done and herein they continued, till that by Mahomet, being corrupted they fell away again. Thus Gualter. But whereas he denyeth that the Jews possessing of the Moabites and Ammonites countries is to be understood as of the Philistims, the contrary appeareth 1 Mac. 5, 6, 7. where it is said that Judas Maccabaeus went against the Ammonites, and after many hot battles fought subdued them. And when Alexander was King of the Jews, Josephus fil. Gorionis Joseph. Gor. lib. 4. c. 12.saith, that he subdued Edom, and Ammon, and Moab, &c. and Lyra followeth this.
He will famish all the gods of the earth: Vulg. he shall attenuate, Calvin, he hath V. 11.consumed: but the word signifieth to attenuate or to make lean, the destroying of Idols and Idolatrie in all places indeed being meant, to shew which it is added, men shall worship him, even the Isles of the earth, being by Lyra first expounded Lyra.of some of all Countries, who being drawn by the fame of the Temple at Jerusalem, should come thither to worship the true God, Idols being left, Act. 2. then of the fall of Idols in the time of the Gospel in all Countries, and the coming in of all both farre and near to worship God and his son Jesus Christ, which conversion, because it should not be so universall but that some would still continue hardened in their superstition,
He addeth further, Yee Ethiopians shall be destroyed by my sword: But in joining V. 12.this to the Prophesie of the conversion of the Nations, I cannot assent unto him because it is a continuation of his prophesying against the Jews enemies, beginning v. 4. and here, and v. 12, 13. continued against the Ethiopians and Assyrians, and because there is a plain prophesie of the conversion of the Ethiopians in the Psalms, they of Ethiopia shall stretch out their hands to thee, and in this prophesie, c. 3. 10. wherefore he proceedeth here in comforting the Jewes by telling them of Gods judgments, that should come upon all their V. 13, 14, &c.insulting and cruell enemies, briefly upon Ethiopia joining to Egypt, and more largely upon Assyria, of the overthrow whereof prophesied of, because so much hath been said already upon Nahum, I will here say no more, especially because all is easie to be understood.
CHAP. III.
VVOE to her that is filthy and polluted, to the oppressing City, Vulg. Wo to the V. 1.provoking and redeemed City, to the Dove. For foreign is derived from foreign signifying to change or to be disobedient, but no where put for filthy, but foreign is either polluted or redeemed. foreign if a Nown a Dove, if a Participle oppressing, Jerusalem is by the consent of all hereby meant, that alwayes provoked God by her grosse sins, and may well therefore have this epithite of provoking and for the same reason polluted, because sin polluteth; or if it be rendred redeemed, shee was redeemed many times from great dangers, and thus most probably she is set forth by way of exprobration being one that God had done so much for, but why it should rather be dove then oppressing, I see not, because although the pure and undefiled spouse of Christ be sometime so called, yet a polluted Church no where.
Her Judges are evening wolves, thoy gnaw not the bones till the morning. Hebr. V. 3.They break not the bones to the morning: some, they leave not: but to hold us to the signification of the word, the Judges are hereby accused to be unreasonable bribe-takers, devouring suddenly all that they can get, even as hunger-sterved Wolves that have eaten nothing all day, coming in the evening and getting a prey devour it presently, both flesh and bones, so that hereby men most greedy of gain and unsatiable are set forth, that stand not breaking the bones of such as come unto them about their cases unto the morning, that is, are not long in devouring all their substance, for they wil do it quickly either by taking great bribes, or judging against them wrongfully if they bribe them not, to their undoing: of the like phrase see before, Mich. 3. 2, 3.
Her Priests have done violence to the Law: Heb. have contemned, removed, or cast V. 4.away the Law, as Psal. 50. 17. it is said, thou castest my words behind thee, they then at whose mouth others should inquire the law rejected it, and were not themselves ordered by it, which was a great abomination. The word foreign also here used, signifieth rapere, to ravish; so that here is another great sin in Note. the Priests noted to corrupt the law by false glossing upon it, as did the Pharisees and all such preachers as turn the word of God to any other sense then that intended by the Holy Ghost.
Every morning he bringeth his judgment to light, but the unjust knoweth no shame: In this verse, as Gualter saith, an objection that might by the Jews be made is answered V. 5. Gualter.thus. God, say they, is in the midst of his Temple amongst us to defend us, and by being there, sheweth that he beareth a great love towards us whatsoever thou sayest in way of reproof and threatning us. Answ. It is true he is in the midst of his house indeed, and of you, but it is not to approve your evill doings, but to teach you his will, and for your walking contrary to it, to lay his judgments upon you, for this is meant by his judgments bringing forth as the light morning by morning. But the unjust know no shame, that is, lay neither his word nor judgments to heart, to be ashamed, under a pretence of piety and nearnesse to God to do so wickedly, they hold God to be in the midst of them to behold their sins, but are not ashamed even in his sight to commit them.
I have cut off the Nations, their towers are desolate: Here the Prophet sheweth V. 6.that besides his word which was continually amongst them, whereby they might have been reformed, he set divers examples of his judgments upon others before them, whereby they might have been made to fear, to turn from their sins lest they should likewise be proceeded against. By his cutting off Nations he meaneth the Egyptians and Canaanites of old destroyed before them, and more lately divers Countries subdued by the Assyrians, whereof Senacherib boasted when he came against Jerusalem, and even Israel it self carryed away captive by Salmanasar. But by none of all these were they moved, but 2 King. 19.hardened their hearts to goe on still in their sins.
I said surely thou wouldst fear me, so shouldst not thou be cut off: the Lord expected that Judah should have taken warning by these examples, that she might have V. 7.stood still, but she profited nothing hereby, but rather waxed worse and worse.
Therefore wait upon me, saith the Lord, till the day that I rise up to the prey: Vulg. V. 8.therefore wait for me in the day of my resurrection hereafter: and the verse before going, I said, yet thou shalt fear me, and receive discipline, and her habitation shall not perish for all in which I have visited her, expounded by Lyra, of the conversion of Lyra.some of the Jews by the preaching of the Gospel, which is hereby shewed should be after that heavy visitation by the Babylonians, they not being thereby quite cut off, as it might have been feared. But when some beleeved, but they were for the most part hardened, set forth in the next words, they rose early and corrupted all their doings, he foresheweth their long continuance in their infidelity even till towards the end of the world, saying, therefore wait for me in the day of my resurrection, that is, ye shall abide in sin and misery till towards the end of the world when the dead shall rise againe; but then yee shall acknowledge the true Messiah and turn to him; and for their rising early and corrupting themselves before spoken of, he expounds it of their great diligence in persecuting Christ unto the death, about which they went late at night and early in the morning, not ceasing till they had gotten him crucified. Thus Lyra, and for the rendring of the words in the Vulg. Lat. it agreeth so well with the Hebrew, that it cannot be excepted against, the word rendred in N. Tr. to the prey, being Hebr. foreign ad usque, or ad praedam. But Expositours generally understand v. 7. as hath been said before, the Lord expected that by the means before spoken of, the Jews should have been reformed, but loe the contrary, they dayly grew more and more corrupt. Therefore as is said v. 8. they should expect the Lords rising up against them to make a prey of them, or in the time to come to destroy them & their city by the Romans, after which he saith v. 9. I will turn to the people a pure language: intimating the conversion of the Gentiles under the Gospel, but lest when judgments should come upon all peoples by Nebuchadnezzar they should despair of any such work ever to be wrought amongst them, he saith, my determination is togather the Nations to poure out mine indignation upon them, as meaning, that great destructions should before this passe through all Countries by the Caldees, then by the Persian Kings, after that by the Grecians, and finally by the Romans, last of all which should the conversion of the Nations to the Gospel follow. And this I also take to be the best because it is the manner of the Prophets in inveighing against the wicked Jews by all wayes to aggravate their sins, and then to threaten them with judgments before he speaketh any comfort, and likewise in prophesying against other Nations. Now for the pure language to which all Nations should turn, the Jews say, that it is the Hebrew tongue which the people of every Country shall speak when the true Messiah is come and they are converted to him: but hereby nothing else is meant, but godly and holy speeches in praising of God and Jesus Christ, and praying and confessing Jesus to be the son of God and the Saviour of all that beleeve in him in all places, as the next words shew, that they may all call upon the Lord and serve him with one consent, but the lip is spoken of to intimate the Holy Ghost coming down in fiery tongues upon the Apostles, in whom he sent a pure lip unto them, when to all Nations they went preaching to them in their own language, being in them sanctified or made pure for this end and purpose.
From beyond the river of Ethiopia my suppliants, the dispersed of my daughter shall V. 10.bring mine offering: Having spoken in generall of the Nations that should be converted to Christ, here he proceedeth in particular for examples sake to Ethiopia, and beyond the rivers thereof to shew that none were so remote, but they should be gathered and joined in spirit and tongue to this number. Of which Ethiopia this is spoken, is questioned by some standing for an Ethiopia in India, and by others standing for Ethiopia joining unto Egypt, for Geographers speak of two Countries in the world of this name. But it is most commonly taken of Ethiopia Egyptiaca, because that was well known to the Hebrews but the other not, and it was beyond Nilus the great river of Egypt with his 7 streams. And it is not to be doubted but Zephany speaks of the same Ethiopia with Esay ch. 18. of which see more in that place. But who are meant by the dispersed here spoken of called the dispersed of my daughter, whether the Jews, who are commonly thus set forth, or the Gentiles here nominated? Sol. It is agreed that the Gentiles are here meant, that is, such amongst them as were the elected in Gods secret counsell to come into the faith of Christ, and because they lived amongst others of the Nations, some in one place, some in another, they are called the dispersed, and the daughter of the dispersed, according to the phrase often used setting forth a Congregation, or City, or Nation by the name of a daughter. For offering, which he saith they shall bring, it is of praise and prayer, as Psal. 50. in the dayly offerings hereof every Note. one that is elect is continually after his conversion, it being so inseparable from faith, that it is said of Saul beleeving, Behold he prayeth, and Rom. 10. How shall they call upon him in whom they have not beleeved, which implyeth that every one that beleeveth, calleth upon God, and they call not upon God, is said of the Atheists, Psal. 14.
In that day thou shalt not be ashamed for all thy doings wherein thou hast transgressed V. 11.against me: By these words it should seem that not the elect amongst the Gentiles but the Jews were before spoken to: for he saith, thou shalt be no more haughty because of thy holy Mountain, which cannot be applyed to any but the Jews only, and therefore they are the daughter of his dispersed, and his suppliants before spoken of. This indeed must needs be so, if the same were spoken of there and in this verse. But they are plainly distinguished, for it is not said, as there, the people, but thou, that is, thou Jew, herein prophesying of the conversion of the Jews after the Gentiles, who might well be ashamed before of their blindnesse, infidelity, and malice against Christ, but being now by faith justified, and sanctified by his grace they should be so holy and zealous for the truth, that the shame for their former mis-doings should be done away. So that it is not meant that one converted is now no more ashamed of his evill doings past: for to the Saints at Rome the Apostle saith, what fruit had ye of those things whereof ye are now ashamed? or from henceforth of any evill that he Rom. 6.doth, because he is a justified person, and it is no sin in him, as the Antinomians of these times foolishly contend. For we ought alwayes to be ashamed Note. and cast down in our selves for grosse sins past, as the Apostle 1 T…m. 1. 15. and of our imperfections still remaining, as the same Apostle, Rom. 7. 2 Cor. 12. and 1 Joh. 1. Jam. 4.to confesse them and crave pardon dayly therefore, although our lives now be led so blamelesly, that men cannot judge us, neither do we know any thing in our selves, as he saith, 1 Cor. 4. 4. I will take away from the midst of thee them that rejoice in thy pride: that is, such as in times past gloryed in this, that they were the seed of Abraham, and Gods peculiar people, &c. having nothing sutable to his people in them, but being full of hypocrisie and sin, insulting over other Nations only for outward priviledges. And this pride was then taken away when all these and the Temple it self, meant by Gods holy Mountain, were not any more confided in, but counted vain things, without uprightnesse of heart and holinesse of life, and faith, as was in Abraham.
I shall also leave in the midst of thee, an afflicted and poor people: Here is shewed further, V. 12.that all their former pride should be beaten down, and their sins mortified, which should follow upon their sufferings as the fruit thereof. So that by afflicted and poor, he meaneth poor in spirit, and afflicted in soul for their sins past. And for time to come they shall no more doe iniquity or speak lyes, for V. 13.so doth the spirit of grace work in them that are sanctified, as 1 Joh. 3. 9. If any then be workers of iniquity, or lyers, or deceivers, that beleeve in Christ, Note. they are no true Jews but counterfeit, Rom. 2. 29. They shall feed and lye down, and none shall make them afraid: that is, they shall live in rest and peace, as being Rom. 5.then by faith justified, and so at peace with God: of lying down in rest and peace for this reason see also Psal. 4. and of feeding by faith, Joh. 6. upon the true manna Christ Jesus.
He prophesieth of the joy that should be to the Jews, as Esay 12. 6. c. 54. 1. V. 14.For the fruition of good through Christ now beleeved in, and the cessation of misery for all time to come, v. 19. I will save her that halteth, and gather her that V. 19.was driven out, as was before said, Mic. 4. 7.