ANNOTATIONS ON EZEKIEL

THE ARGUMENT

Ezekiel, of the priestly race, was carried captive to Babylon, in the second captivity by Nebuchadnezzar; not accounting upon that time, when Manasseh was carried to Babylon by the captains of the host of Esarhaddon; or Asnapper, king of Assyria, Ezra 4:2, 10. 2 Chr. 33:11. as the beginning of the accomplishment of that prophetical denunciation of Isaiah, 2 Kings 20:17, 18. Isaiah 39:6, 7. But when Nebuchadnezzar carried away Jehoiachin, or Jeconiah, with his mother, divers of his princes, and many of the people. Namely, in the eighth year of Nebuchadnezzar's reign both over Babylon, and Judah, then was Ezekiel carried captive, 2 Kings 24:12. Ezek. 32:21. and 40:1. verses 1, 2, etc. In the first captivity by Nebuchadnezzar, Daniel and his three companions, among others, were carried away. And that was in the first year of the reign of Nebuchadnezzar, and in the fourth year of Jehoiakim king of Judah, Jer. 25:1. Dan. 1:1, 2. In the captivity of Jechoniah, and Ezekiel, say some. But much rather in the former, wherein Daniel was carried captive; then, as the most learned chronologers do justly hold, began the desolation of Jerusalem, and the seventy years of Judah's captivity, and Babel's reign, Jer. 25:1, 11, 12. In which time of distress, God did raise up prophets to tell his people of their woeful troubles; and to assure them, that his church should have deliverance at the time appointed of seventy years; and that such enemies as either afflicted them; or rejoiced at their miseries should be destroyed. Jeremy in Judah taught that Jerusalem should be as Shiloh, Jer. 7:12, 14. foretold, that Babel must reign for those seventy years; and writing to Judah that was then in Babylon, he bids them not to look for return till those seventy years were ended. Jeremy was opposed by false prophets; by Hananiah in Jerusalem, Jer. 28:1, 2, 3. by Shemaiah and others in Babylon, Jer. 29:8, 9, 24–29. wherefore to countenance him, God stirs up Ezekiel in Babylon, to second him, and confirm his prophecies; and to persuade the remnant in Judah by writing, to yield to Babel's yoke, to prevent greater judgments. This prophet's example, and two captivities already past, might have warned Judah sufficiently, not to stir up more wrath, by provoking God against them, to give them so up into the Chaldeans' hands, as to burn their temple, raze their city, kill their princes, disperse the people, and to extirpate out of Jerusalem all signs of Judah's church, and commonwealth; all which God, in these prophecies, does foretell should come to pass, did they still persist and resist. But all sufficed not: and upon their continued obstinacy and rebellion, all this did fall out accordingly. For his course and general method in this book, Ezekiel thus proceeds, upon these heads; after his vocation and calling to his prophetical office, he foretells the woeful siege and desolation of Jerusalem, and the calamities, and captivity of Judah; he shows the causes of such evils, to be the violation of God's laws; and that in a transcendent manner. And for them already in captivity, he reproves them also for many sins sharply; exhorting them to repent, and to be confident of their return to Canaan, and of the restoration promised at the time appointed. Furthermore, he prophesies against the neighbor nations, who had been enemies to the Jews; especially Tyre, Egypt, and Edom, that they should be involved in the same Chaldean deluge. Then he goes on to foretell the ruin of Gog and Magog, the last and cruelest enemies of the Jews, before the first coming of Christ, that those enemies should be subdued, and the church delivered. The effect of the one, and the other, should be chiefly performed by Christ, of whom in this book are many notable promises; and in whom the glory of the new temple, city, and kingdom, largely showed him in vision, and described, should be perfectly restored. He prophesied in Chaldea at the time Jeremy prophesied in Judah; wherefore there is very great agreement between these two prophets. But he began four and thirty years after Jeremy; namely, in the fifth year of Jehoiachin's captivity; and that was about the year of the world, 3400. and afore our Savior's incarnation, about 600 years. He continued prophesying two and twenty years at least, ch. 29:17. Of the manner of his death, what ever divers authors do record, yet we have nothing in Scripture.

A VIEW OF THE SEVERAL TIMES, AND PARTS OF THIS PROPHECY. IN THE

• Fifth year of Jehoiachin's captivity, fourth month, fifth day, he begins to prophesy, ch. 1. and so on to the eighth chapter.

• Sixth year, sixth month, fifth day, he is carried in a vision to Jerusalem, chs. 8, 9, 10, 11. And after his return, he prophesies on, to the 20 chapter.

• Seventh year, fifth month, tenth day, he is consulted by the elders. Ch. 20. And prophesies on, chs. 21, 22, 23.

• Ninth year, tenth month, tenth day, the siege of Jerusalem by Nebuchadnezzar began, ch. 24. (2 Kings 25:1.) And he prophesies most woeful destruction against them. And in the 25 chapter, he prophesies against neighbor nations.

• Tenth year, tenth month, twelfth day, he prophesies against Pharaoh, and Egypt, ch. 29. to ch. 30, verse 20.

• Eleventh year, (first month) first day, he prophesies against Tyrus, 26, 27, 28 chapters, to verse 20. against Zidon, ch. 28, verse 20. to the end of that chapter.

• Eleventh year, first month, seventh day, he prophesies against Egypt, ch. 30, verse 20. to the end of that chapter.

• 11 year, third month, first day, he prophesies against Egypt chs. 31. and 32.

• 11 year fourth month, ninth day, the city is taken, Jer. 52:5, 6. 2 Kings 25:2, 3, 4. and in the fifth month, and tenth day, Nebuzaradan burnt the temple and city, Jer. 52:12.

• Twelfth year, tenth month, fifth day, the news of the taking Jerusalem is brought to Ezekiel, ch. 33:21. Whereupon he prophesies of further wrath, for their sins, ch. 32, verses 24–33. And against the shepherds of Israel; with a promise of the true shepherd Christ, ch. 34. Against mount Seir, ch. 35. Promising restoration of Israel, through Christ, and his kingdom, chs. 36 and 37. and foretelling the destruction of Gog and Magog, chs. 38. and 39.

• Twelfth year, twelfth month, first day, he prophesies against Egypt, ch. 32–17.

• Twelfth year, twelfth month, fifteenth day, he prophesies against Egypt, ch. 32:17–32. And of the watchman's duty, ch. 33:1–21.

• 25 year, first month, tenth day, he has that large vision of a new temple, etc. chapters 40, 41, 42, 43, 44, 45, 46, 47, 48.

• 27 year, first month, first day, he prophesies against Egypt, ch. 29, verse 17. and ch. 30:1–20.

CHAPTER 1

Verse 1. {Now} Heb. And. So happily coupling his outward expressions in writing, with the inward notions and visions of his mind. Or else it is a Hebraism, only for grace of speech; very usual in that language: whereupon as here this book, so in like manner with this word do begin the books of Exodus, Leviticus, Numbers, Joshua, Ruth, Jonah, and most of the historical books of the Old Testament.

This chapter contains a vision of the glory of God, and of Christ.

{in the thirtieth year} Not from the Jubilee; for this time agrees not with that account: but thirty years after that the book of the law was found; which was the eighteenth year of the reign of Josiah, when also the covenant with God was renewed, religion reformed, and a very solemn Passover kept, 2 Kings 22:3, 8, 22, 23. 2 Chron. 35:19. The remembrance of such benefits gave the Jews occasion of this account. A thing not unusual with them in like cases. So are years reckoned from the calling of Abraham, the birth of Isaac, the coming out of Egypt, the division of the kingdoms of Judah and Israel, the captivity and deportation into Babylon: and others, that we need not here to fly and fetch it from an epoch and era of an heathen king Nabopolassar, not mentioned in Scripture; though that Chaldean account may agree with this: nor refer it to the prophet's age, which he would not take upon him in this manner to set down; as being without any example of such like reckoning in Scripture: and his birthday a time but obscure, and not vulgarly known abroad,

{fourth month} Answering to part of our June and July. See annotations on chap. 40:1.

{fifth day} Towards the end of our June. Thus particularly God would have us take notice of the times, and to observe the remarkable passages of God's providence and acts in church and states, which fall out in them, Hos. 14:9. That this fifth day was a Sabbath day, cannot be ascertained.

{among the captives} Heb. in the midst of the captivity: when Jehoiachin or Jeconiah was led captive to Babel, 2 Kings 24:12. then Ezekiel, chap. 40:1. Mordecai, Esth. 2:5, 6. and many of the people were led also away; ten thousand captives at least, 2 Kings 24:14, 16. of which number were three thousand and three and twenty of the tribe of Judah, Jeremy 52:28. In the midst, that is, among, as Joshua 7:13. thus the godly are mingled in this world with the wicked, Psal. 120:5. Apoc. 2:9, 13, 14, 15. and a lily among thorns, Cant. 2:2. yea, thus they are wrapped up in the same outward calamities and afflictions with the wicked, Eccl. 9:1, 2. 1 Pet. 5:10. And therefore we must not judge of men by their outward estate and condition. It was the great sin of Job's three friends, Luk. 13:1, 2, 3, 4. Psal. 73:15.

{Chebar} Chap. 3:15. a river of Mesopotamia, rising, as is thought, from the mountain Masius, and flowing into Euphrates; near to which it should seem, were appointed some habitations for the Jews, which were led into captivity, chap. 3:15. Psal. 137:1. This seems to be that Chabor in Ptolemy, though some more probably take this for Euphrates itself. Thus Daniel saw visions by the side of the great river Hiddekel, or Tygris, Dan. 10:4. That this is called a Sabbatical river, and the reason why, is all but a Rabbinical dream.

{The heavens were opened} To his thinking, and in human appearance; a kind of speech much used in the description of visions, Mar. 3:16. Act. 10:11. Revel. 4:1. and chap. 19:11. to note a sudden breaking forth of light from above, created by God miraculously, as if it came out of heaven itself; in and through the midst of which were shown the representation of divine things. Or, as Joh. 1:51. or Act. 7:56. God strengthening his eyes to see at such a distance.

{I saw} Hence prophets called seers, 1 Sam. 9:9. Esay 30:10. which points out their duty, Ezek. 33:3, 6.

{Visions} God has revealed himself to his prophets sometimes mouth to mouth, and face to face, Exod. 33:11. Deut. 34:10. Num. 12:6, 7, 8. sometimes in dreams, Gen. 28:12. & 31:11. sometimes in visions, as Gen. 15:1. And so here. And these visions are representations of visible things to the eye of the body, or at least of the mind, to a man awake, to signify things present, or to come; and that with such an irradiation of the mind, and impulse upon the spirit, as ascertains the mind, and will, and truth, or God in them. See also chap. 7:26. & chap. 12:12, 23.

{of God} That is, which God showed, or, wherein I saw God: or, notable and excellent visions; so that it might be known it was no natural dream, or illusion of Satan, or lying fancy: but that the visions in this chapter came of God, see annotations on chap. 40:2.

V. 2. {Fifth year} Of Jeconiah's captivity, and consequently Zedekiah's reign. And from Jeconiah's captivity does Ezekiel constantly begin all his reckonings of the times. This does in certainty denote the time of thirty years, and the beginning of it, if it were doubtful in the former verse: for if to these five of Jeconiah's captivity, you add eleven of Jehoiakim, and the fourteen last of Josiah, there will arise thirty, spoken of in the first verse: and so Ezekiel prophesies thirty years after the finding of the book of the law, in the fifth year of Jeconiah's captivity. And from this time to that, chap. 8:1. is a year, and two months: within which space all happened that is set down in the seven first chapters of this prophecy: and from this day and date of time, to the beginning of the siege, are four years, six months, and five days, chap. 24:1. Jer. 52:4.

{Of King Jehoiachin's captivity} This Jehoiachin was eight years old, when his father Jehoiakim began to reign; and himself likely in some sort joined with him, 2 Chron. 36:9. And 18, when he began to reign alone, 2 Kings 24:8. He was captive seven and thirty years, 2 Kings 25:27. He was called also Jechoniah, and Coniah; and, as some would (though not so likely) Shallum, Jer. 22:11. He is written childless, Jer. 22:30. Salathiel was his son, 1 Chron. 3:17. Mat. 1:12. only by legal succession, not by natural generation, Luk. 3:27. In him ended the kings, and royal line of David: our Savior came of Nathan, David's other son, Luke 3:31. The crowns, Zech. 6:11. are set upon the head of Joshuah the high priest. These five years of captivity and affliction mended them not.

V. 3. {The word of the LORD} That set down in the second chapter, and continued to the twelfth verse of the third chapter.

{Came expressly} Heb. by being hath been; or, in coming it came: to assure the entity, evidence, and truth herein.

{Ezekiel} Heb. Jechezkel signifying the strong God, or the strength of God, or one strengthened by God. A name by God's providence well suiting to his condition, and calling: as likewise the name Isaac, Solomon, John, Jesus.

{the Priest} So he was both priest and prophet: and so very few of the prophets were.

{The son of Buzi} And therefore not the son, or servant of Jeremy as some would.

{Land of the Chaldeans} That is, in Mesopotamia a part of Chaldea. Abram had dwelt there, Gen. 11:31. Act. 7:2, 4. whereof Babylon was the chief city, built by Nimrod. The land called the land of Nimrod, Mich. 5:6. and of Shinar, Gen. 10:10. It was a land of wickedness, Zech. 5:11. And they a martial, cruel people, Jer. 6:22, 23. & chap. 50, 41, 42. and yet here in this place God raises up a prophet in much mercy, for the good of his church, in this distress.

{and the hand of the LORD} The Spirit of the Lord God by his coeval and coequal Spirit, works as a man does by his hand, Act. 11:21. See the power, virtue, and efficacy of his Spirit, 1 John 4:4.

{was there upon him} Strongly; the intrinsical power of his Spirit, excited and brought Ezekiel to this prophetical office and function, as it were against his will, he not thinking of it, much less affecting or ambitiously desiring it. See chap. 3:12, 14, 22, 24. & chap. 37:1. For this John says, Rev. 1:10. I was in the Spirit. See 1 Kings 18:46. 2 Kings 3:15. Then God's word and ordinances are of power, and to purpose, when God's hand and Spirit goes with them, 1 Cor. 2:4, 5.

V. 4. {A whirlwind} The beginning of the vision, which continues to the end of the chapter. The sum of it is set down by the prophet himself, ver. 28. in these words, This was the appearance of the likeness of the Glory of the Lord. More fully and particularly, it shadows out the God of glory, and the Son of Man, the Lord Jesus Christ, guiding and governing the heaven and the earth, and all things in them; and their wheelings and turnings, and mutations, by his active providence, and more specially his church, and the affairs of it, by his eternal Spirit, using therein the ministry of his angels, and inferior creatures: this vision is oftentimes renewed, and mentioned in whole, or in part, chap. 3:23. ch. 8:4. & ch. 10:15, 20, 22. & chap. 40:3. This vision serves for the prophet's heavenly confirmation in his future calling, fitting and preparing him to it, and encouraging him in it; for the sight of God's glory is very efficacious upon the spirits of men: and it serves also for the divine credit of the prophecies hereafter following. The difficulties that arise in the explication of this vision, are acknowledged by all authors.

{a whirlwind} Heb. a wind of tempest. This, and what follows, is a forerunner of the glory and majesty of God; as Job 30:1. and as Act. 2:2, 3. and to rouse up Ezekiel's mind to due attention: and not unfitly figuring the enemies which God would use as instruments, for the punishing of his people the Jews. As a whirlwind, were the companies and their armies. And so God threatens, chap. 13:11, 13. & Jer. 4:11, 12, 13. See Prov. 1:27. Esay 41:16.

{out of the north} And thence came the Jews' enemies, the Babylonians, and other nations serving them. So Jer. 1:13, 14, 15. Hab. 1:6, 7, 8, 9, 10.

{a great cloud} A sign of God's presence: so Exod. 19:16. 2 Chron. 5:13, 14. And as a great cloud likewise were the armies of the enemies, for numbers and swiftness, as clouds covering the face of the earth, chap. 39:9. 2 Kings 25:1. Hab. 1:8. and flying as a cloud, Esay 60:8. bringing clouds of darkness and gloominess; as Joel 2:2. of trouble and distress, Zeph. 1:15. Clouds of blood; as a great cloud pouring down upon the Jews showers of destructions, storms and tempests, Esay 28:2, 10. Ezek. 30:18. & chap. 38:9. so Jer. 4:13. as clouds full of floods and fire, and hail and lightnings, and thunderbolts, Psal. 11:6. Thus God orders, and rules both meteors and men, Esay 19:1. Psal. 104:3. Amos 5:8.

{and a fire infolding itself} Vapors likely in the cloud, kindling, and burning into themselves, the flame turning inward, catching itself, as the Hebrew is, and making as it were a fiery globe: some would apply the signification of this to sin, and the nature of it. But we rather conceive, it represents the fiery wrath of God; or secondarily of Nebuchadnezzar, his instrument, who burnt up temple, city, and all.

{and a brightness was about it} As a shining about the fire; as rays about the sun. God's fiery wrath and judgment upon sinners make the splendor and glory of his justice to shine abroad, Exod. 15:6.

{Colour} Heb. eye. so Lev. 13:55. Num. 11:7.

{of amber} Or a most lively color, as of the purest burning brass; or rather, as of red, hot, fiery burning coals, ver. 13. whence angels are called seraphim, Esay 6:2, 6. as fiery and burning in the speedy and fervent execution of God's will: Psal. 103. See 2 Kings 6:17. Heb. 1:7.

{out of the midst of the fire} This clears the meaning of the word midst next foregoing; as also in the beginning of the next verse. See Apoc. 1:16.

V. 5. {Also out of the midst thereof came} The meaning of this vision seems to be; that the Son of God who had established the ark of the covenant, with all the things belonging to it, for a sign of his residence among his people, and for a figure of heaven where he dwells, and reigns in glory among his angels; does here reveal his heavenly majesty in forms and shapes answerable to the earthly figures of the temple; appearing in judgment against his people; purposing to depart from them, and to destroy them, as it is declared, Ezek. 10:17, 19. & 11:23. until the time appointed for the restoration of the church: at which time he will return in the same form, Ezek. 43:3. See the like visions, Dan. 7:9. Rev. 4:6, 7.

{four} Four-formed creatures; as God's ministering spirits in all the four quarters of the world: in themselves very numerous, Dan. 7:10. Mat. 5:9.

{Living creatures} Or, wights: shadowing out and signifying not the armies of Nebuchadnezzar, coming against Jerusalem to destroy it, as some would have it out of that, chap. 43:3. but the angels called cherubims, chap. 10:15, 20. See Gen. 3:24. which are God's ministering spirits, Heb. 1:14. for the good of the godly, to inform and guide them, to defend and guard them, to eye them in the assemblies, comfort them in afflictions, and attend them at their deaths: and for the wicked, to oppose and withstand them, and to execute God's judgments upon them. Here they are represented in these hieroglyphics. As then Ezekiel sees the glory of God, and of Christ; so also he sees the ministry of his angels which are God's great officers in the great family of heaven and earth; and which, in wit, excel, in might are strong, in service unweary, in quickness fleet. What some here write of the four elements to be shadowed hereby, or the four cardinal virtues, or the four faculties in the soul, or four chief passions in man, or four monarchies in the world, or else the four evangelists, Matthew, Mark, Luke and John: or yet of the name tetragrammaton Jehovah, consisting of four letters, or of Christ our Savior, his person, and offices as here mystically meant, are all rather wandering fancies, and imaginations, than notions suiting with, or proper to the words and context of this, and the following verses.

{their appearance} Differing from those four beasts, Apoc. 4:6, 7, 8. And their appearances we may see, their essence we cannot.

{the likeness of a man} For stature, proportion, and all things; saving such differences and alterations as are set down in the six verses following. They had such qualities in likeness as are set out by these parts of a man: principally, reason, which is the property and propriety of man among all visible creatures, 2 Sam. 14:20. Apoc. 4:6, 8. 1 Pet. 1:12. 1 Chron. 11:10.

V. 6. {And every one had four faces} Of this see more in the 10 ver.

{four wings} To signify their winged speed, in doing God's will. Of these, see more, ver. 8, 9, 11, 23, 24, 25. and chap. 10:12. Here they have four wings apiece, Esay 6. & Apoc. 4. every one has six wings. Their swiftness is beyond the swift motion of the sun, and of the stars, which yet is almost beyond all admiration.

V. 7. {And their feet} Comprehending the thighs and legs withal, as may be gathered by that which follows.

{straight feet} Heb. a straight foot: round, without turning, to run readily any way, as a round bowl or globe is ready for motion any way, Heb. 12:13.

{sole of a calf's foot} To signify, as it should seem, the indefatigable motion of angels in the service of God, and his church.

{and they sparkled} Themselves; or rather their feet sparkled with their speed, and purity in doing God's will.

{brass} Or, Steel, Apoc. 1:15.

V. 8. {The hands of a man} The hand notes action, Eccl. 9:10. Prov. 3:27. This is to signify their ability and action; as formerly their will and readiness of desire was shadowed out. Here is the virtue and diversity of the angels' operations, chap. 10:7, 8, 12. They are for work and service, they rest not, Apoc. 4:8. and are without weariness. We should do likewise, Joh. 13:17. Apoc. 22:14. See more, Ezek. 10:12.

{under their wings} Will and work go together. Some here do stretch the situation of their hands under their wings, to farther notions, than we can apprehend a warrant for.

{four sides} On the four sides of the wagon, on each side of which there was a cherub, as some say: but rather under their wings on the four sides, as the express words are. And so every one having four wings, ver. 6. there were sixteen hands under their sixteen wings; thus placed, in this order, chap. 18:21.

V. 9. {Their wings were joined} Touched each other in their utmost parts.

{one to another} Heb. a woman to her sister. To show their joint unanimity, harmony, and correspondency, in speeding to perform God's will enjoined; which ever lay ready before them; and they ready and prepared for it, of what nature or kind soever it were: such unanimity, and joining our helps together should be in us, for the doing of God's will. The wicked practice it against him, Psal. 2:2.

{turned not} See vers. 12, ready straight to all services, without need or use of so much let, as the turning of themselves. See our duty, Luk. 9:62. Phil. 3:23, 14. That returning ver. 14. was in the same manner as they ran, without turning of their bodies, after they had done their work; as if he should say, they ran to and fro without any winding or circulation.

V. 10. {As for the likeness of their faces,} They are likened to the faces of four principal creatures. They seem to represent, and hieroglyphically describe, (as earthly things may) the human understanding, the lion-like power, the ox-like usefulness, the eagle-like speediness of the angels, in their ministration and obedience to God's will, and for the service of his church and people, Apoc. 4:7. Thus angels are; and thus like should we be.

{They four had, &c.} Each one had four faces, ver. 6. and so sixteen in all. Each one, of a man, before: of an eagle behind: of a lion, on the right side: of an ox, on the left side.

V. 11. {upward} It may be both faces, and wings: so some translate upward, towards him that sat upon the throne above the firmament, that was over their heads, ver. 22, 23, 25, 26, to admire and adore him, Heb. 1:6. And as an hawk upon the wing, ready, and watching unanimously to receive his commands; to do his will. Mat. 18:10. & chap. 8:9. Psal. 123:1, 2. Thus it should be with us, Mat. 16:10. and our minds should be upward, Col. 3:1. Phil. 3:20. The church has the moon, and all sublunary things under her feet, Apoc. 12:1.

{Upward} Or, divided above, as it may be translated. Namely above the shoulders, where the four faces did begin to divide themselves; and where the four wings of the cherubims were also divided.

{two covered their bodies} Ver. 23. Every one had two which covered on this side, and every one had two which covered on that side their bodies. This might be so, by joining of the wings one to another: so ver. 23. Esay 6:2. the words are, with twain he covered his feet. Likely this for decency, and modesty; as in those cases, Exod. 20:26. & chap. 28:42. or else, as Moses put a veil on his face, Exod. 34:33, 34, 35. So providing to help and succor human infirmity; as we use to shadow our eye with our hand, when we would look up to the bright body of the sun.

V. 12. {whither the Spirit} The Spirit of God who is the guide of the holy angels, in all their functions, and performances; the Spirit of him that sat upon the throne, who did drive and put forward the live wights, (as the wheels to the same kind of motion, ver. 20.) for the angels are his ministering spirits, Heb. 1:12. Or, we may understand it, of the spirit of the living creatures, guided indeed by the Spirit of God.

{They turned not} See vers. 7, 12, 17. Chap. 10:11.

V. 13. {Like burning, &c.} In love, and zeal, to obey God's will. And it may be, in zeal and fury against sinners, ready in indignation, to execute God's vengeance upon them.

{It went up and down} This likeness and appearance of fiery burning coals, and lamps, was in continual motion, darting out rays incessantly.

{and the fire was bright} This fire that went up and down, was bright and shining, gave light.

{and out of the fire went forth lightning} That is, dreadful signs of God's fiery indignation, and judgments to be executed, by the angels, upon sinners.

V. 14. {Ran} With speed, as a flash of lightning. God uses the ministry of angels, in his administration of things here below; and particularly in the execution of his judgments against sinners: examples whereof are very plentiful in the Scriptures: and the angels as readily do his will, and have influence from Christ suitable to their administration.

{and returned} That is, ran to and fro without turning about, ver. 9. and they ran and returned; not in a tumultuary way, or by chance; or according to their own minds, but according as their head did guide them; and when they had executed his will; for afore they returned not, till God had changed the state of things; as Mat. 8:9.

{a flash of lightning} Most speedily, as it were in the twinkling of an eye, Mat. 24:27. Luk. 17:24.

V. 15. {One wheel} As one; yet more in number, ver. 16, 17, 18, 19, 20, 21. The cherubims covering the ark are called a chariot, 1 Chr. 28:18. And wheels are set to the celestial throne, Dan. 7:9. See Ecclesiasticus, chap. 49:8. The meaning here is, that the prophet did see a wheel by every one of the living creatures: so that they being four, there were also four wheels, ver. 16, 18. See chap. 10:9. what is meant by the wheels, is a thing full of obscurity and difficulty: yet most understand by them, this inferior world; which is as a wheel round, and subject to many wheelings, rollings, and turnings, various mutations, and changes. The turning of this wheel is daily seen in this world. And the story of Sesostris king of Egypt, may be a lively emblem and expression of it: and chap. 10:13. is translated and expounded by sundry learned divines, for a divine warrant, to understand by the wheel this mutable inferior orb. In which the church militant is tumbled and tossed. See that verse, and the annotations on it. And others not much differing, hereby understand the godly people that are in the world, and their various state and condition.

{upon the earth} Newly upon that floor which appeared in this vision, ver. 19, 21.

{by the living creatures} In, and upon which wheel the living wights exercised their offices and functions.

{with his four faces} The wheel had four faces or sides, ver. 17.

V. 16. {The appearance} The color and show.

{of the wheels} Therefore more than one: four in this verse, and verse 18, yet as one, being as a wheel in the midst of a wheel, as appears in this verse. See chap. 10:9.

{like unto the colour of a beryl} A precious stone, of a green sea-color; representing likely the unstable floating condition of this sublunary world, and of all things in it. The Hebrew word is Tarshish, and Tarshish in Scripture is often used to signify the sea: and it is also the name of the metropolitan city of Cilicia, near to the sea, whither Jonas fled, Jonah 1:3. the apostle Paul's country, Act. 21:39. & 22:3. But here it must be understood of a precious stone; as appears, chap. 10:9. and that of a green sea color.

{had one likeness} In all respects, so that he which saw one, saw all, and thereupon called one wheel, ver. 15.

{a wheel in the middle of a wheel} Not comprehensively one infolding another; then they could not be perfectly one like another: but transversely, all made up one spherical figure, touching themselves, at right angles; that without turning, or any delay, they might run and roll any way, on any side as is showed in the next verse, east, west, north, or south. This also may note happily the intricacy and perplexity of the carriage of the affairs of this world, to human understanding.

V. 17. {went} See chap. 10:11.

{Returned not} They had no stops or retrogradations; they went on constantly, went through, they did not move out of the direct tract, wherein the living creatures did lead them; but even as the live creatures were led by their chief, so did they also guide the wheels. See ver. 20. a figure of the agreeing harmony, which is in all the works of God's providence towards his church; and of the constant carrying of them on to their appointed ends, and periods, Esay 43:13.

V. 18. {Rings} Or, rims, or strakes, or trendles, or circumferences.

{so high} Of a fearful height and compass; and motion sequently: representing likely the high, wondrous, unsearchable administration of things in this world, and of the passages of God's providence in them; bringing fear and dread, amazement and astonishment to men, Job 21:7, etc. and chap. 12:6. Psal. 73:1, etc. Jer. 12:1. Hab. 1:ver. 2, 3. these wheels are of such a height, and their motions such as none can reach, Psal. 36:6. Rom. 11:23.

{Rings were full of eyes} Instead of great nails wherewith cartwheels are garnished, there were eyes, for to represent either the stars of heaven, or more particularly, God's all-seeing providence, in all the parts of his government, 2 Chr. 16:9. Prov. 15:3. thereby guiding, as the least, so the most high and formidable things of this inferior orb, and sublunary world; howsoever they may seem here to be carried blindly, rashly, confusedly. See Act. 4:27, 28. yea though the second causes be blind, and know not their own motions; or move otherwise, Esay 45:4. and chap. 10:7. yea or contrary ways; yet he makes them subservient to his ends. Yet here are not excluded the gifts of God's Spirit in the instruments which he employs to this end, under him. See Zach. 3:9. & 4:10. See Rev. 4:6. In Ezek. 10:12. the body, backs, hands, wings, of the four wights, were full of eyes also. God's providence reaches all: no place left to chance, or fortune, even in the least thing.

V. 19. {And when} See ver. 17. as the camp and host of Israel removed and rested, by the guidance of the pillar of cloud, and fire. See Apoc. 14:4. Their movings, forward, upward, every way; their rest depended upon the living creatures, was guided and ordered by them. God orders both the angels, and all second causes, in all their motions, by his eye of providence, and secret instinct.

{were lift up} See ver. 20, 21. Some do conceive hereby, that God does sometimes raise the spirit of the creature to more than an ordinary height, and enables it to unwonted services, Zach. 12:8.

V. 20. {whithersoever the spirit, &c.} Verse 12. the impression and impulse of God's Spirit was their guide and mover. Yea God acts in his just judgment, even in the motions of Satan and sinful men, not changing their wills, but making use of them to bring about his own designs. 2 Sam. 17:14.

{for the spirit of the living creature} Heb. the spirit of life. Verse 21. that spirit wherewith the living wights were moved, was in the wheels. That one Spirit of God works all in all. The same divine inspiration which did drive the live wights, did also give a motion to the wheels, not enliven them: to signify that God's Spirit, the vigor, virtue, and instinct of it, gives motion to all things according to their several principles, and services: that God is present effectually in all the instruments of his providence; and that Christ does do all in all in his church, 1 Cor. 12:6. Ephes. 1:11. Col. 3:11. Rom. 8:9, 14. 1 Cor. 6:17.

{they went} Without dispute, without delay, immediately, cheerfully. See Rom. 8:14. Joh. 14:17. Psal. 148:8.

V. 21. {Those stood, these stood} God puts stands to the motion of the wights, and of the wheels, at his pleasure. See Josh. 10:12, 13. 1 Kings 12:24. Esay 37:3.

{for the spirit} So verse 20. here redoubled to make it more remarkable; it is a lively Spirit, 2 Corinthians 3:5, 6. Romans 8:2. it moves, and works in all creatures, with instincts and qualities according to their kinds. It has choice operations in the elect; and common operations in the rest of mankind.

V. 22. {And the likeness of the firmament} Not the firmament itself; all this was in vision. See Gen. 1:6. By this is meant Christ's celestial glory, who is king of the church; for above this firmament Christ sits in his throne, ver. 26. Hence to the end of the chapter, Ezekiel sees in this vision, the glory of Christ the Son of Man, or of God in Christ,

{upon the heads} Vers. 26, so this was between the Son of Man, the Lord Jesus Christ, and these wights, and wheels: and this likely did supply the office of that pair of wings, Esay 6:2. all creatures are under Christ, he sits above them, Phil. 2:9. 1 Cor. 15:27.

{was as the Colour} Heavenly things are pure and glorious, Psal. 19:1. Job 37:18.

{terrible Crystal} Translucent strangely: even terrible to astonishment through the strangeness, the greatness, and the gloriousness of it: such are the things above, dreadfully glorious: and what then is the dreadful glory of God himself? 1 Tim. 6:16. and all things below are visible to him, as in and through crystal, Heb. 4:13.

V. 23. {And under the firmament were their wings straight the one towards the other} The angels at a distance, attend Christ's throne, with wings stretched out, ready to fly in his service; as Mar. 5:9. and unanimously perform it with mutual sweet agreement. See ver. 6, 11. and the annotations upon it.

{every one had two which covered} More than four we may not admit, because of vers. 6. either those two wherewith they did fly, did serve also to cover their bodies, at leastwise, when they stood, and let them down, ver. 25. Or else, out of ver. 11. the joining of two wings, one of each cherub or wight to another, might be counted two on a side: and thus covering, they show their reverence, and subjection to Christ; as 1 Cor. 11:10. Psal. 89:7. And may serve as a pattern to man, either of decency and comeliness, or of modesty and humility, to veil and cover the glory of our parts, lest we should grow proud, or others fall to idolize us. See annotations on ver. 11.

V. 24. {The noise of their wings} By several similitudes much amplified.

{of great waters} See Rev. 1:15. Psal. 46:3.

{as the voice of the Almighty} Psal. 29:3–18. Apoc. 1:10. as thunder. Psal. 18:13. Joh. 18:6.

{the voice of speech} An articulate voice of dreadful sound and greatness. God's judgments have the voice of speech in them Micah 6:9. we should learn the language thereof, Esay 26:9. Hos. 14:3.

{as the noise of an host} Of armies of men and horses, in their armors moving, fightings, cries, with drums, trumpets, cannons, (as the case is now) all this may serve to shadow out the swiftness, and the dreadfulness of God's judgments, chap. 13:13. Psal. 119:120. Esay 29:6. And that, of dreadful force, and efficacy are the angels in their motions and actions; specially in the execution of God's judgments. Some refer all this to the noise of Nebuchadnezzar's armies. See Esay 5:27, 28, 29, 30.

{they let down their wings} They kept them quiet and without noise, signifying, that they had no power of themselves, nor ought to do, but only waited to execute God's commandments.

V. 25. {A voice} Or noise, or sound; as a forerunner to prepare Ezekiel the more to attend God's word which should be spoken unto him. So was John prepared to attendance, and hearing, Apoc. 1:10. & so Exod. 19:16.

{from the firmament} Not from the firmament itself, or from anything under it; but from besides, and above it; so the Hebrew bears; from Christ on the throne.

{when they stood and had let down their wings} And so were silent without that noise, ver. 24. that the voice might be heard, Job 4:16. Sedate, and silent minds and spirits, are fittest then to hear Christ's voice.

V. 26. {and above} The last and best part of the vision.

{likeness} Likeness, and appearance, thirteen times used in this and the two verses following. To show that all here was in vision only; lest we should otherwise mistake: and God thus as it were, mantles up his majesty; else there could not be such communion between him and us.

{throne} Psal. 9:7. Dan. 7:9. Heb. 1:8. Apoc. 4:2–7. and chap. 20:11, 12. Heb. 4:16. See 1 Kings 22:19. The throne here may signify the judiciary power, kingly dignity, triumphant glory, and divine majesty of Christ.

{of a Sapphire stone} A most glorious throne of an heavenly color; of a sky, or pleasant blue color, with a little purple in it, Exod. 24:10, see Solomon's throne, 1 Kings 10:18, 19. 2 Chr. 9:17. See Lam. 4:7. Apoc. 21:19. this adds to Christ's glory.

{of a man} Christ, θεάνθρωπος, God and man; to be man by his incarnation in the fullness of time: the King of the universe and head of the church, see ver. 28. & Dan. 9:13. Esay 6:1. with Joh. 12:41. Apoc. 1:13. & chap. 14:14.

{above upon it} Sitting, most likely.

V. 27. {and I saw} See chap. 8:2.

{of amber} See ver. 4. and the annotations upon it. Here is Christ of an intense fiery color, like to the most hot burning glowing coals, Apoc. 1:14, 15. & chap. 2:18. & 10:1. & 19:11, 12, 13. Thus Christ is presented in a fiery way, when acts of wrath and judgment are to be executed upon a people. To show that God and Christ is a consuming fire to his enemies, Deut. 4:24. Heb. 12:20. Mal. 3:2, 3. Jer. 51:25, 26. Apoc. 6:17.

{round about within it} A fire, it seems, in a fire, within the utmost fire, reflecting upon itself, turning within the concave of it, round about; as fire in a furnace. Two particular applications, and explications of these types, we may not so safely venture upon. Christ is most glorious, Mat. 17:2. Act. 26:13. and then take up that, Phil. 3:21.

V. 28. {bow} Of this bow, and the use of it, we read, Gen. 9:12–18. Esay 54:9. This bow then is a sign of mercy: it is a bow whose back is upwards, towards heaven; not shooting downwards towards us: a bow without arrows at all; a bow of fresh and lively delightful colors, to intimate God's mindfulness of his covenant of mercy to his, in the midst of his fiery wrath and judgments against his enemies; that he will ark and save his, when he rains down floods and storms upon other sinners, chap. 38:22. Psal. 11:6. Thus justice and mercy do compass his throne.

{of the brightness round about} Of that brightness in the end of the former verse; though some extend it to be round about the throne; or the head of him that sat upon the throne: according to those places, Apoc. 4:3. & chap. 10:1.

{This was the appearance} The sum of the vision, as we formerly said.

{of the likeness} To see God and his glory as it is in himself, is not for this life; Exod. 33:20. See Esay 6:2. but reserved for the life to come; 1 Cor. 13:12. 1 John 3:2. And even then though visionally, yet not comprehensively; for so no creature can ever see the glory of the Creator, 1 Tim. 6:16. or comprehend his infinite essence: and therefore there is no doubt but with this clause, these places, Gen. 32:30. Exod. 33:11. are to be understood. This here was but the appearance of the likeness of the Lord. And we see it in the volume of the creatures, Psal. 19:1. and in his church: and of his divine dispensation towards it, Psal. 29:9. & 63:2.

{of the LORD} Jehovah, Christ is Jehovah; who as God has his being of himself, and gives being to all things Jer. 23:6. Mal. 3:1.

{I fell upon my face} In adoration with fear and reverence; at the glorious presence of the divine majesty. So Gen. 17:3. Lev. 9:24. Dan. 8:17. & 10:8, 9. Rev. 1:17. and it was so usually with God's saints, Abraham, Moses, Manoah, Esay, Daniel, and others. Or else, astonished with amazement at the sight of God's majesty always terrible to sinners, though saints, through sense of their own frailty, weakness and sinfulness, during this mortal life, Esay 6:5. Mat. 17:6.

{a voice of one} It was the Lord's voice, but the prophet in his astonishment knew not whose voice it was. However, he was then best fitted to hear the voice, when he was thus humbled first at the sight of his vision.

CHAPTER 2

Verse 1. {And} Ezekiel's vocation to his prophetical function, and instructions therein, are the things contained in this whole chapter, and continues to the 22 verse of the third chapter.

{He said} He, chap. 1:26. as appears in the three verses following.

{Son of man} So often, and very often is Ezekiel styled by God in this book, some reckon 80 times and upwards. So Daniel once, Dan. 8:17. else this style is appropriated to our Savior Christ, where it is spoken of one man, and not spoken of mankind in general: and so our Savior styles himself above four times. This compellation might serve to put the prophet in mind of himself what he was, even man, earth, and ashes; of his original, and end; baseness, brittleness, worthlessness in himself, Gen. 3:19. Psal. 9:20. and so to humble him, that he should not be puffed up with this heavenly glorious vision, and so his pride to blossom, 2 Cor. 12:1, 7. but magnifies God's mercy in thus honoring him, Psal. 8:3, 4. & 144:3. Job 7:17.

{Stand upon thy feet} Chap. 1:28. Arise, recollect yourself, be ready to attend and hear. So Dan. 10:11. Eph. 6:14. Act. 9:6. See Numb. 23:18. Judg. 3:20. thus God in mercy and compassion, raises and comforts him.

{And I will speak unto thee} That speech which after follows, v. 3. etc.

V. 2. {And the Spirit entered} Either the Spirit of God, see chap. 1:20. & 3:14. or his own spirit of life which seemed lost almost by his former fear and astonishment; as that, 1 Sam. 30:12. However, God's Spirit received his languishing spirit; and here we see that God with the command, and by it, gives power and performance: see Dan. 10:10. compare and couple God's commands with his promises, Deut. 10:16. ch. 6:5. with ch. 30:6. and Ezek. 18:31. with ch. 36:25, 26, 27. and Psal. 22:23. with Jer. 32:40.

{entered into me} By its operation and impletion: filling and fitting him for his office: see Act. 6:3. and ch. 9:17. & 11:24. & 13:2. The use and necessity of the spirit, 1 Cor. 2:14, 12. The word is not sufficient without it. But the word is the chariot of the spirit, as here. See 1 Thess. 1:5. 2 Cor. 3:6, 8. Gal. 3:2.

V. 3. {I send thee} I make you my legate and ambassador; mission, and ordination is requisite, Rom. 10:15. False prophets run before they be sent, Jer. 14:14. and ch. 23:21. and ch. 29:9. and it is Christ's prerogative to send prophets and ministers, Mat. 28:18, 19. Rom. 1:5. 1 Cor. 4:12. 2 Cor. 3:6. Ephes. 4:11. Act. 20:28.

{to the children of Israel} Evil branches of a good stock, Rom. 9:6. These were not praying and prevailing children, as their father was, Apoc. 2:9. Rom. 2:28, 29. Grace comes not by inheritance, Joh. 8:44.

{to a rebellious} Sin is rebellion, 1 Sam. 15:15. and chap. 15:23. and Act. 5:39. Luk. 19:14. let us do, as it is, Josh. 1:18. And herein is God's mercy seen, in sending to such a rebellious people, 2 Chr. 36:15, 16. Jer. 25:3. and chap. 35:15.

{nation} Heb. nations. The prophet prophesied against sundry Heathen Nations: yet here are meant the children of Israel; as is expressed: called Nations or Gentiles here, because they sinned as the Heathen Nations did: and so in reproach for their sins, they are called elsewhere by reproachful names, Esay 1:10. and 57:3. Jer. 7:27–35.

{they and their fathers} Judg. 2:19. Jer. 7:20. Authority and example of fathers pleaded, Joh. 4:20. Jer. 44:17. but is no sound rule of worship, or life, Ezek. 20:18, 19. 1 Pet. 1:18.

{against me} John 22:16. Esay 1:2.

{even unto this very day} Esay 48:8. Jer. 3:25. & chap. 32:31. Ezek. 20:31. affliction and captivity changed them not. Esay 1:5.

V. 4. {Impudent} Heb. hard of face; that is to say, such as are not ashamed of anything. A great progress, and height in sin, Jer. 6:15. and 8:12. & 3:3. and c. 3. Zeph. 3:5. Zech. 7:12. Esay 48:4. Phil. 3:19. Psal. 52:1. Repentance recalls shame, Rom. 6:21.

{stiffhearted} Act. 7:51. when judgments, mercies, miracles, will not move and mollify them, Exod. 32:9. Deut. 9:6. Esay 48:4.

{thus saith} The minister is God's mouth, Jer. 15:19. and 1:9.

V. 5. {Whether} Ver. 7. Chap. 3:11, 27. Jer. 26:2, 3. Matth. 21:37. God's primary intention in sending his prophets, is for the good of his people. In a second place it is for to leave the wicked inexcusable, and to justify his proceeding towards them. See Esay 55:11. 2 Cor. 2:15, 16. Joh. 9:39. That place of Esay, chap. 6:9, 10. is six times alleged and repeated in the New Testament.

{or whether they will forbear} Namely, to hear and to obey you from me: yet must the prophet do his duty, and refer the issue and success to God, Esay 49:4, 5. yea, he must deal roundly, as God himself here does, and put such vile sinners to it. See Mat. 10:14. Mar. 6:11.

{for they are a rebellious house} So charged with rebellion against God and his commandments very often; obstinate sinners, with an high hand; whose hearts were fully set in them to do evil, Eccl. 8:11. evil things, as they could, Jer. 3:5. even with greediness, Eph. 4:19. mighty sinners, as those, Amos 5:12. sons of Belial, filled with maliciousness, madness, as Luk. 6:11. provoking most bitterly, Hos. 12:14. as those, Deut. 32:32. even the worse for the means; in doing, they will do their idol-service, Jer. 44:17. and thus most do, Apoc. 13:3. 1 Cor. 1:22. Esay 53:1. few hear the word obediently, Mat. 7:13, 14. And thus the Lord tells the prophet aforehand, what he was to expect, that he might not stumble at it, nor despond, when he should come to it, and find it so.

{yet shall know, &c.} So chap. 33:33. and so be convinced of their rebellion, and obstinacy, for not taking warning by him, and so left without excuse, Esay 5:3, 4. and so, it shall be easier for Sodom in the day of judgment, Matth. 12:24. what languages will their consciences speak in that day, or on their deathbeds? In the end you shall know it, Jer. 30:24. See Jer. 5:31. and 16:21. and 30:24. The prophets shall witness it against them, to their further condemnation, 2 Cor. 2:15, 16.

V. 6. {Be not afraid} Four times in this verse. Stand it out, show yourself a man, a man of courage, a man of God. So chap. 3:9, 10. Jer. 1:8, 17. He shows thereby our aptness to fear: and yet, that for no fears or afflictions, prophets should forbear to do their duties. See Psal. 27:1. and 23:4. and 56:3, 4. No cause for the godly to fear; but the wicked justly may. 1 Sam. 8:12. Prov. 28:1. Further helps against fear; specially in magistrates, and ministers. See Neh. 6:11. Hagg. 2:4. Nor faint and flag, God is with them, Joh. 1:9. Jer. 1:8. Psal. 118:6. 2 Tim. 1:7. else God will confound us Jer. 1:17. Luk. 12:4, 5. Esay 8:13. The just live by faith, and will not die by fear, 2 Chron. 32:7, 8. Heb. 11:27. Prov. 29:25. The more holiness, the less fear: even Herod feared John, and Saul feared David: let us not value our life too much, Act. 21:13. Apocal. 12:11.

{briars} Pricking briar, Eze. 28:24. Mic. 7:4. See Jotham's parable, Judg. 9:14, 15. 1 Sam. 24:13. as Josh. 23:13. Ungodly men are like thorns, Nah. 1:10. worthless, fit to be burnt, Dan. 11:21. Ps. 58:9. Esa. 10:17. Job 30:8. pricking, grieving things, Num. 33:55. Thus, in their words and calumniations, provocations, scoffs and scorns, reproachings, threatenings, sleightings. Thus, in their looks; of kin to that nation of fierce countenances, Deut. 28:50. Thus, in their catching scratching nature.

{Scorpions} A thorny weed growing like scorpions, whereof instruments are made to scourge malefactors, 1 Kings 12:11, 14. also, a venomous stinging creature, Deut. 8:15. The scorpion is cunning, vigilant, torments, and kills, Apoc. 9:3, 5, 10. Here is the nature of the wicked, Mic. 7:2. Amos 2:7. and here is the lot of the righteous to dwell among the wicked. Lot in Sodom. David in Meshech and Kedar, Psal. 120:5, 6. Cant. 2:2. a lily among thorns, Apoc. 2:13. we had need to walk warily, to keep ourselves from their scratchings, stingings: beware of men, Matth. 10:17. seek not acquaintance of them, Mic. 7:4. Do men gather grapes of thorns? Mat. 7:16. and, as here, so specially is it the lot of prophets oftentimes, and of God's ministers, 1 Cor. 4:13. and 15:32. Heb. 11:36, 37. Luk. 10:3. They must not think it strange: but prepare for it: when these scorpions sting us, we must look up to the brazen serpent.

V. 7. {My words} Not the words of any other, Jer. 23:30, 31, 32. Num. 22:58. Matth. 22:20. 1 Cor. 11:23.

{whether, &c.} See ver. 5.

{most rebellious} Heb. rebellion, in the abstract: to note the height of their sinning, see annotations on ver. 5.

V. 8. {Be not thou rebellious,} Amos 3:8. They shall come unto you, not you to them. God looks for more at a prophet's hand. We must not follow the example of wicked men; though the most and the greatest. We must not write after their copy, trace their steps. Examples prevail much, Magnates, magnetes. Peter among the Jews would Judaize: but it must not be so with us.

{what I say} Not what others say; be they what they will be.

{open thy mouth} Prepare and dispose yourself for it, Psal. 119:131. and 81:10.

{and eat that I give thee} Apoc. 10:9. As he enjoins him the duty of his prophetical function, so he gives him the means and furniture for it. He gives seed to his sowers. He furnishes them with abilities. If they want books, he will provide them, Exod. 4:11, 12. Mal. 10:19. And ministers must digest first, themselves, what they deliver to the people after.

V. 9. {an hand} See Da. 5:5, 24. God's creative and infinite power.

{a roll of a book} Namely, a book, or a volume, wrapped and rolled up, according to the ancient fashion, Isa. 8:1. Jer. 36:2. Psal. 40:8. This a fit symbol of the gift of prophecy, hereby, and herewith bestowed on him by that great prophet of his church.

V. 10. {and he spread it before me} Expounded, and revealed it, opened it, and made it known unto me, Luk. 24:27. Apoc. 1:1. and 5:5. and 3:7. Esay 22:22. Mat. 11:25, 27. unrolled it, Joh. 15:15.

{within and without} Heb. in the face and in the back: everywhere, on all sides, full; containing likely the sum and arguments, of almost all the prophecies following; the people's sins and punishments.

{lamentations, &c.} Chap. 27:32. and chap. 32:2, 16. dreadful, and woeful things hang over the head of a sinful nation: which ministers must not refuse to declare.

{mourning} Mourning songs, and elegies.

{and woe} Lam. 5:16. Matth. 23.

CHAPTER 3

Verse 1. {He said unto me} Namely, he that had spoken to him in the precedent chapter; he which sat upon the throne and spread the book before him.

{Eat that} All this was done in vision: and it may serve to represent the deep impression of the word of God, in the heart of his ministers, who must apprehend it by faith, and digest it by meditation; for to utter it, not as a mere narration, but as a quick and lively doctrine.

{that thou findest} Not some part of it, Rom. 15:4. 2 Tim. 3:16.

{Findest} Namely that I give you, whatsoever it be, sweet or bitter, hard or soft, pleasing or displeasing: and it may serve to signify that ministers ought to follow, their vocation, simply and readily, without contradiction or doubt whatsoever. And the obedience of all unto Christ, must be absolute, in all and everything, without disputing the case, without consulting with flesh and blood. A kind of blind obedience is here best. So Genes. 22:3. Luke 5:5. Mark 1:18. Joh. 15:14.

{Eat this roll} Rev. 10:9. The meaning here is that expressed, ver. 10. 1 Tim. 4:13, 15.

{and go} Then are ministers fit to go and preach, and feed others, when they have first eaten the roll, and fed themselves, Matth. 5:19.

{unto the house of Israel} Them of the captivity in Babylon.

Ver. 2. {So I opened my mouth, and he, &c.} Man's endeavor, 2 Tim. 1:6. Esay 64:7. and God the chief agent, Jam. 1:17. Psal. 51:15. 1 Cor. 3:6. and 12:6. and 15:10. Joh. 15:5. Phil. 2:13.

V. 3. {Cause thy belly to eat} Concoct it, digest it, retain it, draw out all the virtue of it, live and act in the strength of it. And thus should we deal with the roll of God's book, and word, eat and take in all the truths of it; and not as weakly and sickly stomachs do, cast it up, and get no benefit by it; but eat it by faith, and digest it by meditation, turn it to our spiritual nutriment, feel the power and efficacy of it in our heart, strengthening the inner man, and act accordingly. Other books and rolls we may look into, but this we must eat.

{and fill, &c.} The inwards of the soul are to be filled and fed with the word and will of God, Psal. 1:2. and that plentifully, Col. 3:16. It is not enough then to hear, and know it.

{Then did I eat it} Jer. 15:16. Apoc. 10:10. that is, in this vision, I seemed to eat the roll, in my own imagination: and yet afterwards he seems, through human frailty, somewhat to decline his vocation, ver. 14, 15.

{It was in my mouth} God's word, and book of Scriptures, is sweeter than honey, Psal. 19:10. and 119:72, 103. Though sinful men; as sick men, have lost their taste. And the office of a prophet seemed at first pleasant to him, by reason of the excellency of the revelations, the communication with God; the profit that might thence come to the church, and the honor which God did then do him, by this seal of his grace; but the bitterness did follow afterwards, ver. 14. Apoc. 10:9. Jer. 15:16, 17, 18.

V. 4. {with my words} Chap. 2:7. not yours, not the words of others, 1 Cor. 11:23. 1 Joh. 1:3. Jer. 23:26, 28, 22.

V. 5. {for thou} That is, I will not employ you in preaching to strange and barbarous nations, as Jonah, and others; but you shall preach only to your own nation, your friends and familiars, which should be a pleasure and comfort unto you, and should strengthen you in zeal and virtue. Thus God appoints where, and to whom, Act. 16:28.

V. 5. {Of a strange speech, and of a hard language} Heb. deep of lip, and heavy of language. See Esay 33:19.

{of a strange speech} Heb. deep of lips, and heavy of tongue.

{surely had I sent thee} Or if I had sent thee, &c. Would they not have hearkened unto you? or albeit I had not sent you (but you had gone of your own accord) yet they would have hearkened unto you.

{They would have hearkened unto thee} Sooner than the house of Israel, they of the captivity, Matth. 11:21, 23. and chap. 12:41. the unsearchable depth of God's wisdom, and ways, and judgments! In denying the means of grace to those that would embrace them, or better use them, and in giving them to those that will refuse them.

V. 7. {will not} So Joh. 5:40. Luk. 19:14. and chap. 13:34. will not do what they are able to do: our will and willfulness charged with the fault, Hos. 13:9.

{unto thee} Jer. 7:27.

{for they will not hearken unto me} See 1 Sam. 8:7. Joh. 15:20. Those that do not hearken to the word of God in the Scriptures, do not hearken unto God.

{impudent and hard-hearted} Heb. stiff of fore-head, and hard of heart. No more moved or mollified, than a rock with the waves of the sea. See chap. 2:4. Esay 46:12. Psal. 95:8. Rom. 2:5. Zach. 7:12.

V. 8. {Strong against} God promises his assistance to his ministers, and that he will give them boldness and constancy, in their vocation, Isa. 50:7. Jer. 1:18. Mic. 3:8. Esay 50:7.

V. 9. {And as an adamant} Jer. 15:20.

{fear them not} Chap. 2:6. See annotations upon it.

V. 10. {Moreover} A summary repetition and injunction of his foresaid calling and function, in this, and the next verse.

{All my words} Not some of them, Psal. 119:6.

{Receive in thine heart} He shows what is meant by the eating of the book; which is, that the ministers of God may speak nothing, as of themselves, but that only which they have received of the Lord, and lodged in their heart: and in their heart likewise people must receive God's word, Deut. 6:6. Psal. 119:11. and Psal. 40:8. as Prov. 6:20, 21, 22. Luk. 2:19. and chap. 8:15.

V. 11. {To them of the Captivity,} That were carried captive with Jechonias. These were not so bad as those yet remaining in Jerusalem and Judea, under Zedekiah. Jer. 24:5, 8. yet they were bad enough in their present affliction, ver. 6. of this chapter; and happily grudged at their present state and condition, that yet remained in the land of Jewry. And therefore far sorer judgments are denounced in this prophecy against Jerusalem and the inhabitants of Jewry, than against these mentioned in the text.

{unto thy people} As Deut. 9:12. as if God some way cast them off: and in the same dialect he speaks, Your new moons, &c. Esay 1:14. Mal. 2:3.

{whether they will hear}, Chap. 2:5.

V. 12. {The Spirit} Not the wind, or the vigor of his own spirit, as some would have it; but God's Spirit, chap. 1:12, 20. called also the hand of the Lord, chap. 1:3. and in the 14. and 22. verses of this chapter, that Spirit, Mat. 4:1.

{Took me up} Lifted him up higher, that he might at less distance, and more clearly view and behold the glory of the Lord, the glory of the Son of Man.

{Of a great rushing,} Act. 2:2.

{Blessed} Most likely, the word of that voice afore-mentioned: and the words not of thunder, as that supposed, Job 12:29. but of the living wights the angels. It is their work and office to praise God, Apoc. 5:10, 11. Esay 6:3. Luk. 2:13, 14. Job 38:4, 7. Psal. 148:2.

{from his place} Sitting on his heavenly throne of glory, chap. 1:26. See Mic. 1:3. Some understand this of the Lord's removing from his temple, and forsaking it. And the voice or noise of a great rushing, to be like as when great princes do remove their dwellings. And histories do record the like to have fallen out, when the Romans afterwards burnt the temple, Josephus 6:7. chap. 12. of the War of the Jews. Apollonius 6:1. Corn. Tacitus 6:21. of his Annals: whence it may be the Gentiles had that opinion, That their gods forsook their Cities, before they were taken and destroyed by enemies; as by many instances of theirs might be showed. But this sense seems rather to be put upon this text, than naturally to arise out of it. The plainer sense is to take this for a doxology, or praising of God; yea even when he is in a way of judgment, he is to be blessed and glorified.

V. 13. {The noise of the wings, and of the wheels,} The noise of the celestial and terrestrial creatures, in way of acclamation and applause at the glory of the Lord.

{touched} Heb. kissed.

{one another} Heb. woman, to her sister: noting the angels' harmony, and loving unity, in praising God, in executing their offices; they have like affections, as a woman to her sister.

V. 14. {And took me away} Ver. 12. after the former sight, and applause; took him away and corporally translated him from the place where he had seen the vision, to the chief residence of his countrymen, which were captives in Babylon, vers. 14, 15. A thing which did often befall the prophets, 1 Kings 18:12. 2 Kings 2:16. Act. 8:39, 40.

{And I went in bitterness} After I had well, thought upon the subject of my prophesies, and of my commission; finding them full of miseries for my nation, and of dangers and troubles for myself, Jer. 20:9.

{heat} Heb. hot anger, the prophet's weakness and infirmity; yea froward humor, and distemper, to be in a chafe and indignation of spirit, upon so divine a call to this office, and so gracious a promise of assistance in it: so it was with Jonas. The best have their failings. No perfection here. And the prophet here conceals not his own fault; as not being guided by his own pen, or spirit, in writing Scriptures, 1 Pet. 1:20, 21.

{The hand of the LORD} That is to say, the power of God's Spirit in me overpowered my reluctancy, overcame all these fleshly apprehensions, Isa. 8:11. and comforted me, Jer. 1:7, 9. and 39:3. Act. 4:20. God's Spirit offers not violence to the wills of men, yet works invincibly; he inclines them to yield omnipotenti suavitate, & suavi omnipotentia. Some here make the meaning to be, that he went in bitterness, and hot anger of spirit, because the hand of the Lord was strong upon him to force him, and overpower his will, to this bitter and woeful message and office.

V. 15. {Then I came} In that fourth month, chap. 1:vers. 1.

{at Tel-abib} Which was a place of Mesopotamia, where some, and happily the most of the captive Jews were placed.

{that dwelt by the river of Chebar} See chap. 1:1, 3. the ten tribes were of the river of Gozan, 2 Kings 18:11. And so this place here likely not far from the place of the vision, chap. 1:1, 3.

{And I sat} Sadly, no doubt, as Lam. 1:1. and 2:10. And concealing my calling, and idly forbearing and foregoing my function enjoined me.

{astonished} At the woefulness of the roll given me in charge; as the matter of my commission, and argument of my prophesies to my own countrymen.

{seven days} Mourning for his people in astonishment, as Job's three friends did, Job 2:13. There might be other ends and uses also of this strange behavior.

V. 16. {At the end of seven days} God bears with the weaknesses of his servants, and leaves them not long, though they be in distempers and so overpowers them: that their will and weakness shall not hinder the efficacy and execution of his decree.

V. 17. {Son of Man} Chap. 2:1.

{I have made thee} God makes him so. Heb. 5:4. and because of his former tergiversation, his vocation, and prophetical function, is here again renewed, and reinforced.

{a watchman} A prophet. This shows the church's danger, and the minister's duty: so chap. 33:2, 7. Esay 52:8. and 56:10. Jer. 6:17. Heb. 13:17. See Esay 21:6, 8. carefully to watch, and to warn, to foresee, and foretell dangers. This is the watchman's duty: as Gen. 31:40. not to be blind watchmen, dumb dogs: given to sleep and slumber, Esay 56:10.

{unto the house of Israel} Watchmen are not for themselves, but for the flock, 2 Cor. 12:14, 15. and 11:28. Too many do otherwise, Phil. 2:21.

{hear} They must hear before they speak, learn before they teach, Hab. 2:1.

{warning} Vers. 17, 18, 19, 20, 21. Chap. 33:1–10. Esay 58:1.

{From me} From my mouth. The watchman's word and warning to the people, must be from the Lord, and from him only: and the warning must be given, not in his own name, but in the name of Christ, by and with his authority, and so ought to be received, 2 Cor. 5:20. As Christ did come, and work in his Father's name, Joh. 5:43. and 10:25.

V. 18. {when I say,} When I shall have given you commission to say so to them from me, and this according to the warrant of my word, and dictate of my Spirit.

{surely die} In dying you shall die: the like phrase in the original, is 1 Sam. 26:25. and usually in the Hebrew tongue, die temporally, and eternally.

{and thou givest him not warning, nor speakest to warn} He must be solicitous, and frequent in warning, Act. 20:31. Phil. 3:18.

{to save his life} Manasseh that exceeding sinner did so, 2 Kings 21:11. 2 Chron. 33:12, 13. And this is the end and scope of the ministry, 1 Tim. 4:16. Jam. 5:20. 1 Cor. 3:9.

{die in his iniquity} Ignorance, or not warning is not sufficient plea for wicked men.

{but his blood will I require} As Gen. 9:5. Ezek. 33:6. 2 Sam. 4:11. Act. 20:26. 1 Cor. 9:16.

{at thine hand} So ver. 20. The Lord applies it to Ezekiel, that he may take to heart his duty, and his danger. These words seem not so much words, as thunderbolts: and what then will become of seducing ministers? 2 Pet. 2:1.

V. 19. {Thou hast delivered thy soul} Doing your duty, and what lies in you. So ver. 21. Act. 20:26. and 18:5, 6.

V. 20. {when a righteous man} Chap. 18:24. righteous seemingly, in their own eyes, or in the eyes of others: outwardly, though inwardly hypocrites, Luk. 18:9. Mat. 23:28. children of the kingdom eternally, Matth. 8:12. and 5:20. The truly righteous turn not thus, 1 Pet. 1:5. 2 Pet. 1:10, 11.

{commit iniquity} Joh. 8:34. 1 Joh. 3:8.

{and I lay a stumbling block before him} Do by my just and provident administration turn against him his own iniquity; whereby he shall fall as by a stumbling block: or lay that before him, which he will make a stumbling block to himself. God himself, and Christ is a stumbling block unto them, Esay 8:14. 1 Pet. 2:8. 1 Cor. 1:23. Psal. 94:23. and 64:8. Not infusing any corruption into him, but for his former sin, leaving him to himself, delivering him up to his own vile lusts, giving Satan leave to tempt and seduce him, and keeping back my assistance, and withdrawing my grace; and thus in justice, punishing one sin with the occasion or commission of another, Rom. 1:24, 26, 28. 2 Sam. 16:21, 22. 1 Kings 22:22. 2 Thess. 2:11. The sun is without fault that draws with his beams, as well stink out of a carcass, as a sweet smell out of a rose. The cause is from within; only the occasion is from without.

{Righteousness which he hath done} Heb. Righteousnesses: materially for the substance of the outward works; and so righteous in men's eyes, though not formally righteous, as not done in faith.

{shall not be remembered} Chap. 18:24. Nay more, it shall make against him, 2 Pet. 2:21.

V. 22. {and the hand} As chap. 1:3. and chap. 3:14.

{There} At Tel-abib, ver. 15. at the end of seven days, ver. 16.

{Into the plain} Or, Valley by Tel-abib: a place more free from concourse and disturbance, and more fit for divine contemplations and visions, which were there showed and vouchsafed to him: the more separate from the world, the more free communion with God, when the mind is serene and contemplative; then the Lord opened himself unto him.

V. 23. {By the river of Chebar.} The same vision, the second time; suiting to the argument of his prophesy.

{and I fell on my face} As chap. 1:28. It affected him the second time, no less than at the first: which further proves the majesty and terror of it; and man's weakness and sinfulness, Esay 6:5.

V. 24. {Then the Spirit} The Spirit acted in our Savior, Esay 61:1. In Stephen, Act. 5:10. in Apostles, Act. 1:4. in Cornelius, Act. 10:44. in all the godly, 1 Cor. 6:11.

{and set me upon my feet} As chap. 2:2. God soon visits, revives, strengthens, comforts with his Spirit those that are thus humbled.

{Go shut thyself} Spoken by way of irony, or rather a plain injunction to him, from the Lord, so to do. It may be there to receive further instructions from the Lord.

V. 25. {They shall put bonds upon thee} This not in vision only, and imagination; but really that you come not forth to prophesy wrath and woes against them: or possibly seeing his behavior, ver. 15. It may be out of such a conceit as that in Mar. 3:21. and so done in his own house by them of his own household, and his friends, for his credit's sake, as they thought. Some conceive, as if this should emblematically set forth their shutting up in a siege; and the bonds of their captivity, Jer. 40:1. However, bands, and bad usage, betide the prophets and ministers of God, Jer. 1:19. Act. 9:16. and 12:8. Matth. 24:9. Joh. 16:2, 4. 1 Kings 22:27. Jer. 37:15. and 32:2. and 38:6, 7. 2 Cor. 11:23, 24. 1 Kings 18:4.

V. 26. {And I will make thy tongue} Dumb, either not able to speak; as Luk. 1:20. or dumb, by the restraint of my prohibition. I will suffer it for a time. You shall be as a man tongueless, and wordless; as a man whose tongue cleaves, etc. so to revenge their rebellion and ingratitude. And heavy judgment of God upon a people, Amos 8:9, 10, 11. and 5:13. The contrary is promised as a blessing, chap. 24:27. Esay 30:20, 21.

{a reprover} Heb. a man reproving. This while he was dumb.

{for they are a rebellious house} Their rebellion then, and impudency, and hardness of heart, in sinning against God; and not the prophets' fear of them, was the cause of his silence, and silencing.

V. 27. {But when I speak with thee} When it shall seem good to me so to do, not unlikely but after other seven days, or very soon after compare, chap. 1:1, 2. and chap. 4:5. with chap. 8:1. And therefore this time is not to be prolonged to some number of years, as some do.

{I will open thy mouth} To speak my word unto them, and to pronounce my words against them for their sins. See ch. 24:7. & c. 33:22.

{He that heareth} You shall do your office and duty; do they what they will, chap. 2:5. and 3:11. Apoc. 22:11. God will try men, whether they be curable, or no.

CHAPTER 4

Verse 1. {Thou also} The sum of this chapter is the siege of Jerusalem, and the famine in it; foretold and foreshowed in types here; about four years before the same began.

{Son of man} When you shall go forth among them, you shall thus do, and to this effect; speak to them from me; and you shall use no other kind of preaching or prophesying to them, during all this time, but this following, ver. 7. or thus shall you prophesy against it. Some take this to be done in the time of his silence, chap. 3:26.

{Take thee a tile} Here begins as it were the reading of that roll, chap. 2:10. a preaching of it, not to the ear, but to the eye in a more moving way.

{Tile} Some doubt, whether unburnt, or burnt in a kiln. Others say the Hebrew word will bear a table, or tablet, smooth, and square, and somewhat large, and so fitter for the prophet's pencil. See Esay 8:1.

{Jerusalem} They then in the captivity, had no cause to grudge themselves, and murmur, or to envy them and their estate that were in Jerusalem. Of this city, see Jer. 32:31, 32. and chap. 26:6. Zeph. 3:1–5.

V. 2. {lay siege} Draw a design of a very strict siege.

{and build a Fort} Forts, and fortifications, towers, trenches, engines, portray these things upon the tile round about the portraiture of the city; make a kind of map of all; as Joshua 18:4, 9. by pencil rather than engraving. See 2 Kings 25:1.

{camp} Of the Chaldean armies.

{battering rams} (Or, chief leaders:) namely, to batter the walls, according to the ancient manner.

V. 3. {an iron pan} Or, a flat plate; it may be, to show the hardness of the siege, through God's inexorable anger towards them; and that all endeavors and resistance that they of Jerusalem could make against the besieging Chaldeans, should be to no purpose: and that it should be impossible for any relief to come and deliver them.

{for a wall} In resemblance of the wall of the city; though most interpreters construe this wall of iron sundry other meanings.

{set thy face against it} As Lev. 17:10. Jer. 21:10.

{and thou shalt lay siege against it} You shall act the part of a chief commander of an army, which does straitly besiege a place, Jer. 1:10. Thus he writes as it were in hieroglyphics, and preaches in emblems; and this is not unusual with the prophets. So Esay 20:2. Jer. 13. and 16. & 19. & 27. chapters; and Zech. 11. and none more uses it than Ezekiel. Types and figures make truth more evident, and efficacious.

{To the house of Israel} To those now in captivity; and to those yet remaining in Judah, under the reign of Zedekiah, which would not be persuaded that Jerusalem should be besieged: and to those also of the ten tribes scattered among them.

V. 4. {lie thou also.} Not sleep; as the vulgar Latin has it. All this was done in a prophetical vision and ecstasy, say many; made known from God to the people. And many such things are in the prophets; as Hos. 1:2. and chap. 3:1. And otherwise as they conceive, we should here forge a monstrous thing, or a miracle: yet others take it not visionally, but literally; as that, chap. 12:3, 4, 5, 6. Esa. 20:2. as conceiving it of little, or no use to the people, if done in an intellectual vision only, and the prophet's bare imagination. And besides their qualifying the hardness of it by their expositions; they suppose that God who gave the command, did minister also extraordinary strength, and constancy for the performance of it. And they understand this lying, seconded by that, ver. 8. yet not to be so strict and absolute, but that he arose sometimes to dress his meat, and fetch his drink, ver. 9, 10, 11. and for other necessaries: but that his far greatest posture was lying; and his sleep constantly on his left side, during this number of days.

{upon the left side} Happily, because Samaria and the kingdom of Israel, the ten tribes, lay on the left hand in relation to Jerusalem, and the kingdom of Judah; as left hand, and right hand are taken in Scripture; supposing the posture of the face toward the east. So chap. 16:46. and 47:1, 2. Exod. 26:18. in the Hebrew.

{and lay} As a type of God, in long patience bearing their iniquity, and the burden of it, though troublesome to him; as it would be to a man to lie long upon one side: yet so besieging them, as it were, and provoking them to a yielding and surrendering by repentance. But now at last ready to punish them fully.

{the iniquity} Guilt, and punishment.

{of the house of Israel} Of the ten tribes.

{according to the number} As Numb. 14:34.

V. 5. {three hundred and ninety days} A year and about a month, and between chap. 1:1, 2. and chap. 8:1. are a year and two months. Some begin these years from the seven and twentieth of the reign of King Solomon, when he and all Israel with him, fell away from God to idolatry: and end them in the fifth year of Zedekiah's captivity, Jer. 52:30. when Nebuzaradan carried away captive seven hundred forty five persons of the Jews; having burnt the temple and city four years before, Jer. 52:12, 13, 30. And this seems best to suit with the truest chronology of the times of the reigns of the kings of Judah, the proof whereof, they expound and apply that chapter 5:3, 4. Others begin them from the fourth year of Rehoboam, when he and Judah forsook the law of the Lord, 2 Chron. 11:17. and 12:1, 2. Others more likely than so, from the division of the kingdoms in the first year of Rehoboam and Jeroboam: and both end them in the eleventh and last year of Zedekiah: and both labor to make their chronologies of the kings of Judah to agree with this number. However for the main matter, the difference in all is not great. And withal, it is not unlikely, that the siege of Jerusalem, by the Chaldeans, continued three hundred and ninety days; by comparing the beginning and end of the siege, 2 Kings 25:1, 2, 3, 4. and Jer. 39:1, 2. and 52:4, 5, 6, 7. and considering therein the time that the Chaldeans left the siege, upon the coming up of Pharaoh's army out of Egypt, Jer. 37:5, 7, 8, 11. which may be gathered to be about five months spent upon that expedition. But these rabbis of the Jews that would understand this siege of the siege of Jerusalem, by Vespasian and Titus; and assign the three hundred and ninety days to the time of that siege; and the forty days to the time between our Savior's death and that siege; do seem therein willfully to blind themselves. However we see here God's great patience, and his long suffering of sins and sinners: and yet at last he does visit and punish.

{so shalt thou} Numb. 14:34.

{of the house of Israel} Though the body of them were carried captive into Assyria by Shalmaneser long before, in the sixth year of Hezekiah; yet divers of them remained scattered in the land, 2 Chr. 30:6. & 31:1. & 34:6, 7, 9, 33. and many of them joined to Judah, soon upon, and shortly after the first rent and separation by Jeroboam, 2 Chr. 11:16, 17. and 15:9. and continued so.

V. 6. {And when thou hast accomplished} Art about to accomplish them, that is, after three hundred and fifty, when you are within forty of the last, as may appear by comparing the ninth verse with the fifth, and this; and is clearly evinced by chap. 1:ver. 1, 2. chap. 3:15, 24, 25, 26, 27. and chap. 8:1. compared together.

{of the house of Judah} Whose sins have been in part confused and mixed with the sins of the other ten tribes.

{forty days} Some take these years out of the first forty of the wicked reign of Manasseh. Others, begin these years from the eighteenth year of Josiah; when though the covenant with God was renewed, yet the people continued still in all their rebellions and provocations, Jer. 25:3, 4, 7. 2 Kings 23:26. and they end them in the fifth year after Zedekiah's captivity; in that last captivity by Nebuzaradan. Others, more likely, begin them from the thirteenth year of Josiah, and end them in the eleventh of Zedekiah, which make forty years, and are the bounds of Jeremy's prophesy, Jer. chap. 1:2, 3. This difference is not great.

{each day for a year} Heb. a day for a year, a day for a year.

V. 7. {Set thy face} Do the actions of a commander, who is very busy about some siege: harden your face, be stern, as one inexorable; showing, that such should be their besiegers, the Chaldeans.

{arm shall be uncovered} Isa. 52:10. Stripped, and stretched out, ready for service, and active; not put up in his bosom. Thus the prophet personates the Chaldeans in the siege.

{shalt prophesy against it} By these signs, with words and expressions suitable joined thereunto.

V. 8. {Lay bands} By the authority of my word, and power of my Spirit; not as those bonds, chap. 3:25. showing thereby, the firmness of this divine decree.

{From one side} Heb. from thy side to thy side.

V. 9. {Take thou} A figure of the extreme dearth in Jerusalem during the siege, signified by the coarse miscellany bread, made of divers sorts of the worst grain, and by the small weight and quantity of it. See their complaints of this, Lam. 1:11, 19. and 2:11, 12, 19, 20. and 4:4, 9, 10. and 5:6, 9, 10.

{and fitches} Or, spelt.

{bread thereof} A type of the sore famine they should endure in the siege. Many sieges yield example of terrible famine; as Samaria, 2 Kings 6:25, 28. and others in human stories.

{Three hundred and ninety days shalt thou eat it} Therefore the forty days, ver. 6. are included in the three hundred and ninety. And he slept not all the time, as some Papists imagine.

V. 10. {twenty shekels a day} There are mentioned in Scripture shekels of gold, of silver, of brass, of iron. We read also of the shekel of the sanctuary, or the holy shekel. Hence some gather a common shekel, to be contradistinguished to this, and make it less by the half. This to be half an ounce, or two shillings sixpence; the common, a quarter, or one shilling threepence. And so the weight of twenty shekels here, to be five ounces, or at most ten ounces. Which yet is scant enough to preserve life. Some conceive the common and scattered shekel to be all one, consisting of twenty gerahs, Exod. 30:13. Lev. 27:25. Numb. 3:47. Ezek. 45:12. And the gerah, weighing sixteen barley corns.

V. 11. {water by measure} Whereof there was also great scarcity during the siege; the springs without the city being possessed by the enemies. See Esay 30:20. Lament. 4:4. and ch. 5:4.

{the sixth part of an Hin} About as much as twelve hens' eggshells will hold, that is, about a pint; or one of those measures, called logs, Lev. 14:10. whereof six went to the hin; and the hin containing the quantity of seventy two eggshells. See Exod. 29:40. and the annotations upon it.

V. 12. {Dung that cometh out of man} Signifying the great scarcity of wood, to bake their bread within the time of the siege; yea of the dung of cattle, for their cattle should be consumed in the siege and famine. And also that the Lord holding his people for profane and unclean, would make them in exile and captivity, unable to observe that ceremonial purity in their meats, which God had commanded. See v. 13. Hos. 9:3. Dan. 1:8. See Deut. 23:12, 13, 14.

{in their sight} It seems then this was not done in vision only, and the prophet's imaginations; but actually before the people's eyes.

V. 13. {Defiled bread among the Gentiles} Defiled; not because of the diversity of seeds, ver. 9. but because of the dressing.

{Gentiles} To show their extreme misery, not only in the siege; but in their captivity also and exile.

{whither I will drive them} Gentiles, here, then must not be understood of the Chaldeans, while they were besieging them; as some would have it.

V. 14. {Ah Lord} So chap. 20:49. Jer. 1:6. and 14:13. See Act. 10:14.

{of that which dieth} Exod. 22:31. Lev. 17:15. Deut. 22:8. Ezek. 44:31.

{Abominable flesh} Deut. 14:3. And the prophet counted this enjoined him, as abominable, if not more; and a defilement for him to touch it.

V. 15. {Cow's dung} Thus God condescends: and so, Amos 7:2, 3, 5, 6. And should not we condescend to one another? Rom. 15:1, 2, 3. This used, being dried by the poor, in some nations, for to dress their meat; and was not abominable, as man's dung, Deut. 23:22, 23, 24. And this being the thing here changed, and condescended unto, shows that the thing complained of, as a pollution, was not the mingled seeds, but man's dung. And this might be a sign of the mitigation of the threatening towards the elect; but rather a peculiar privilege to Ezekiel's person, in this present case. For the famine in the siege, endured, and did worse than this, chap. 5:10. Lam. 1:11. and 2:17, 12, 20. and 4:10. See the like, 2 Kings 6:28, 29. See Job 6:6, 7.

V. 16. {I will break} An Hebrew phrase, Lev. 26:26. Isa. 3:1. That is, I will send an extreme penury of bread, and of all things needful for the sustenance of man's life. The evil arrows of famine, chap. 5:16, 10. the deficiency of bread; and happily to the unsufficiency of it to nourish, Micah 6:14. Hag. 1:6. See the accomplishment of it, Jer. 37:21. 2 Kings 25:3. Lam. 4:3–10.

{staff of bread} Chap. 5:16. and 14:3. Psal. 104:15. Levit. 26:26. Psal. 105:16. the whole staff of bread: and Esay 3:1. the whole stay of bread, and the whole stay of water. See Esay 5:1, 4.

V. 17. {And be astonied} At their present astonishing misery; so contrary to their false hopes, conceived by their false prophets' prophecies.

{and consume away} Lev. 26:39.

CHAPTER 5

Verse 1. {And} This chapter carries on the argument of the former. In it are types, setting forth the general destruction of the people of the Jews for their sins.

{Take thee} This seems to be commanded, during the former vision; or rather presently after the three hundred and ninety days were ended, vers. 2. compare together, chap. 1:1, 2. & 3:15, 23, 27. chap. 4:ver. 5. and chap. 8:1. And this to be really put in execution; to signify a total destruction of the nation, here understood by the hair of the head and beard; whereof one part was consumed in the siege, by famine and pestilence, as it were by fire; another was killed by the Chaldeans; a third was scattered over the world, and perished by God's vengeance; and a small remnant escaped, whereof part also perished by divers calamities. See vers. 12. Jer. 15:2.

{a sharp knife} A razor is the sharpest. Such was Nebuchadnezzar: as formerly the Assyrian, Esay 7:20.

{and cause} By himself, or by a barber, or any other.

{upon thy head, and upon thy beard} This in itself was held for a reproach and shame, and sign of greatest sorrow, Esay 15:2. Jer. 47:5. and 48:37. 2 Sam. 10:5. But the prophet undergoes it at God's command; even therein also to be a portentous sign of that shame and sorrow, that should befall the people.

{upon thine head} The head city Jerusalem, vers. 5. so Esay 7:7, 8, 9. See Esay 7:20. Deut. 18:13, 44.

{balances to weigh} The precise accurateness of God's dealing, in executing his judgments, Dan. 5:25, 27. 2 Sam. 8:1. They are not too light, or heavy; but just to a hair's weight: yet mixed with mercy to his, Jer. 46:28. Lam. 3:22. Ezra 9:13.

V. 2. {with fire} That is, famine, pestilence, and other means; which as a fire should consume them.

{a third part} Chap. 7:15.

{of the City} To wit of that city which he had portrayed upon the brick or tile, chap. 4:1. Or of Tel-abib; or some city, where the prophet dwelt in Chaldea; for he was not brought unto Jerusalem, not so much as in vision yet.

{when the days} Those three hundred and ninety days, chap. 4:ver. 5, 8, 9.

{about it} That is, about the city: those that did fight, or fled in the time of the siege; and of the entering in, or breaking up of the city; and those slain in Riblah, 2 Kings 25:18, 19, 20, 21.

{Scatter in the wind} Scatter them into other nations by flight or captivity.

{a sword after them} Vers. 12. Lev. 26:33. See this accomplished, Jer. 42:16, 17, 22. and 43:10, 11. and 44:27. Obad. vers. 14.

V. 3. {a few in number} Such as Nabuzaradan left of the poor of the land, to be vinedressers and husbandmen; and Gedaliah to be ruler over them, 2 Kings 25:12, 22.

{skirts} Heb. wings. Meaning that a very few should be left, which the Lord would preserve among all these storms; but not without troubles and trial. So Esay 1:9. and 6:10.

V. 4. {cast them} They which were with Gedaliah, soon by Ismael come to nothing, 2 Kings 25:25. but the hairs of the head of the godly are all numbered, Matth. 10:30.

{Thereof shall a fire} Out of that fire, to wit, by the death of Gedaliah, miseries shall arise to the rest of the Jews: which are set out by Jeremy 41, 42, 43, 44. chapters, and 52:vers. 30. They look too far, that extend this to the times of the miracles.

V. 5. {This is Jerusalem} That is to say. This figure represents Jerusalem, and shows how I will use her. And in a like sacramental phrase, This is my body, Matth. 16:26. So Gen. 41:26. 1 Cor. 10:4.

{I have set} Among many nations, as Prov. 30:19. I had sanctified it, and made choice of it for my abode, and enriched it with singular graces, Psal. 48. and 87:1, 2, 3. That she sat as a queen among the nations, Lam. 1:1. Yea, and placed it much about the middle, and center of the known world; and so be indeed, a lantern, and pattern, to them of piety and sanctity, Deut. 4:6, etc.

V. 6. {And she} The causes of God's judgments against them, ver. 6, 7. she that should have been a light of religion, and of life unto them, Deut. 4:6. and 32:6. Esay 1:2. Jerem. 2:12. Esay 5:4.

{my judgments} My word and law, into superstition, and wicked works, and wages, chap. 7:2. Jer. 2:11. Rom. 1:23, 25. Jude 4.

{more than the nations} More transgressed my holy judgments and statutes, given from heaven, than the nations and Gentiles have done theirs, by nature's light dictated unto them, 2 Kings 21:11. See the like, Ezech. chap. 16:47, 48, 51. They could not do worse than they did, Jer. 3:5.

{round about her} The Moabites, Ammonites, Philistines, etc.

{refused} As Hos. 4:6. despised; as a light thing.

V. 7. {Because ye multiplied} Because your idols are in greater number, and your superstitions more than among the professed idolaters. See chap. 16:25, 26, 28, 29. Isa. 65. Or, he condemns their ingratitude in respect of his benefits, Deut. 32:15. Hos. 13:6. Their sins caused God to come on to judgments; provokes him to do his strange work, Esay 28:21.

{According to the judgments} Namely by cleaving to your God, as every one of them has done to their god, Jer. 2:10, 11, 12. See Act. 19:34. Solomon's wives were constant to their gods; and drew him also to do as they did, Judg. 2:12. and 10:6. Or, by following your mere natural reason, as the best among other nations have done, Rom. 2:14. Thus God convicts them of their sins; to make way for a further conviction, namely of the equity and necessity of his judgments.

V. 8. {Therefore} God's judgments set down to the end of the chapter, generally and particularly.

{I even I} By his instruments, Jer. 25:9. and so he did at other times, by Ashur, Esay 10:5, 6, 7. by Cyrus, Esay 41:1–6. Amos 3:6. Micah 1:12. and 6:9.

{Am against thee} And then who, or what can be for us; and as true on the other side, Rom. 8:31. Ezek. 22:14.

{judgments} Alluding happily to judgments in the former verse; and implying here judgments of another kind.

{in the sight of the Nations} Not secretly, or privately; but openly: all should see his dealing with them, even those nations, in whose sight they had so sinned.

V. 9. {which I have not done} Not the like judgments upon the heathens, Lam. 1:6. Greater than the punishment of Sodom: that though sharp, yet short, and sudden, Lam. 4:9. Samaria's punishment, 2 Kings 6:28, 29. short of this, by considering the next words, ver. 10. and Samaria then was delivered. However, this phrase of speech serves only to express the exceeding height and weight of these judgments. A like phrase is that, 2 Kings 18:5. and chap. 23:25. compared together. The like may be the meaning of that phrase, Mat. 24:21.

{because of all thine abominations} Idolatry, incest, and sundry other sins are called abominations, 1 Kings 11:5, 7. Lev. 18:27. whereof they were guilty.

V. 10. {Therefore the Fathers} Chap. 4:9, etc. Levit. 26:29. Deut. 28:53. 2 Kings 6:29. Lament. 4:10. if the pitiful mothers, much more the fathers, Jerem. 16:3. and 22:8, 9. Esay 9:19, 20.

{execute judgments} In these times of siege Ezekiel foretold extreme sorrow should be in Israel, by plague, famine, and sword; fathers should eat their children, and children their fathers. Moses foresaw and foretold that, Deut. 28:53. Daniel foretold of a greater desolation, when Christ is utterly denied by them, Dan. 9:27.

V. 11. {As I live} The Lord's vehement asseveration, ch. 16:48. often used in Scripture: but most often in this prophet. It is an oath as the word is taken in its latitude, Heb. 6:13, 14, 17. Deut. 32:40.

{my sanctuary} Psal. 2:c. 2. my temple, with their idols, altars, Jer. 7:30. and 32:34. 2 Kings 16:10–16. and chap. 22:12. and with other defilements, Ezek. 44:7.

{neither shall mine eyes spare} Chap. 7:4, 9. and 8:18. Deut. 7:16. and 13:8. See 1 Sam. 24:10. God it is still that does it. 2 Chron. 12:7. Amos 4:6, 10. and 5:ver. 6. Esay 63:10. Now the eye is the index, the intelligencer of the mind, the casement it looks out at; the dispositions of the mind, are visible in the eye, as in a looking glass. The meaning here is, you shall have no sign of mercy, in mine eye, in all your miseries.

{neither will I have any pity} As 1 Sam. 15:3. as Amos 1:11. See Zach. 11:6. Jerem. 21:7. and 13:ver. 14. Lament. 2:2, 17, 21. Ezek. 8:18.

V. 12. {A third part} The explication of that vers. 2. no escaping from God's judgments; one or other will overtake them, 1 Kings 19:15, 16, 17. Amos 9:1, 5. and 2:14, 15, 16.

{I will scatter} Chap. 6:8. Lev. 26:33. into Babylon, Moab, Ammon, Egypt, Psal. 44:12. Zech. 7:14.

{I will draw, &c.} Ver. 2. Levit. 26:33. Jerem. 46:10. and 48:2.

V. 13. {be accomplished} Let out to the full, go on to the highest degree. He would stir up all his wrath, pour out his full vials.

{my fury} No affections or passions in God's immixed and immutable essence; but spoken after the manner of men, and for our capacities.

{to rest upon them} Rest and reside there; so as they should be a people under fury, a generation of his wrath, Jerem. 7:29. a people of his wrath, Esay 10:6. See Jerem. 7:20. or else, as some my fury shall rest and cease, being satisfied. See chap. 16:42.

{be comforted} That is, I will not be pacified, until I be revenged, Prov. 1:26. Isa. 1:24. and 30:32. God again speaks after the manner of men, and to our understanding. Thus are men eased, comforted upon revenge taken: Minuit vindicta dolorem, revenge is sweet.

{in my zeal} Fiery jealousy, and hot hatred against them for their sins. Like that, Proverb. 6:34. See Psal. 79:5. Esay 58:17. Ezek. 16:38. Deut. 29:20.

V. 14. {waste} Jerusalem, and all Jewry. Jerusalem was the praise of the earth, Psal. 122:13, 14. Esay 1:21. and 52:1. and 60:14. Lament. 2:15. Jewry the glory of all lands, Ezek. 20:6. the Lord's land, Hos. 9:3. Immanuel's land, Esay 8:8. See Deut. 11:10, 11, 12. Zach. 2:12. and 7:14. yet for their sins, God would lay it waste, Esay 7:24. and 64:10, 11. Psal. 107:34. See Neh. 2:17. Lament. 1:4. and 2:2, 3. & 5:18.

V. 15. {a reproach} As was threatened, Deut. 28:37. and executed, Ezek. 22:4. Jerem. 42:18. and 24:9. Lam. 5:1. and chap. 2:15, 16.

{an instruction,} nocumenta, documenta; παθήματα, μαθήματα; as to themselves, so to others, by their examples, Esay 26:8, 9.

{an astonishment} Through admiration, Deut. 29:22, 23, 24. Jer. 19:8. and 22:8.

{in furious rebukes} See the height of God's anger whereunto it was provoked by sin. These rebukes then were not to cure, but to destroy.

V. 16. {when I shall send} Deut. 32:23.

{evil arrows} Which were the grasshoppers, mildew, and whatsoever were the occasions of famine: or rather, the famine in the siege, brought upon them by the besiegers. This famine like arrows shot, pierced, and pinched their stomachs, and inwards, wounded them to the heart, slew them, and laid them heaps upon heaps, Deut. 32:23, 24.

{staff of bread} Chap. 4:16.

V. 17. {Evil beasts} As was threatened, Lev. 26:22. Deut. 32:24. 2 Kings 17:25. which use to multiply and increase upon vastations, and desolations of countries.

{I the LORD} Ver. 11. as I live. He subscribes it, as it were, with his hand; avows and asserts it for his word, and doom; and that it is not the false figment of any other. And then shall the Lord speak it, and not perform it, chap. 12:25. Jer. 1:12. Esay 14:27. whose word shall stand, Jer. 44:28. His words should not be as wind, but as thunderbolts: and they should be convinced of it by woeful experience. So ver. 13, 15.

CHAPTER 6

Verse 1. {And the word} This chapter contains a more ample explication of the former types, and threatenings; prophesied and denounced soon after the 390 days, chap. 4:5. were past: as may be gathered by comparing together, chap. 1:1, 2. and chap. 8:1. Together with a promise of mercy inserted to a repenting remnant that shall be among the Gentiles.

V. 2. {Set thy face} By this sign show whereunto your prophesy looks and tends, chap. 35:2. and chap. 38:2.

{Towards the mountains of Israel} Chap. 36:1. Israel and Judah were both mountainous, Exod. 15:17. Deut. 11:11. 1 Kings 28:23. Psal. 87:1, 125:2. Esay 14:25. 2 Chron. 27:4. Jer. 32:34. Ezek. 38:21. Amos 3:9.

V. 4. {your Images} Or, Sun-images; and so ver. 6. See Lev. 26:3. 2 Kings 23:11. 2 Chron. 34:7.

V. 5. {Lay the dead} Heb. give.

{Their Idols} In contempt of their power, and force, which shall neither be able to deliver you, nor themselves, 2 Kings 23:20. See ver. 13. of this chapter.

V. 6. {Your works may be abolished} Your idols, altars, chapels, and all other superstitious inventions of man.

V. 8. {Yet will I leave} A promise to a remnant repenting, he shows that in all dangers God will preserve a few, which shall be as the seed of the church, and shall call upon his name.

V. 9. {I am broken} That is, my patience has been overcome. Or I have been grieved and afflicted; even as a husband would be at the evil carriage of his adulterous wife. See Psal. 78:40. Isa. 7:13. and 63:18.

{Loath themselves} They shall repent, 2 Cor. 7:11. Job 42:6.

V. 11. {Smite} A repetition, if not exaggeration of the fearful judgments, to the end of the chapter. These two signs are here of grief, showing thereby the woeful destruction to come; yet smiting the hands together, is sometimes a sign of anger; as Num. 24:10. sometimes of heartening, encouraging, and setting on; as Ezek. 21:17. and sometimes of joy; as Psal. 98:8. Ezek. 25:6.

V. 13. {under every green tree} Isa. 57:5. Hos. 4:13.

V. 14. {More desolate than the wilderness} Or, desolate from the wildernesse.

{Diblath} This place is not mentioned elsewhere: unless it be Diblathaim: of which Jer. 48:22. which was in the country of Moab, near unto that great and terrible desert, mentioned Deut. 8:15.

CHAPTER 7

Verse 1. {Moreover} This chapter is a continuation and confirmation, if not an exaggeration, of the judgments denounced in the former chapter.

V. 3. {Thine abominations} I will punish you as you have deserved for your idolatries, and other crying crimes, ver. 8.

V. 4. {And mine eye} Chap. 5:11.

{shall be in the midst of thee} That is, they having been never wiped out, nor canceled by my pardon, nor by your repentance, I will make you endure open punishment for them which you shall not be able to avoid, ver. 9.

{The LORD} That smites, ver. 9.

V. 5. {An only evil} Chap. 5:9. as 1 Sam. 26:8.

V. 6. {An end is come} These reduplications following, show the certainty and celerity of the judgments.

{it watcheth} Heb. Awaketh against thee.

V. 7. {The morning is come} Ver. 10.

{and not of the sounding of the mountains} Not any vain echo of false fears or foolish joys.

V. 8. {Shortly} About four years after (as was formerly said) the siege began by the Chaldeans, chap. 1:2. and Jer. 52:4. compared together.

V. 9. {I will recompense thee} Heb. upon thee.

V. 10. {Behold the day} As if it were present before their eyes.

{The rod hath blossomed} A proverbial kind of speech, to signify, that the people's sins were sprung up to ripeness and maturity, to the filling up of the measure heap-full, which draws God's judgment upon them, Gen. 15:16.

V. 11. {None of them shall remain} They shall all perish, I will suffer them no longer.

{wailing for them} Chap. 24:16, 22, 23. Jer. 16:5, 6. Their own affliction shall be so great, that they shall have no regard to lament for others; yea scarce any left remaining, to wail for them.

V. 12. {Let not the buyer rejoice} For the present profit.

{seller mourn} For he shall lose nothing.

V. 13. {For the seller} By reason of the desolation of the land, all manner of right and title to the property of land, shall be lost by the buyers or sellers, and neither shall come again to his land; not the seller, though he had not sold it: no not in the year of Jubilee, though he live unto it, Lev. 25:13, 23.

{Although they were yet alive} Heb. Though their life were yet among the living.

{shall any strengthen himself} None shall be able by art or cunning, by good or by evil means, to avoid my sentences of death.

{In the iniquity of his life} Or, whose life is in his iniquity. Heb. his iniquity.

V. 14. {They have blown the Trumpet} Though they make great preparations, their hearts shall fail them at their need, and they shall not be able to do anything for to defend themselves.

V. 15. {The sword} Deut. 32:25. Lam. 1:20.

V. 16. {On the mountains} Scattered up and down to seek safety there, in the most remote and inaccessible dens and secret places of the mountains.

{mourning} For their miseries, and their sins, the cause of them.

V. 17. {All hands shall be feeble} Isa. 13:7. Jer. 6:24. all manner of strength to defend themselves, and to subsist shall fail.

{shall be weak as water} Heb. go into water.

V. 18. {And baldness upon all their heads} According to a lawful custom of plucking off, or shaving of one's hair, in token of great grief: though in some kind and way God had forbidden it, Lev. 19:27, 28. Deut. 14:1. See Isa. 3:24. and 22:12. Jer. 48:37. Ezek. 27:31. Amos 8:10. Mic. 1:16.

V. 19. {They shall cast} Taking care for nothing but to save their own persons; or they shall leave their wealth to their enemies, thinking to ransom their lives therewith; but it shall all be but in vain. See ver. 12. and Isa. 13:17.

{removed} As the things were which were separated from them, by reason of their uncleanness by the law: and this because they should not find any help in them, as their trust had been; as the words following do show.

{Their silver} Prov. 11:4. Zeph. 1:18. Eccl. 5:8.

{because it is a stumbling block} Their iniquity has made a stumbling block to themselves.

V. 20. {As for the beauty} The ark, and sanctuary or temple, the signs of God's presence, and means of his worship,

{therefore have I set it far from them} Or, made it unto them an unclean thing, 1, 2. I decree to separate and put away from them, as an unclean thing by the law is, and used to be cast away, Esay 30:22.

V. 21. {Strangers} That is, of the Babylonians.

{pollute it} Ver. 22. by entering into it, spoiling it with the blood (likely) of slain persons in it: and by all manner of means profaning, sacking, and ruining it.

V. 22. {My face} Though they call and cry upon me in that time of their calamity, that I would pity and spare them and mine own temple.

{My secret place} Even the most holy place, whereinto none might enter but the high priest, and where God by the signs of his presence did dwell.

{Robbers} Or, burglers.

{enter into it} Namely, the Sanctum Sanctorum, or secret place.

{defile it} Shall sack and destroy it, as a profane and polluted place, without any respect at all had to it, 2 Kings 25:9. 2 Chron. 36:19. Jer. 52:13.

V. 23. {Make a chain} For a sign of the people's captivity. See Jer. 27:2.

{bloody crimes} That is, of sins that deserve death.

V. 25. {Destruction}. Heb. Cutting off.

V. 26. {Mischief shall come} Psal. 42:7. Jer. 4:20.

{they seek a vision} In the midst of these great troubles they shall require some counsel, direction, or comfort from the prophets: but not only prophesy, which is an extraordinary gift, shall fail them; but also the ordinary preaching of God's word, and all good advice and provision of human wisdom.

{from the ancients} Both in church and state.

{but the law shall perish} Psal. 74:9. Lament. 2:9.

V. 27. {Hands of the people} The people shall be dismayed, that they will be able to do nothing in their own defense.

{According unto their deserts} Heb. with their judgments.

CHAPTER 8

Verse 1. {And it came to pass} This and the three chapters following, contain one vision. In this eighth chapter are showed divers ways the abominable idolatries of the Jews, yet remaining in Jerusalem, under the reign of King Zedekiah.

{In the sixth year} Fourteen months, that is one year, and two months, since that time mentioned in chap. 1:1, 2. and about a fortnight after the end of those three hundred and ninety days; chap. 4:5. as is most likely, upon consideration had of the words, chap. 3:15, 24, 25, 26, 27.

{sixth month} Which contains part of August, and part of September.

{sixth day} Towards the end of our August.

{in mine house} In Mesopotamia.

{And the elders} That were in captivity with me.

{sat before me} Likely come to ask counsel from God by me, chap. 33:31. and by God's providence, while they were there, this vision befell the prophet, which made for the greater notification, and credit of it.

{hand of the LORD} As chap. 1:3.

V. 2. {And lo, a likeness} Of a man, as appears by the words following.

{As the appearance of fire} As chap. 1:27.

{of brightness} Of the bright shining sun.

{of amber} Chap. 1:5.

V. 3. {And he put forth} That man in the former verse, (Dan. 5:5.) All this was done in a mental vision, and not really in a body.

{to the door of the inner gate} That is, to the door of the gate of the inner court. See chap. 10:3. or priests' court, namely of Solomon's temple; though some learned men would understand hereby the very ingress of the great court which was for the people.

{that looketh toward the North} This seems to be the north door and gate of the priests' court; for that court had four gates and doors: on the east, west, north, and south; that is, on each side one; and porters appointed to them; as appears, 1 Chr. 9:19, 22, 23, 24. and 1 Chron. 26. and they seem to have these names, viz. 1 Sur the east gate, 2 Kings 11:6. called also the gate of the foundation, 2 Chron. 23:5. from the foundation of it, because it had the greatest and lowest foundation (for the great court of the people joining to it, stood upon the declivity of an hill) called also the higher gate of the house of the Lord, 2 Kings 15:35. because it was the highest, and the greatest, reckoning from the foundation to the top. This was the chief gate. 2 The gate behind the guard which is the south gate, 2 Kings 11:6. which seems also to be called the gate Sippim, that is, of the doors, or thresholds, 2 Chron. 23:4. 3 Shallecheth, the west gate towards the king's house, 1 Chron. 26:16. 1 Kings 10:5, 12. 1 Chron. 26:16, 18. 2 Chron. 9:4, 11. 4 The north gate behind the brazen altar, as appears in these words, and in the word of the fifth verse following, likely so called from that time and fact mentioned, 2 Kings 16:14.

{the seat of, &c.} The image itself was at the north gate of the brazen altar, in the entry, ver. 5.

{Image of jealousy} It is very uncertain what image this was, but it is plain it was a very abominable one, (as the idol of Baal was) to which the people bare great devotion; built likely by Ahaz first after the example of Ahab, 2 Kings 16:3, 4. 2 Chron. 23:2. and after repaired by Manasseh, 2 Kings 20:3, 4, 5. and the wicked sons of good Josiah, and it is called the image of jealousy, because it was the principal object of the people's spiritual adultery. See Jer. 7:30. and 23:11. and 32:34, 35.

V. 4. {saw in the plain} Chap. 1:23. and 3:22, 23.

V. 5. {Northward at the gate of the altar} Namely, the brazen altar of burnt offerings; which being in the forefront, about the middle of the inner court, the north and south doors of this court, were by direct line opposite to the said altar, in equal distance. And therefore it is not known, why the northern gate should be so called peculiarly, unless this name was given it, when Ahaz removed the altar out of its place, and did set it near to this gate, 2 Kings 16:14.

V. 6. {from my sanctuary} For God will not be where idols are.

V. 7. {To the doors of the court} Which court is not named; and hereupon the opinions are divers. The tabernacle had but one court, and that court but one gate, Exod. 27. The temple of Solomon which is here spoken of, had but two courts, one for the priests and Levites which was the inner court, next to the temple, and compassing it, which was the inner court; and the other for the people, which was the great and utter court, compassing the court of the priests, 1 Kings 7:12. 2 Kings 21:5. and 23:12. 2 Chron. 4:9. We may not then understand this court, here, of a middle court, proper to the Levites, betwixt the court of the priests, and that of the people; for such a one Solomon's temple had not. That in Ezekiel's vision mentions such a middle court, chap. 40:28. to 44. But that was fourteen years after the city was smitten, and this temple destroyed, chap. 40:1. And it was in vision only; never in being: a type only of the church of Christ under the gospel. This court then here named, must needs be understood, to be, either that of the priests, or that of the people: but whether of the two, is not easily and certainly known. But it seems rather, by comparing what goes before and after, to be that of the priests; and the east door of it.

7. {of the court} Namely, the priests' court.

{A hole} To signify, as it seems, the Jews' carelessness, in preserving and repairing God's temple, and the chambers of it.

{in the wall} He seems to mean the wall, that was on the one side of this portal, where the doorkeepers' chambers were.

V. 8. {a door} It is likely that this was the chamber's ordinary door, but now was shut; and that the door, by which the idolaters came secretly into this chapel of idols and imagery, was on some other by-part of the chamber.

V. 10. {Creeping things, and abominable beasts} Kinds of idolatry, taken from the heathen neighboring nations, and specially from the Egyptians, whom now they courted for help, who worshipped dogs, cats, crocodiles, serpents, and other abominable beasts, forbidden in the law, Lev. 11.

V. 11. {Seventy men of the ancients} Not unlikely, but those of that number and order, appointed by God, Num. 11:16, etc. or at leastwise, such as should have kept all the rest in the fear, and true service of God, and yet were the ringleaders to all abominations; and by their example, pulled others from God.

{A thick cloud} It was in such abundance.

V. 12. {do in the dark} For besides their common idolatry, they had particular services, which they had in secret chambers. As the Egyptians had their dark devotions to Osiris; and afterwards, both Grecians and Romans, had the like blind, and close spiritual adulteries, and idolatries, in a secret and hidden way and manner, to some of their false gods and goddesses.

{The LORD seeth us not} Chap. 9:9. He takes no more care of us, he has forsaken both us and the land; wherefore we will fly to the gods of other nations, which do relieve them; and since he has renounced us, we will also renounce him. See 2 Chron. 28:23. Jer. 44:17.

V. 13. {greater abominations} Wicked idolaters proceed from evil to worse, 2 Tim. 3:13.

V. 14. {To the doors of the gate of the LORD'S house, which was towards the North} The north gate of the court of the priests.

{women} That ought not to have entered into that place; most likely the women priests, and unchaste worshippers of the Egyptian Isis.

{weeping for Tammuz} Called Ammuz of Herodotus and Plutarch; and seems to be the same called Osiris, or Apis, or Serapis, a king of Egypt, and the husband, brother, or son of Isis, queen of Egypt. Thus various are the heathen writers in their histories and narrations. This Osiris and Isis became so famous in Egypt, as they grew to be worshipped; and upon his loss, and death by Typhon, Isis ordained a yearly mourning for him, in their fourth month from him, called Tammuz. In which feast the women used very immodest rites and ceremonies. Thus out of heathen authors do Christian writers report. And this shameful, and whorish, and beastly idolatry, came in practice among the Jews, even in the house of the Lord. And to this do those places seem to relate, 1 Kings 14:24. and chap. 15:12. and chap. 22:46. and 2 Kings 23:7.

V. 16. {The porch and the altar} The porch of the temple, wherein were those two huge and high pillars, Jachin, and Boaz, 1 Kings 6:3. and chap. 7:15, etc. 2 Chron. 3:4, 15, 16, 17. in the east part of the temple; and the altar of brass for burnt offerings placed in the priests' court, between the east gate of the priests' court, and the porch of the temple: as the altar was in the court of the tabernacle, Exod. 3:18, 19, 20. and 38:1, etc. and 40:6, 7. 2 Chron. 4:1.

{were about five and twenty men} About, so that his number is somewhat uncertain. Not so as those, ch. 11:1. Neither does any reason enforce these to be the same with those. However prime men, likely they were, and against the law, came into this place, and exercised most abominable idolatry in it.

{with their backs} A sign that they had utterly renounced God and his service; and in that posture that they might worship the sun toward the east.

{The Sun toward the East} Deut. 4:19. 2 Kings 23:5, 11. Job 31:26. Jer. 44:17.

V. 17. {Is it a light thing to the house of Judah, that they commit the abominations} Or, Is there any thing lighter then to commit? or, Is it lighter? This question is a strong negation. See Gen. 18:17. The meaning is, that the Jews thought nothing lighter; although these abominations against the first table were the most grievous and fearfulest; yet there was no command so great, which the Jews thought not light of, to transgress it.

{with violence} By oppression of the innocent, and of the poor; which is done either in common, by unrighteous judgment; or in particular, by all kinds of injustice.

{To provoke} In profaning my temple.

{They put the branch to} זמורה, is a branch of a tree; so is the Hebrew word taken, Numb. 13:24. and chap. 15:2. and here is set forth a practice of heathenish idolaters, in worshipping the sun, which they call upon, because it quickens the fruits, and makes them ripe, in token whereof they kiss the branch, or the hand, as Job 31:26, 27. So did they to Bacchus, 2 Maccab. 6:7. See Jer. 44:17. Hos. 2:8. Others thus, they bring the stink to their noses; that is to say, they offend themselves by committing such abominations.

V. 18. {Eye shall not spare} Chap. 5:11. and 7:4.

{Cry in my Ears with a loud voice} Prov. 1:28. Isa. 1:15. Jer. 11:11. Mic. 3:4.

CHAPTER 9

Verse 1. {He cried} In this chapter is figured out the slaughter to be made in Jerusalem, of the people that were therein, excepting the godly mourners that were marked out to be spared.

{Cause them that have charge over the City} The visitations of the city draw near; that is, the time to take vengeance: when the visitors are called for, the visitation will be kept.

{even every man} In this vision, being a figure of what was to be done on earth, God speaks to his angels, executioners of his judgments: by which are meant the Chaldeans, instruments of the Jews' destruction. See Dan. 10:13, 20. and 11:1.

V. 2. {six men} Which were angels in the similitude of men; as Gen. 18:2. Act. 10. These six may happily have some relation to the six chief commanders under the king of Babylon, who did invade and take Jerusalem, Jer. 39:3. And likewise to be six in number, with a reference to the six gates of Jerusalem. The city being divided into three towns, each of them had two chief gates, to which the streets and quarters of the whole city did belong. In the city of David (wherein was the stronghold, or castle of Zion) were the port of David, or the fish gate; and the old port. In the town of Benjamin, the gate of Ephraim, and the corner gate, 2 Chron. 25:23. In that town or port that belonged to the lot of Judah, were the dung gate, and sheep gate.

{Higher gate} Likely it is, that every gate belonging to the courts of the temple, had a portal belonging to it; which was a great building that had two overtures, with a gallery or entry between; one of the doors was toward the outward court, the other towards the inner court: now the plain on the outside being lower, some conceive that that gate was likewise lower, and that the other of the inner court was higher; and they went up to it by steps. Thus it was in that typical vision of the temple, Ezek. 40:18, 19, 20. See 2 Kings 15:35. 2 Chron. 27:3.

{which lieth toward the North} Heb. which is turned. And from the north, by the Chaldeans, and their armies, this slaughter and destruction came, Jer. 1:13.

{A slaughter weapon} Heb. a weapon of his breaking in pieces.

{and one man} Many understand this of Christ our Savior, but it may seem rather to be meant of a created angel, (as the rest) appointed to this gracious office; and so here set forth not armed, as the rest, but in a priestly habit. See chap. 10:2.

{among them} Heb. in the midst of them: but none of the six, ver. 2. because those every of them had weapons, and were ordained to destroy the wicked; but this had a writer's inkhorn.

{inkhorn} To mark them in the forehead that mourned for the sin of the city, ver. 3. that they might be kept safe. That falls out in Jeremy, Baruc, Abedmelech, and such godly persons. So in the spiritual fall from the faith to idolatry, which the Apocalypse reveals, an angel comes from the east, and seals a great number, Apoc. 7.

{by his side} Heb. upon his loyns.

{brazen Altar} Namely, the altar of burnt offerings, 2 Chron. 4:1. Now these angels do here present themselves, as it were, to receive their commission from God coming out of his temple, ver. 3, 5.

V. 3. {And the glory of the God} Seen in the full vision and description of it by the river Chebar, chap. 1:3, 28. and again in the plain, chap. 3:23. and lastly, at the north door of the inner gate (of the Lord's house) in Jerusalem, chap. 8:4. visiting his house, and showing to Ezekiel the abominable idolatries of his people there.

{was gone up} Or, went up; that is, his glory more properly and peculiarly. So called, chap. 1:25, 26, 27, 28. was gone up from the cherubims and wheels, leaving them at the north door of the inner gate, chap. 8:4.

{from the Cherub} Cherubims: not those in Sancto Sanctorum; there was no mention of them before, nor any notification or specification made of them now; neither was there any visible sign of God's glory sitting upon the cherubims that were over the propitiatory in the most holy place, that might be said here to be gone up from thence. These therefore here are to be understood of the same four living creatures, wights and cherubims, which alone are mentioned and described, chap. 1:5, etc. and 8:4. and so all along after in the 10 chapter throughout, and chap. 1:22, 23. to the end of this heavenly vision, and were now (as has been said) at the north door of the inner gate, chap. 8:4. from whence it appears they removed to the right side of the house, chap. 10:3.

{to the Threshold of the house} Or, Temple; there to pronounce the sentence, for marking some to be spared, and for slaying others. We read not that the cherubims were there at the threshold. That place, chap. 10:4. makes not to the contrary; as it is well cleared by our translation.

{And he called to the man} Namely, the Son of God which sat upon the throne, chap. 1:26. called to this angel.

V. 4. {A mark} The Hebrew word is תו which signifies a mark; and is not the bare letter ת. All this happened in vision, for a figure of the distinction which God makes in his general judgments, between his elect believers and the wicked. See Exod. 12:7, 13. Apoc. 7:3. and 3:12. we read of antichrist's mark, Apoc. 13:16.

{That sigh} He shows what is the manner of God's children whom he marks to salvation; to wit, to mourn and cry out against the wickedness which they see committed against God:

V. 5. {Mine hearing} Heb. Mine eares.

V. 6. {Slay utterly} This executed, 2 Chron. 36:17.

{The Mark} Thus in all his plagues the Lord preserves his small number, which he marks, as Exod. 12:23. Rev. 7:3. But the chief mark is the Spirit of adoption, wherewith the heart is sealed up to life everlasting.

{and begin at my Sanctuary} 1 Pet. 4:18. begin at the very place where you are. My sanctuary shall be no sanctuary to privilege them from slaughter, 1 Kings 1:50, 51. and 2:28. because by their sins they had so profaned it, 2 Chron. 36:14.

{The ancient men} Chap. 8:11.

V. 7. {defile the house} Make a slaughter there, and bear no respect to the holy place; for according to the law a place was defiled by a dead carcass, or by blood spilt therein.

{the Court} Of the priests, and of the people.

V. 8. {and I was left} Rom. 11:3.

{Ah, Lord GOD} This declares, that the servants of God have a compassion, when they see his judgments executed.

V. 9. {Then said} Jer. 9:3, to 17.

{Of Israel and Judah} The conjunction copulative seems to be put by way of interpretation; so that the former word is expounded by the latter: or it may be said, that among the tribe of Judah, some of the ten tribes did remain.

{full of blood} Heb. filled with; that is, with all kind of wickedness; read Isa. 1:15.

{perverseness} Or, wresting of judgment.

{The LORD hath forsaken} Chap. 8:12.

V. 10. {Mine eye shall not spare} Chap. 5:11. and 7:4. and 8:18.

V. 11. {The man clothed} Ver. 2.

{reported} Heb. returned the word.

CHAPTER 10

Verse 1. {Then} This chapter figures out again more fully God's scattering the fire of his wrath upon the city of Jerusalem; and also shows the withdrawing of his gracious and glorious presence from it.

{in the firmament} Chap. 1:22.

{The head of the Cherubims} Which in chap. 1:5. he called four living creatures; described there at large.

{A Sapphire stone} Chap. 1:26. Heb. as a Saphire stone; as the appearance of the likeness of a throne, appeared over them; and Christ in his glory upon it: as is perceived by the next verse. See chap. 1:26, 27.

V. 2. {The man clothed} Whom, chap. 9:2.

{between the wheels} Ver. 13.

{under the Cherub} Cherubims, which were not far off, on the right side of the house in the next verse.

{fill thine hand} Heb. the hollow of thine hand.

{coals of fire} Of this fire, mention is made, chap. 1:4, 5, 13, 27. A sign of God's majesty, in wrath and judgment who is a devouring fire, which devours the wicked and such as are his enemies, Psal. 18:8, 13. And here we see the same man or angel, formerly a minister of mercy, chap. 9:2. now in this place an executioner of God's fiery wrath and vengeance.

{over the City} This signified that the city should be burnt; which vision of Ezekiel took effect, almost five years after, chap. 8:1. and Jer. 52:4, 5, 6, 12, 13. compared together.

V. 3. {Now the Cherubims} With all the rest of the frame, the wheels.

{stood on the right side of the house} Being removed from the north door, of the inner gate where the glory of the Lord left them, chap. 8:3, 4. with chap. 9:3. The right side is the south; the Scripture supposing a man in posture with his face towards the east, as has been said: and so thereupon the sea, that is the Midland Sea, is called the west, Dan. 8:4.

{when the man went in} Namely under the cherubims for to take some of the fire coals.

{Cloud} That cloud, chap. 1:4. or cloudy darkness, in which was hidden this apparition of God's glory; or rather another cloud, being now, as at many other times, an usual token of the glorious presence of the divine majesty, Exod. 40:34. Num. 9:15. and 16:42. 1 Kings 8:10, 11.

{inner Court} Namely the priests' court, or the court of the temple.

V. 4. {Glory of the LORD} Chap. 1:25, 26, 27, 28. and chap. 9:3.

{went up} Heb. was lifted up.

{Threshold of the house} Chap. 9:3.

{Court} To wit, the priests' court.

V. 5. {sound} Chap. 1:24.

{utter Court} That is the people's court, which way the Lord was now going, as he departed from his temple.

{voice} Namely, as thunder, Psal. 29:3, 4, 5.

V. 6. {and it came} Returns to the fuller prosecution, and explication, of that which he began to speak of in the second verse.

V. 7. {Stretched} Heb. sent forth.

V. 8. {a man's hand} Chap. 1:8.

V. 9. {And when I looked} A repetition and description of the former vision in the first chapter, with some alterations made for the further clearing and confirmation of it.

{beryl stone} Chap. 1:16.

V. 11. {when they went} Chap. 1:12, 17.

{head} According to some he means the cherubim which stood by each wheel; but it is better to be understood of him that sat upon the throne, who guided the whole chariot by an universal and equal inspiration, chap. 1:12, 20, 21.

V. 12. {And their whole body} In this varying somewhat from the former vision, chap. 1:18. and being more glorious than it: setting forth more fully the all-seeing providence of God; clearly guiding and governing all things whatsoever.

{wheels} The outward circle and rings of them, chap. 1:18.

{That they four had} Chap. 1:18.

V. 13. {it was cried unto them} Or, they were called in my hearing, wheel, or galgal, or round world. What was commanded them is not here set down; but all this seems to signify nothing else, but that the wheels did absolutely obey the Son of God, as well as the cherubims, who had life in them, and that they received all their motion from him.

V. 14. {And every one} Chap. 1:10.

{The first face was the face of a Cherub} Seeing that Ezek. 1:10. among the four faces there is an ox's face, instead of which here is set down a cherub's face; some conceive that cherub signifies properly the figure of an ox, under which hieroglyphically was represented an angel; as indeed in the Syriac tongue, the word Cherub, is taken from a word which signifies drawing the plough, which is the ox his proper labor; and therefore they are called the same faces, ver. 22. Howbeit, Cherub is commonly taken for a beautiful child's face.

V. 15. {The living Creature} So ver. 17, 20. and so chap. 1:20. yet called also living creatures, chap. 1:13, 14, 15, 19. and four in number, chap. 1:5, 21, 22. This is the same living wight, with the difference aforenamed.

V. 16. {And when the Cherubims went, the wheels} There was one consent between the cherubs and the wheels, chap. 1:19, 20.

V. 17. {Spirit of the living} Or, of life.

V. 18. {Then the glory of the LORD} Chap. 10:4. and 9:3.

{stood over the Cherubims} Came from the threshold of the house, chap. 9:3. and 10:4. and stood over the cherubims, that stood on the right side of the house, ver. 3.

V. 19. {at the door of the East gate of the LORD'S house} Namely of the people's court, which was the first coming in of the temple: and so by degrees the Lord and his glory departed more and more from his temple. See chap. 11:22, 23.

V. 20. {And I knew that they were the Cherubims} The same, though with these small variations.

V. 22. {same faces} Ver. 14.

CHAPTER 11

Verse 1. {Moreover} This chapter which ends the vision, shows God's fierce wrath pursuing the remnant of the wicked desperate idolaters, that should escape out of the destruction of Jerusalem; the promises of God's mercy to the godly penitents among those that were already in captivity in Babylon: and the glory of God finally departing, leaving, and forsaking the temple and city of Jerusalem.

{The Spirit lift me up} In vision I thought I was carried up into the air from the priests' court.

{to the East gate} Of the court of the people, that chap. 10:19. where the glory of the Lord now was.

{five and twenty men} These seem not to be the same that were spoken of, chap. 8:16. But these seem rather to be the senate of Jerusalem, whereof the two here named, were chief. And hither the princes and magistrates did often use to resort, for judgment: as Jer. 26:10. These twenty five, being after that charge given, chap. 9:1, 2, 5, 6, 7. seem to be freed from that judgment in the city; and are sentenced to another judgment afterwards, ver. 7, 8, 9, 10, 11: save that Pelatiah, one of the chief among them, was stricken with present sudden death, ver. 13. for a sign and token of God's wrath against them.

V. 3. {It is not near} Or, it is not for us to build houses near. There is no likelihood that these prophets' predictions, concerning the taking and desolation of Jerusalem, should happen so soon; wherefore without taking any more care about it, let us take our ease; the storm is fallen, and has spent its rage upon the Jews which are already gone into captivity with Jehoiakim. See Ezek. 12:22, 27. Amos 6:3. 2 Pet. 3:4. or rather, if we should build houses near the walls of Jerusalem, the Chaldeans would come, and make use of them against us, and thereby the rather take the city; and so indeed it should become the cauldron, and we the flesh in it. They likely have herein an eye to Jeremy's prophesy, chap. 1:13. though betwixt fear, and scorn.

V. 4. {Prophesy against them} Namely, in vision, using such gestures, and doings, as if you were in Jerusalem speaking to this people.

V. 5. {And the Spirit} Chap. 1:3. and 3:14.

{O house of Israel,} And chiefly those, chap. 25:1, 2.

V. 6. {ye have multiplied} This may as well be referred to the murders and violences committed by the inhabitants of the city, as to the occasion which they had given, through their perfidiousness to the king of Babylon, and their obstinacy in not yielding to him according to God's command, to cause a very great number of the people to die by famine and pestilence; and so they made up the flesh for the cauldron.

V. 7. {your slain} Chap. 24:3. to the 14. Mic. 3:3.

{they are the flesh} They indeed shall remain there: but you the chief and heads shall be carried out to the slain, Jer. 39:6. & 52:10, 24, 25, 26, 27.

V. 8. {ye have feared the sword} Isa. 66:4. Jer. 42:16. Prov. 10:24.

V. 9. {hands of strangers} That is, of the Chaldeans.

{among you} Or, upon, or against you.

V. 10. {In the border of Israel} That is in Riblah, 2 Kings 25:6, 21. which city was placed in the land of Hamath, 2 Kings 23:33. and Jer. 39:5. on the northern border of Israel. Num. 34:8. Josh. 13:5. 1 Kings 8:65. See the fulfilling of this prophesy, Jer. 52:10, 24–27.

V. 11. {Shall not be your Cauldron} That is to say, you shall not remain in it, nor die in it; but in the border of Israel.

V. 12. {for ye have not} Or, which have not walked.

V. 13. {when I prophesied} The prophet saw this sudden death in vision, as an execution of the foresaid threatenings; whereupon he feared that God would presently destroy everything, and make a full end.

{fell I down} Chap. 9:8.

V. 15. {Thy brethren} They in the captivity in Babylon, are they that are thus wronged and reproached: they that remain still at Jerusalem, thus deem and doom you, as cast off and forsaken of God, who forsook his land and worship, and have nothing now to do with the Lord: and that they remaining in Jerusalem, are alone God's people, and heirs of all the privileges of grace.

V. 16. {Yet I will be to them} That is, though they want that in Jerusalem, yet they shall have from me really, and in spiritual virtue, that which was figured by the material sanctuary in Jerusalem, namely, the presence of my grace and favor; my protection, comfort, and conduct of my Spirit, etc.

{a little Sanctuary} Heb. little is after Sanctuary: and it may be read, yet will I be to them a sanctuary for a little, (to wit time) in the countries where they are, or shall come to; namely for those 70 years in Babylon, Jer. 25:11. and 29:10. Or, a little sanctuary imports no little blessing of God's favor to them, and protection over them, in the countries where they shall be scattered.

V. 17. {I will even gather you} Under the corporal return from the captivity, is also understood the spiritual gathering together of the church under the Messias.

V. 19. {I will give them one heart} Chap. 36:26, 27. Jer. 24:7. and 31:33. and 32:39.

{a new Spirit} Psal. 51:12. Eph. 4:23. enlightening the mind, which before was darkness in spiritual things, neither seeing nor able to perceive them; and changing the will which before was enmity against God his grace, neither subject to it, nor could be subject. So God challenges the whole work of man's first conversion to himself.

{stony heart} Zach. 7:12, nether millstone meaning the heart whereinto nothing can enter and regenerate them; giving them a will pliable to my word and Spirit, sensible of my motions, and of my acts of mildness, or severity; soft and ready to receive my grace, 2 Cor. 3:3.

V. 20. {will be their God} Chap. 14:11. and 37:27.

V. 21. {whose heart walketh} Who cannot turn by any good reason, or sound judgment, from their foolish inclination to idolatry.

{I will recompense} Chap. 9:10.

V. 22. {Then did the Cherubims lift up their wings} And the whole heavenly vision of the glory of the Lord.

V. 23. {from the midst of the City} Whither it was formerly come from the door of the east gate of the Lord's house, or of the utter court of the Lord's house, chap. 10:19.

{and stood} This is God's last step at his departure; by which is signified, that God would yet make one trial more, to see if the people would call him back by invocation, and lively repentance: or, that God being gone out of the city, stood there to be present at, and see the ruin of it. See the promise of his returning upon the selfsame hill, Zach. 14:4.

{the mountain} Which is the mount of Olives, 2 Sam. 15:30.

V. 24. {by the Spirit of God} Not corporally, nor in a dream, and natural imagination, but in a divine and supernatural rapture, caused by the Holy Ghost.

{went up from me} As Gen. 17:22.

V. 25. {unto them of the Captivity} To those elders, that were in some kind, witnesses of this rapture and ecstasy, chap. 8:1. and to the rest of the captivity.

CHAPTER 12

Verse 1. {The word} This chapter shadows out the flight, deportation, captivity, and calamity of King Zedekiah, and of the Jews yet remaining in Judea; and avouches the truth and speedy execution of it, against their proverbial scoff, and flout scorn to the contrary. This prophesy, and the rest to the 20 chapter, came to Ezekiel, and were uttered by him, within the space of eleven months and few days, in part of the sixth and seventh year of Jehoiachin's captivity, and Zedekiah's reign, and within three years before the siege began, chap. 8:1. and 20:1. and 24:1. and Jer. 52:4. compared together.

V. 2. {have eyes to see} Isa. 6:9. and 42:18, 19, 20. Which is taught, and illuminated in the knowledge of my will, but make no use of this gift; but does out of mere malice withstand it, and endeavors, and strives as much as it can to put it out; wherefore the sin is so much the more aggravated, Joh. 9:41. Ephes. 4:18.

V. 3. {prepare thee} This is a sign or type, whose interpretation is set down, vers. 10, 11.

{stuff} Or, instruments; as your hat, cloak, shoes, staff, household stuff, etc. Mat. 10:9, 10.

{It may be} While there is any hope left, trial shall be made even this way; to convert them, or else convince them the more.

{They be a rebellious house} Because they are not touched with your plain ordinary preaching, therefore add this express sign thereunto.

V. 4. {Bring forth thy stuff} Take all these things which you have prepared, to have them all ready at your need.

{by day} That they may be eyewitnesses of it,

{at even in their sight} As the fittest time for stealing away by flight, 2 Kings 25:4. Jer. 39:4. and 52:7.

V. 5. {Dig} The more lively to express their fearful flight.

V. 6. {in the twilight} Vers. 12. By night, Zedekiah fled through the king's garden, and through the gate, between the two walls; and he went through the fields: the Chaldeans took him at Jericho, brought him to Riblah, condemned him, slew his children before his eyes, and brought him to Babel; but he never saw Babel, being made blind before.

{Cover thy face} Vers. 12.

{a sign unto the house of Israel} Chap. 4:3. Psal. 71:7. Thus the wheels of God's government appear full of eyes, that so accordingly ruled Zedekiah's case.

Verse 8. {And in the morning} After he had done that vers. 7.

V. 9. {What doest thou} Do they not deride your doings? Not ask the meaning in showing this type and figure? Are they so stupid, not so much as to enquire? The false prophets, it seems, had strangely bewitched them, chap. 13. and Jer. 18:1, 2, 3, 4, 10, 11. and chap. 29:8, 9, 15, 21. to the end of the chapter.

V. 10. {This burden} A prophetical sign of threatening, and calamity, Isa. 13:1. Jerem. 38:23.

{Prince in Jerusalem} Namely, Zedekiah.

Vers. 11. {I am your sign} Esay 7:3, 16. and 8:3, 4, 18. and 20:3.

{they shall remove} They in Jerusalem, and in the land of Judea.

{captivity} That is, into the Babylonish captivity. See the accomplishment of this, 2 Kings 25.

V. 12. {and the Prince} Ver. 4, 5, 6. to wit, Zedekiah with his courtiers, shall flee in the nighttime; he in the habit of a poor traveler; his face covered, either that he might not be known; or by reason of sorrow and grief. See 2 Kings 25:4. Jer. 39:4.

V. 13. {My net also will I spread} When the king shall think to escape by flying, I will take him in my net; as chap. 17:20. (and 32:3.) by sending after him the Chaldean soldiers which shall pursue and catch him, 2 Kings 25:5.

{yet shall he not see it} For his eyes were put out at Riblah, 2 Kings 25:7.

{die there} In Babylon.

V. 14. {Draw out the sword after them} Chap. 5:2, 12.

V. 15. {And they shall know} Even experience shall teach them, the schoolmistress of fools; when they shall see me to be the God of truth, in the executing my judgments upon them, which I now threaten against them: that I do not threaten in vain, but say the word, and perform it; as it is, chap. 12:25, 28.

V. 16. {A few men} Heb. men of number; that is, which may easily be numbered; or few in number; as Gen. 34:30.

{declare all their abominations} That is, confessing their sins and idolatries, give testimony for God's judgments against them.

V. 18. {Eat thy bread with quaking} Another prophetical sign or type: that is in the taking of your food, seem to be an affrighted and perplexed person, chap. 4:16.

V. 19. {people of the land} Namely, the common sort of the people of Judah, of the city and land.

{They shall eat their bread with carefulness} During the distress of the siege; by the means of which, and after which, all the country shall be wasted, according to my decree.

{all that is therein} Heb. the fulnesse thereof.

V. 22. {the days are prolonged} Of God's judgments, foretold by the prophets, they shall either be prolonged, or disannulled and brought to nothing. Because they did not immediately see the prophesies accomplished, they contemned them, as they should never be fulfilled; see vers. 27. chapter 11:3. Amos 6:3. 2 Pet. 3:4.

V. 23. {effect of every vision} That is, the things foretold, and signified by the visions.

V. 24. {There shall be no more} I will confound and disannul all false prophesies, made according to everyone's fancy, and for to gain favor; by the accomplishment of my true prophesies.

{vain visions} Chap. 13:23.

V. 25. {in your days} Within six years, all these judgments threatened, were executed and accomplished.

V. 27. {for many days to come} Vers. 22. that is, it shall not come to pass in our days, and therefore we care not for it. Thus the wicked ever abuse God's patience and benignity.

CHAPTER 13

Verse 1. {And the word} In this chapter, Ezekiel, from God, prophesies against the false prophets, and prophetesses.

{of the LORD} Chap. 1:3. This command from the Lord, which hereafter follows.

{came unto me} The manner how, not particularly set down.

V. 2. {out of their own hearts} And not by God's commission and direction, ver. 3. Jer. 14:14. and 23:9, 13, 14, 15, 16, 17, 21, 22, 25, 26, 27, 28, 30, 31, 32.

V. 3. {follow their own spirit} Heb. walk after. That do meddle with prophesying after their own proper motion, being driven thereunto by their own carnal affections; and declare nothing but their own imaginations, and inventions, fancies and dreams.

V. 4. {Foxes} Which spoil the Lord's vineyard; as foxes do, Cant. 2:15.

{deserts} Heb. in dry places. Where no poultry, or other birds are to feed upon; whereupon, being hunger-starved, they gape after prey; and seize upon the means of food, ver. 19.

V. 5. {Ye have not gone up} Manners of speech taken from sieges, in which the duty of captains are to repair and fortify the place, and then stand to defend it, if there be any breach made. The true strength of the church, is faith, obedience, piety, etc. The defense, is, invocation, intercession, repentance, and zeal to repress the wicked, etc. Psal. 106:23, 30. Chap. 22:30. The false prophets are here reproved, for failing in both these duties.

{day of the LORD} Of his judgments.

V. 6. {The word} Which they falsely feigned, Jer. 28:2, 3, 4, 10, 11.

V. 9. {And mine hand} See Jer. 20:3, 4. and 28:16. and 29:22, 22, 31, 32.

{They shall not be} I will root them out of the world; so that they shall not only be debarred from having any voice or place, in public assemblies, Jer. 26:7. but they shall not so much as be members of the people.

{Assembly of my people} Or, secret, or, counsel.

{they shall not be written} Not written in the registers among the number of them, that shall return out of the captivity; nor shall enter and repossess the land, Ezr. 2. and chap. 8. Nehem. 3. and chap. 7. and 10. and 11. and 12.

{And ye shall know} See chap. 12:15.

V. 10. {Peace} They did not as was requisite, ver. 5. See ver. 16. Jer. 6:14. and 8:11. and 7:4, 10.

{built up a wall} Whereas the true prophets prophesied the destruction of the city to bring the people to repentance; the false prophets spoke the contrary, and flattered them in their vanities, (Jer. 28:8, 9.) so that what our false prophet said, (which is here called the building of the wall) another false prophet would affirm, though he had neither occasion, nor good ground to bear him out in it.

{daubed it with untempered morter} See ver. 15. Chap. 22:18.

V. 11. {an overflowing shower} Hereby are meant God's extreme judgments.

V. 12. {shall it not be said unto you?} You will bear the just reproofs of your flattering predictions.

V. 14. {in the midst thereof} You shall be enfolded in the ruins of it.

{and ye shall know} Ver. 9. So ver. 21. and 23.

V. 15. {untempered morter} Whereby is meant whatsoever man of himself sets forth vainly, under the color and authority of God's word.

{The wall is no more} I will presently destroy both the wall and the daubers thereof.

V. 17. {Against the daughters} Women that were false prophetesses; that look so much upon them contrary to the modesty of their sex, and to the truth of God. Indeed God raised up Miriam, Exod. 15. Debora, Judg. 4:5. Hulda, 2 Kings 22. 2 Chron. 32. Annah, Luk. 2:36. Philip's daughters, Act. 21:9. and the Devil would never be behind to raise up his like instruments; as these here; as Noadiah in the days of Nehemiah, Neh. 6:14. Jezebel in the church of Thyatira, Apoc. 2. women laden with sins, led away with divers lusts, 2 Tim. 3:6.

{their own heart} See ver. 6.

V. 18. {That sew pillows} They did use these signs and ceremonies after the manner of the prophets: and it should seem that the pillows were a sign of peace and ease for the one; and the veils, of mourning and calamity for the other; according to the customs of covering their faces in like cases, 2 Sam. 15:30. and 19:4. Esth. 6:12. and 7:8. Job 9:24. And to this, that which is spoken, ver. 19. and 22. seems to have relation.

{To all} Indifferently to whom they please, without regarding either God's will, or the worth, or the unworthiness of men.

{armholes} Or, elbows.

{and make kerchiefs} Head-tires, veils, bound to the heads, and to cover the faces.

{every stature} Namely, of all conditions and qualities of men, great and small, young and old, to fit all sorts.

{hunt souls} To ensnare them in error; and consequently in perdition.

V. 19. {pollute me} Making me the author and maintainer of your lies, and deceits; without any respect to my most holy name.

{handfuls of barley} For any light reward, Mic. 3:5.

{slay the souls} Denouncing death and unhappy chances to good men, and raising persecution against them among the people; and contrariwise promising life and prosperity to wicked men, and so some way defending them against the justice of men.

V. 20. {Behold, I am against your pillows} I will quickly cause you and your false ceremonies to perish.

{To make them fly} Or, into gardens, or, groves, for spiritual and corporal idolatries.

V. 22. {heart of the righteous sad} By threatening them that were godly, and upholding the wicked.

{strengthened the hands of the wicked} Jer. 23:14.

{by promising him life} Or, that I should save his life. Heb. by quickening him.

V. 23. {See no more vanity} I will root you out, that you may no more seduce my people, with your deceits, chap. 12:24.

CHAPTER 14

Verse 1. {Then came} This chapter shows the idolatry and impiety of the Jews; and denounces God's judgments against them and their false prophets; and that by an irrevocable decree.

{came} To enquire of the Lord, ver. 7. Chap. 20:1.

{Certain of the elders of Israel} Namely, of the heads of the people that were in Babylon.

{sat before me} In Babylon. Therefore these seem to be elders that were already captives in Babylon. Indeed some learned men take these to be certain elders, not yet in captivity, but sent as ambassadors from King Zedekiah to Nebuchadnezzar, or prime men in the ambassadors' company: and this the rather, because the matter and contents of this chapter seem best to agree to the Jews in Jewry, under the reign of Zedekiah, not yet captivated. But that ambassage being in the fourth year of Zedekiah; and this being two years after, as appears by Jer. 28:1. and 29:2. and 51:49. and Ezek. 8:1. and 20:1. compared together, makes that opinion the less probable. However this their gesture and demeanor shows the hypocrisy of the idolaters, who will dissemble to hear the prophets of God, though in their hearts they follow nothing less than their admonitions, and also how by one means or other, God does discover them.

V. 3. {Idols} The word signifies dung: such are idols, base things, or dunghill deities: and as dung offends a man's eyes and nose, so do idols offend God; yet idolaters will make their hearts temples for them.

{and put the stumbling block} They are not only idolaters in heart, but also worship their filthy idols openly; seeking out objects and baits fitting to nourish and kindle that wicked inclination to idolatry, and catching occasion to fulfill it. See Zeph. 1:3. or they themselves by their sins will be the causers of their own ruin, chap. 18:30.

{should I be enquired of at all by them?} Being such, how dare they once appear before me, to enquire counsel of me? Is it not a mere hypocrisy and scoff in them, to come to me to ask for help and counsel, in their distress, seeing their hearts are separate from me, and they being the only causers of the evils which they suffer? Should I answer them when they seek me?

V. 4. {Prophet} To enquire of things which the Lord has appointed to come to pass.

{according to the multitude of his idols} Not answering him to what he asks; but to speak only as his abomination has deserved: his idols shall not shut up or close my mouth, but they shall rather open it against his idolatries, ver. 5. and to denounce the sentence of punishment against him for it.

V. 5. {That I may take} That is, my answers shall be like so many snares, or things, to their consciences convinced by my word, will they, nill they; and thereby will I keep them, as it were, shut up in expectation and fear of my unavoidable judgments: or, I will give them over to the delusion of their own hearts, as their idols lead them, 2 Thess. 2:11, 12.

V. 7. {stranger that sojourneth} Strangers and sojourners not to be tolerated in their idolatry, Exod. 20:10.

{separateth himself} Like unto a harlot that separates herself from her husband. See Hos. 4:14, 40. and 9:10.

{by myself} Not according to his design that asks the question, nor merely and solely according to the prophet's pleasure: but I will take the matter upon me myself, and I will answer according to my most holy truth and justice; as in the verse following.

V. 8. {Set my face} Chap. 15:7. Lev. 17:10.

{a sign and a proverb} Deut. 28:37. Chap. 5:15. namely, for a spectacle of my judgments, of whom everybody shall speak.

{Cut him off} Some for example.

{ye shall know} See chap. 12:15.

V. 9. {If the Prophet be deceived} God, for man's ingratitude, raises up false prophets, to seduce them that delight in lies, rather than in the truth of God; and thus without sin, in justice he punishes sin by sin, 1 Kings 22:20, 22. and destroys as well those prophets, as that people, ver. 10. See Job 12:16. Jer. 4:10.

{when he hath spoken a thing} Or, word, to please them; placentia.

{I the LORD have deceived} 1 Kings 22:vers. 23. 2 Thess. 2:11, 12. Rom. 1:24. He deceives him by suffering him to be deceived by their rewards; as judges sometimes are by bribes; and birds, and fishes by baits: by withdrawing also his spirit, and restraining grace from him; and by ordering wisely and justly such occasions, and occurrences as work upon his corruption.

{I will stretch forth mine hand} Though he does but what I by my secret providence, have suffered him to do, yet will I punish him, because he sins against my law, which is the rule of human actions.

V. 10. {And they shall bear} Both the false prophet whom God makes use of in seducing of others; and the seduced; though they would plead for themselves, and lay the fault upon their seducers; yet God will punish both.

V. 11. {Israel may go no more astray} Thus God's judgments against the wicked, are admonitions to the godly to cleave unto the Lord; and not to defile themselves with the like abomination.

V. 12. {Land sinneth} The meaning is, when I have once resolved to punish a land, I will not forbear to do it for any manner of intercession: all intercession were but lost labor, the final decree being once past, Jer. 7:16. and 11:14. and 14:11.

{Then will I stretch} Or, and I stretch.

{and will break} Or, and break.

{staff of bread} Chap. 4:16. and 5:16. Lev. 26:26. Esay 3:1.

{and will send} Or, and send.

{and will cut} Or, and cut.

V. 14. {Though these three men} A case supposed; as Jer. 5:1. and 15:1. to show, his sentence here to be irrevocable, his decree unalterable (as those of the Medes and Persians; himself inflexible, inexorable.

{Noah, Daniel, and Job} Jer. 15:1. Moses and Samuel are named in the like case. Daniel a man here of this singular note and eminency, though living now among them in the captivity, and being carried away young, about 14 years at the most before this time, 2 Kings 24:1. Jer. 25:1. Ezek. 20:1. Dan. 1:1. and 2:1. compared together. See Ezek. 28:3.

{were in it} Living, supposing the other two, were living as well as Daniel now was.

{their own souls} Neither sons nor daughters, ver. 16, 18, 20.

{by their righteousness} Though in other cases, the effectual fervent prayer of one righteous man avails much, Jam. 5:16. And the sentence against Sodom was revocable, if ten righteous persons could have been found in it, Gen. 18:32. and Jerusalem itself, in some part of Josiah's time, would have been spared and pardoned, if a just man could have been found in it, Jer. 5:1. But here now the decree was past, an end was come, chap. 7:2, 4, 5, 6, 10. However no place here for the prayers of the dead: nor for the pretended works of supererogation, which the Papists imagine: the meaning in this place is, that a very few (which he calls a remnant, ver. 22.) should escape these plagues, whom God has sanctified and made righteous: so that this righteousness is a sign that they are the church of God, whom he would preserve for his own sake.

V. 19. {In blood} The pestilence by corruption of the blood, is death's bloody and speedy executioner.

V. 21. {How much more} That is, I do allege all these examples of particular scourges, to conclude, that I shall much less be entreated, when I shall resolve to join them all together, for a deluge of evils, which are brought to the height.

{four sore judgments} Chap. 5:17.

V. 22. {A remnant} Chap. 5:3.

{come forth unto you} Within a very short time they shall be brought hither to Babylon into captivity, like as you are.

{comforted concerning the evil} When you shall know their grievous sins, you will have cause to acknowledge God's justice, and strengthen yourselves against the scandal of this destruction, and give glory to God; and likewise be comforted in your captivity, knowing these far greater evils and miseries which they in Jerusalem and Judea had suffered and endured.

V. 23. {when ye shall see their ways, and their doings} The just rewards of their evil works; as the words following do show.

CHAPTER 15

Verse 1. {And the word} This short chapter again sets forth God's heavy judgment, against Jerusalem and the land of Judea; in a type, and the exposition of it.

V. 2. {what is the Vine tree more} As if he should say, what is there in the Jews at Jerusalem, and in the land of Judea: yet under the reign of King Zedekiah, why they should so vaunt, and soothe up themselves? or why I should so spare them?

V. 3. {shall wood} The wood of the vine, which is the thing here brought in comparison, is of less use than other wood; not good to make so much as a pin of it; nor for any other use, but fit for the fire.

V. 4. {It is meet for any work?} Much less is it meet when it is half burnt: so it is expounded in the next verse, Joh. 15:6.

V. 6. {As the Vine tree} The explication of the former type.

V. 7. {And I will set my face} See chap. 14:8. Levit. 17:10.

{and another fire} They shall go out of one fiery judgment into another: as 1 Kings 19:17. Amos 5:19. Jer. 48:43, 44.

V. 8. {Committed a trespass} Heb. trespassed a trespasse, chap. 14:13.

CHAPTER 16

Verse 1. {Again} In this chapter the prophet sets down the history of God's dealing with the church of the Jews from first to last, under a continued allegory of a wretched maid, miserable in her birth and infancy, unpitied and cast away; till God took care of her life and preservation, caused her to grow up to comeliness and beauty, and by covenant took her unto himself: after which he bestowed all manner of rich and precious blessings upon her: till she became renowned through his comeliness which he had put upon her. But she then shamefully abused all his blessings, and played the whore in all abominable manners: whereupon he pours out his wrath upon her even by her idolatrous lovers: and recounting her sins above Samaria's, and Sodom's, he awards her a condign punishment, and yet adds, in the end of all, evangelical promises of repentance, grace and mercy in after times.

V. 2. {Cause Jerusalem to know} Namely, the remnant of the Jews which are in Jerusalem, which represent the whole body of the nation and state, as being the seat of the church and head of the kingdom.

V. 3. {Thy birth} Heb. Cutting out; or, habitation. Though you be of Abraham's race, yet you are so degenerate, that you deserve rather to be called Amorites and Hittites which were two accursed nations, ver. 45. Gen. 26:34, 35. and 27:46. See Isa. 1:10. Joh. 8:33, 37, 40, 44. Rom. 2:28. and 9:7, 8.

V. 4. {Thy nativity in the day thou wast born} Hos. 2:3. An allegory, continued in all this chapter; wherein the people's estate, both spiritual and temporal, is represented by a wretched maid; after fostered, married, exalted, and enriched through mere grace. If their nativity be referred to the time when it came to some form and perfection of a nation; and was brought from Egypt, the multitude of Israel, then forsook not the idols of Egypt, Ezek. 20:8. But more likely it is to be referred to the calling of Abram their father out of Ur of the Chaldees, where, he likely, and his ancestors sure, were idolaters, Josh. 24:2, 14, 15.

{thy navel was not cut} Terms taken from that which used to be done to little children newly born, to show, that the people had no human help or assistance, but were utterly forsaken in their misery.

{thou wast not salted at all} Salt being used about these little creatures, to bathe and rub them, to dry up, cleanse and strengthen the body of the child.

V. 6. {Polluted in thine own blood} Heb. or, troden under foot. Being thus in the filthiness, and forsaken of all men, I took you, and gave you life; whereby is meant, that before God wash his church, and give it life, there is nothing but filthiness and death.

{yea I said} God often repeated his promise to Abraham, Gen. 12. and 13. and 15. and 17. and 18. and 22. chapters.

V. 7. {I have caused thee to multiply} Heb. Made thee a million.

{To multiply} According to my promise, Gen. 12:2. and 13:16. and 15:5. and 17:2, 4. and 22:17. See the accomplishment of it, Exod. 1:7. Deut. 1:10.

{excellent ornaments} Heb. ornament of ornaments.

{thy breasts are fashioned} He continues the same figure of a maid, that is now come to age to have a husband: to signify the time appointed by God to set his people at liberty, and honor them with the title of his church, and to make his covenant with them in Horeb, Cant. 8:8. Hos. 2:15.

{naked and bare} Without any honor, or defense; as ver. 4, 5, 6. yea even in Egypt you were in misery and captivity.

V. 8. {was the time of love} For me to marry you: that time foretold, Gen. 15:13. yet the true cause of this love is set down, Deut. 7:7, 8.

{I spread my skirt over thee} I took you to wife, Ruth 3:9. Gen. 20:16. This seems to be an ancient ceremony, wherein the husband, in sign of the right and property which he obtained in his wife, and for a pledge of his duty of protection and love, did when he married her, cover her with the skirt of his garment. Figuring here the righteousness, innocency, and merit of Christ, which hides all the blemishes of his church from his sight, and protects her; and hereby shows himself to be her head, Lord, and husband: which has at all times been the foundation and sum of the covenant of grace.

{and covered thy nakedness} These words, as blood, pollution, nakedness, and filthiness, are oftentimes repeated to beat down their pride, and to cause them to consider what they were before God received them to mercy, favored them, and covered their shame.

{I sware unto thee} I made a solemn covenant with you, that I would take you to be my people, Exod. 19. and 24 chapters. Jer. 2:2.

V. 9. {Then washed I thee with water} Corporally, I took away from you all signs and tokens of misery, and of your former oppression; and enriched you with my gifts and benefits: and spiritually, I purged you from your sins, which are the uncleanness of your soul, in which man is born; and endued you with the graces of my spirit, signified by the anointing.

{blood} Heb. bloods.

V. 10. {Badgers' skin} Which were some way neatly dressed to make handsome shoes.

V. 11. {I decked} I furnished you with all things necessary, and delightful; with grace, and glory.

V. 12. {Thy forehead} Heb. thy nose. See touching this kind of ornament, Gen. 24:47. Isa. 3:21.

{Crown upon thine head} Hereby he shows how he saved his church, enriched it, and gave it power and dominion to reign.

V. 13. {Prosper into a Kingdom} That is, did grow up so high, that you became a great and glorious kingdom.

V. 14. {Thy renown} 2 Sam. 8:13. 1 Kings 4:31.

{Comeliness which I put upon thee} He declares wherein the dignity of Jerusalem stood, to wit, in that the Lord gave them of his beauty and excellency.

V. 15. {But thou didst trust} Here comes in her lewdness; you are become presumptuous and bold, by reason of the gifts received from me, and would be no longer subject to me, nor contain yourself within the chastity of my service and obedience, but did choose to live a loose life.

{playedst the harlot} In the times of the judges and kings; but specially for these three hundred and ninety years, mentioned chap. 4:5. See chap. 2:2. Isa. 57:8. Jer. 2:20. and 3:26, 20. You have joined yourself also by unlawful covenants, and by imitation of idolatry to profane people, which you have drawn to you by the greatness of your state, and the preeminency which you had above other nations.

{pouredst out} You have indifferently, and impudently prostituted yourself. See chap. 16:36. Jer. 3:13.

{his it was} He might satisfy his lust as he would, for you gave him free liberty to do it.

V. 16. {High places} Namely, the altars, chapels, and temples of your idols, garnished with ornaments and rich tapestry, which I had bestowed upon you for your own use, Hos. 2:8.

V. 17. {of men} Heb. of a male. Namely of idols, which were as adulterers to the idolatrous souls; though there were many female idols also.

V. 18. {Coveredst them} Thus idols clothed, served, and worshipped.

V. 19. {a sweet savour} Heb. a savour of rest: burning those offerings, as it were, to please and appease the idols; as God had appointed they should do to him.

{Thus it was} All these things were notoriously known and verified; and they are not to be denied, nor excused.

V. 20. {whom thou} Who at their birth were mine, by virtue of my covenant, whereby the whole body of the nation was a wife to me, and the particular persons as children, wherefore you should have consecrated them to me.

{And these hast thou sacrificed} Chap. 20:26. 2 Kings 16:3. and 17:17. and 21:6. Psal. 106:37. Isa. 57:5.

{to be devoured} Heb. to devour: meaning by fire, read Lev. 18:21. 2 Kings 3:27. and 23:10. Jer. 7:31.

V. 22. {in all thine abominations} Your unbridled idolatry has been accompanied with an infamous ingratitude, and presumptuous confidence, that you could no more fall into your former misery.

V. 24. {Thou hast also} Like to an unchaste woman, who after she has used dishonesty privately with some particular men, does also prostitute herself publicly in a brothel house; whereby is meant idolatry which is commonly practiced, and allowed by public authority. See Esay 3:9.

{eminent place} Or, brothel-house.

{and hast made thee an high place} Isa. 57:5, 7. Jer. 2:20, 23. and 3:2, 6. and 13:27.

V. 25. {Thou hast built} Prepared all accommodations for your notorious and raging idolatry.

V. 26. {with the Egyptians} He notes the great impiety with this people, who first falling from God, to seek help from strange nations, (Esay 30. and 31. 2 Kings 24. & 25.) did also at length embrace their idolatry, thinking thereby to make their amity more strong. See chap. 8:10, 14. and 23:19.

{great of flesh} A figurative term taken from the shameless desires of lascivious unchaste women, chap. 23:20. to signify that the power and wealth of Egypt did entice the people to desire to adhere, and to be linked unto them.

V. 27. {have diminished thine ordinary food} I have weakened your estate, and taken away the abundance of my blessings from you.

{the daughters of the Philistines} 2 Chron. 28:18.

{Are ashamed} They detest and abhor your unconstant and wavering idolatry; they holding themselves constant to their ancient idolatry, which was first established. See Jer. 2:10, 11, 33.

V. 28. {with the Assyrians} Chap. 23:12. 2 Kings 16:7, 10. 2 Chron. 28:23. Jer. 2:18, 36.

V. 29. {of Canaan unto Chaldea} Chap. 23:14, 15, 16, 17. ever and anon since that time, 2 Kings 20:12. Esay 39.

V. 30. {weak is thine heart} Weakened and melted in spiritual lust; which works the same effect in the souls, as bodily lust does in the bodies; extinguishing all manner of true virtue in them, and effeminating them to a base and sensual esteem of God and his service, and weakening the true worship of him in spirit and truth.

{an imperious whorish woman} That is to say, licentious, unbridled, and incorrigible; that takes liberty to do what she pleases.

V. 31. {Thou scornest hire} As much as to say, you have not been sought after, nor solicited, nor rewarded, nor prayed; but you yourself have solicited and paid your adulterers, which in a woman, is the extreme of impudency. See 2 Kings 16:7, 8, 10. 2 Chron. 28:21, 22, 23. Isa. 30:6. Hos. 8:9.

V. 34. {And in that thou givest} Nobody has desired nor solicited you. So is the sin of the people aggravated, who without anybody's inducement of their own proper motion, were run into idolatry.

V. 35. {O harlot hear} The denunciation of judgment, and condign punishment upon her.

V. 36. {Thy filthiness} Heb. Thy poyson, Jer. 2:23, 24. The meaning is, you have sinned without shame, and I will punish you with infamy and disgrace, even by them with whom you have sinned.

V. 37. {All thy Lovers} The Babylonians, and other nations in their armies, whom you took to be your lovers, they shall come and destroy you, chap. 23:9, 22, 23, 24, 28.

{and all them} Assyrians, Egyptians, etc.

{hated} Chap. 23:18.

{and will discover} Chap. 23:29. Jer. 13:22, 26. Lam. 1:8. Hos. 2:10.

V. 38. {as, &c.} Heb. with judgments of.

{break wedlock} I will judge you to death as adulteresses, Lev. 20:10. Deut. 22:22. and murderers, Gen. 9:6. Exod. 21:12. deserve.

{shed blood} That do murder the children which they do bring forth, ver. 36.

V. 39. {thine eminent place} Namely, the city Jerusalem itself, or the whole state where idolatry had been publicly practiced, and without control, ver. 24, 31.

{Thy fair jewels} Heb. instruments of thine ornaments, ver. 10, etc.

V. 40. {stone thee} He has relation to the punishment appointed for adulteresses by the law, Deut. 22:24.

V. 41. {they shall burn} 2 Kings 25:9. 2 Chron. 36:19. Jer. 52:13.

{in the sight of many women} Namely, of many kind of people, and nations, whereof the Chaldean army shall be composed; of all the nations round about, that you shall be an example, or rather a mockingstock unto them, Psal. 137:7. Lam. 1:7, 21. Ezek. 25:3, 6, 8. and 26:2.

V. 42. {my jealousy} When it is fully satisfied with revenge upon you.

V. 43. {Thou hast not remembered} Ver. 22. your first condition, and my first dealing with you, ver. 4, etc.

{fretted me} Thus God takes on for idolatry.

V. 44. {Proverb} Taunting proverb.

{so is her daughter} As were the Canaanites, and the Hittites, (who were taxed with serving of devils, and sacrificing their children to them, Levit. 18:21, 24. Deut. 18:9, 10.) and others your predecessors; so are you their successors, you do not degenerate from them.

V. 45. {thy mother's daughter} She an Hittite, in the end of this verse.

{her husband} Namely, God the creator of all, and lawgiver to all, whose knowledge and service these nations utterly forsook, to worship devils; and so did she.

{thy sisters} That is, of Samaria and Sodom. You, and Samaria, (that is, the ten tribes) and Sodom, are like one another in sinning, as if you were one and the selfsame mother's daughters, Deut. 32:32. Isa. 1:10. Jer. 3:8.

{your mother was an Hittite} Vers. 3.

V. 46. {Thine elder sister} Having more tribes, and a larger country.

{at thy left hand} That is northward: for the Hebrews call the forepart the east, and the hinder part the west, the left side the north, and the right side the south: supposing the posture of a man with his face toward the east, as has been said, Exod. 26:18. Southward, or on the right hand.

{thy younger sister} Heb. lesser then thou.

{at thy right hand} Southward, Exod. 26:18.

V. 47. {their abominations} You have not been content with imitating and equaling them, but have gone beyond them; as is further avowed in the verses following.

{as if that were a very little thing} Or, that was loathed as a small thing.

V. 48. {As I live} God confirms it by an oath.

{Sodom thy sister} Mat. 10:15. and 11:24.

{hath not done} Sodom wanted all spiritual means of grace, Matth. 11:23.

V. 49. {Pride} Sodom's sins here recorded are only against the second table. Out of that plenty, Gen. 13:10. and after that Abram had rescued them from their enemies, Gen. 14. she had gotten none but temporal excellencies from me, and not the spiritual ones of my word and covenant, as you had: and besides, her greatest sin was but against the second table, and not against the first, as yours is in violating my service.

{strengthen the hand} See their sins against the two angels, and Lot, Gen. 19.

V. 50. {before me} Gen. 13:13.

{I took them away} Both Sodom, yea and Samaria, Gen. 19:24. 2 Kings 17.

{as I saw} Or, after I had seen; to wit, their abominations, Gen. 18:21.

V. 51. {Neither hath Samaria} Which worshipped the calves in Dan and Bethel.

{half of thy sins} Because you received more favors at my hands, the true priesthood being in Judah, and had been longer suffered, exhorted, and corrected; and have seen my judgments upon the other: wherefore your ingratitude, rebellion, and obstinacy, cannot be equalized, chap. 23:11. Jer. 3:6, 7, 8.

{hast justified thy sisters} Made their sins to seem but little ones, and excusable, by the excess of yours; and them innocent in comparison of you, Jer. 3:11.

V. 52. {judged thy sisters} Condemned them without any pity as wicked, and not deserving any mercy.

{bear thine own shame} Mat. 10:15. and 11:24. Lam. 4:6.

V. 53. {when I shall bring} That is, as I will never reestablish those cities and nations into their former estate; so the Jewish nation, whatsoever their false prophets say, yet shall never be perfectly restored after the ruin which shall come upon them by the Chaldeans; in respect of the glory of the temple, and the state of the kingdom, and other advantages. But as concerning the spiritual good, the people had always a remainder of grace, and hope of restorement to salvation, vers. 60, etc. which the other nations had not, Isa. 1:9.

{the captivity} This word is taken for all kinds of extreme misery, Job 42:10.

{the captivity of thy Captives} Namely, free them from servitude, and other continued and successive calamities.

V. 54. {A Comfort} Chap. 14:22. A common kind of speech; as if those other nations had any way been eased, by seeing the Jews as much, or more punished than they were, Lam. 4:6.

V. 55. {Then thou} As vers. 53.

V. 56. {mentioned} Heb. for a report, or, hearing.

{by thy mouth} You would not call her punishment to mind, when you were aloft, to learn by her example to fear my judgments.

{pride} Heb. prides, or, excellencies.

V. 57. {discovered} Till you were brought under by the Syrians and Philistines, 2 Chron. 28:18, 19. Or thus, you were not convinced in your conscience, of your obstinacy and wickedness, when your sister Samaria was reproachfully handled by the Syrians and Philistines, which should have been a lesson unto you.

{Syria} Heb. Aram.

{about her} Which joined with the Syrians, or compassed about Jerusalem.

{despise thee} Would have spoiled you, but for my preserving of you, Esay 7. and 8. chapters.

V. 59. {the oath} Joined with an execration, or curse, in case of failing. By which oath you had bound yourself to me, as a people to their king, and a wife to her husband; as vers. 8.

V. 60. {Nevertheless I will remember my Covenant} I will pity you, and so stand to my covenant of mercy and love; though you have deserved the contrary, Gen. 8:1. and 9:15, 16. Exod. 6:5.

{I will establish} Jer. 31:31, 32. Hos. 2:19.

{an everlasting covenant} Namely, a spiritual covenant, made with the true Israel in spirit.

V. 61. {Then thou shalt remember} Chap. 20:43. You shall be touched with true compunction and repentance.

{when thou shalt receive} Namely, when I shall convert both Israel, and the Gentiles, and make them members of the church, (and perform that great promise, Gen. 9:27.) whose body was represented by the old Jewish nation, which was also first employed in the preaching of the gospel.

{elder and thy younger} Samaria, Sodom; Jew, and Gentile.

{for daughters} Gal. 4:26. See Esay 54. and 55. chapters.

{but not by thy Covenant} Not by virtue of the old, external, and outward covenant, in which the natural Jews had only part, or such as joined themselves to their religion and ceremonies; but by virtue of the new, spiritual, and eternal one, grounded upon the Messias, and upon his righteousness, redemption and Spirit, which is made with the whole Israel, according to faith, Jer. 31:31, 32, 33, 34. 2 Cor. 3:3. Gal. 4:24, 25. Heb. 8:8.

V. 63. {That thou mayst remember} These things are here written and set down, to that end, that after your reestablishment, especially in the time of the gospel, you may give God all the glory for your deliverance, by a sincere acknowledgment and confession of your sins, approving of, and adoring in silence those judgments, which had been formerly inflicted upon you, Job 5:16. Rom. 3:19.

CHAPTER 17

Verse 1. {And the word of the LORD} The prophet under the parable of two eagles and a vine, sets forth the taking of Jeconiah from the kingdom, and the placing of Zedekiah in his room, by the king of Babylon: Zedekiah's rebellion by relying upon the king of Egypt: God's severe threatening of him, and his adherents for the same. And lastly, concludes with evangelical promises of Christ, and of the largeness and benefits of his kingdom.

V. 2. {Put forth a riddle} Or, parable; or a figurative speech, representing one thing by another, with a convenient correspondency.

{the house of Israel} Principally is here meant the kingdom of Judah.

V. 3. {A great Eagle} That is, Nebuchadnezzar, Jer. 48:40. and 49:22. who has great power, riches, and many countries under him, shall come to Jerusalem, and take away Jeconiah the king, as ver. 12.

{divers Colours} Heb. embroidering. Hereby is meant Nebuchadnezzar's empire over many nations of divers customs, and languages; or his army composed of several sorts of people.

{unto Lebanon} To Judea, which is oftentimes likened to a wood of excellent trees.

{highest branch} Namely, Jehoiachin, led into captivity, 2 Kings 24:12.

V. 4. {He cropped off} Hereby is signified the captivity of the chief of the kingdom, led away with Jehoiachin, ver. 12.

{merchants} Or, traffick. He means Babylon, famous for merchandise and traffic.

V. 5. {of the seed} Seed royal; namely, Zedekiah, the uncle of Jeconiah, who was of the blood royal. See annotations upon vers. 13.

{planted it in a fruitful field} Heb. put it in a field of seed; to wit, in the kingdom of Judea, not yet made desolate, where Zedekiah was made king instead of Jeconiah, 2 Kings 24:17. Jer. 37:1. and might have maintained himself, and grown prosperously.

{and set it as a willow tree} Or, with most curious circumspection; that is, with all cautions and conditions, oath and pledges, to make firm the covenant between him, that is, Nebuchadnezzar, and Zedekiah. See ver. 13, 14.

V. 6. {And it grew} Zedekiah prospered while he was faithful to the Chaldeans.

{of low stature} Signifying that he was but a vassal, not sovereign, nor absolute; that he might not have power to rebel against Babylon; as ver. 14.

{whose branches} Being a dependant, and subject to Nebuchadnezzar.

{the roots} That is, he stayed in his own country, and was not transported into any other place; and the state remained in its ancient form and seat: only the king's power was diminished, and subjected to the king of Babylon.

{brought forth branches} Zedekiah begat and brought up children, Jer. 52:10.

V. 7. {another great Eagle} Namely, the king of Egypt, who was also a mighty king, with whom Zedekiah joined himself against Nebuchadnezzar, ver. 15, 17. 2 Kings 24:20. Jer. 52:3.

{This Vine} King Zedekiah.

{her roots} By secret embassies, ver. 15.

{water it} That is, uphold and relieve him with his forces, against the Chaldeans. See Jer. 37:7.

{the furrows} He alludes to the channels and pipes wherewith the Egyptians conveyed the waters of Nilus to their land. See Deut. 11:10.

V. 8. {it was planted} There was no cause for Zedekiah to rebel, and fly to Egypt for succor; for he prospered well under the Babylonian; as ver. 6. Or, though it were very likely that Zedekiah and Judah, by this league with Egypt, might have maintained and bettered himself, and rid himself from subjection to Nebuchadnezzar; thinking to be moistened, by the waters of Nilus; (thence to get chariots and horses to keep them from Babylon) yet in vain did they resist: one set up a conqueror for their sins, when they daily more and more provoked God against them.

{soil} Heb. field.

V. 9. {Shall he not pull} Shall not Nebuchadnezzar the great eagle destroy it? ver. 3.

{without great power} He shall not need a great army to subdue King Zedekiah, for God will deliver him into his hand for violating his oath. The King Nebuchadnezzar himself was not there with all his army; but his princes took Jerusalem and brought Zedekiah the king to Riblah, Jer. 37:7, 8, 9, 10. and 52:7, 8, 9.

V. 10. {East-wind} East wind is hurtful to vines, Jonah 4:8. By this tempestuous and scorching wind, is meant God's judgments executed by the means of the Chaldeans, chap. 19:12. Hos. 13:15.

{furrows} Notwithstanding Egypt's assistance and relief.

V. 12. {The King thereof} That is, Jehoiachin, ver. 2, 3. 2 Kings 24:12, 15. who was called Jeconiah, 1 Chr. 3:16. and Coniah, Jer. 22:24. and 37:1.

V. 13. {of the king's seed} To wit, Mattaniah, whose name was changed to Zedekiah, 2 Kings 24:17. who was son to King Josiah, 1 Chron. 3:15. yet he is called son to Jeconiah, 1 Chron. 3:16. not by nature, for he was uncle; but son, by succession in the kingdom: also Zedekiah is called Jeconiah's brother, 2 Chron. 36:10. by general term of kindred.

{taken an oath of him} Heb. brought him to an oath, ver. 16. 2 Chr. 36:13. for his subjection and obedience.

{the mighty of the Land} That is, he has carried them away with him, to weaken the kingdom, and for to have hostages by him.

V. 14. {But that by keeping of his Covenant, it might stand} Heb. to keep his Covenant, to stand to it.

V. 16. {But he rebelled} 2 Kings 24:20.

{horses} Isa. 31:1, 3.

V. 16. {in the midst of Babylon he shall die} Jer. 32:5. and 34:3. Chap. 12:13.

V. 17. {Make for him} He shall do Zedekiah no good, who was straitly besieged by Nebuchadnezzar, Jer. 37:5, 7, 8.

{by casting up mounts} Chap. 4:2. Jer. 52:4.

V. 18. {He had given his hand} Because he took the name of God in vain, and broke his oath, which he had confirmed by giving his hand, therefore the prophet declares, that God would not suffer such perjury and infidelity to escape punishment. See Jer. 50:15. Job 17:3.

V. 19. {Mine oath} Namely, the punishment for breaking the oath he had made in my name. God calls it his oath, though made to an heathen king. See Josh. 9:19. 2 Sam. 21:1.

V. 20. {I will spread my net upon him} Chap. 12:13. and 32:3.

V. 21. {and all his fugitives} Chap. 12:14. which fled with him, Jer. 39:4.

{They that remain} As we see in Gedaliah, Johanan, and those that fled into Egypt, Jer. 41, 42, 43, 44. chapters.

V. 22. {I will also take} Promises of restoring and enlarging of the church in Christ. This begun to be put in execution in Zerubbabel, who was of the blood royal, and brought the people out of Babylon; but the perfect accomplishment is in Christ, the everlasting King, and Son of David, Isa. 11:1.

{a tender one} Hereby are meant Christ's weak beginnings in his human nature, who was descended from the ancient stock of the kings of Judah.

{And will plant it upon a high mountain} That is, God would set this king upon his holy hill of Sion, Psal. 2:6. and over his church.

V. 23. {of the height of Israel} Namely, in my church which spiritually is higher than any worldly height, chap. 20:40. Isa. 2:2, 3. Mic. 4:1.

{and under it} The Israelites, and all the tribes, and spiritually the elect of all countries, both Jews and Gentiles, shall come under the Messias, to shelter themselves from all evils, Isa. 66:23.

V. 24. {All the trees} All the great ones of the world shall know, that I have plucked down the proud enemies; and set up my church, which was low and contemned. So it came to pass by God's ordering, that Babylon was overthrown by Cyrus; and the spiritual kingdom of the Devil by Christ; that the Jewish people were returned from captivity, and the elect from their spiritual bondage into the liberty of the sons of God.

CHAPTER 18

Verse 1. {And the word} The prophet sharply reproves, and strongly refutes, a wicked proverb used in Israel, impeaching the justice of God, in his judgments: and seriously calls them to repentance; with assurance of life and safety thereupon.

V. 2. {The fathers have eaten} That is, have sinned, and the children have suffered for it; as the sins of Manasseh are remembered upon Judah; and the sins of Jeroboam upon the ten tribes. See Lam. 5:7. See more, Jer. 31:29.

V. 3. {any more} Since you make my patience an argument whereupon to tax me my judgments, I will hereafter bring them presently upon him that sins; and lay open your iniquities, like unto the iniquities of your forefathers, for which I have heretofore punished them.

V. 4. {All souls are mine} I am equally God, and judge of all, not accepting of persons; and if I do delay my general punishments, it is of my superabundant goodness; and if the children do bear the iniquities of their fathers, it is to terrify the fathers the more from sinning; and yet done according to justice: the children imitating their fathers in sinning, and having sufficient and abundant cause in themselves for the punishment; else in no wise should they die. But seeing such ill use is made of my delaying, and putting off my judgments, as I have formerly done in your fathers' times, I shall hereafter less use it, and make speedy demonstration of my justice, by my deeds; to clear it the more from these wicked aspersions.

V. 5. {That which is lawful and right} Heb. Judgment and Justice.

V. 6. {hath not eaten} Namely, of the idols' sacrifices, whose service was done upon hills and mountains, Ezek. 22:9. See Deut. 32:38. Psal. 16:4. and 106:28. 1 Cor. 8:1, 4, 7, 10, 13. and 10:19, 20, 21.

{lift up his eyes} To pray to them, or make worship to them, Psal. 123:1, 2. but does detest them rather.

{defiled his neighbour's wife} Lev. 18:20. and 20:10. by adultery.

{To a menstruous woman} Lev. 18:19. and 20:18.

V. 7. {And hath not oppressed any} Exod. 22:21. Lev. 19:15. and 25:14, 17.

{pledge} Exod. 22:26. Deut. 24:12.

{hath spoiled} Lev. 19:13.

{hath given his bread to the hungry} Deut. 15:7. Isa. 58:7. Mat. 25:35.

V. 8. {upon usury} Exod. 22:25. Lev. 25:36, 37. Deut. 23:19, 20. Psal. 15:5. usury, and increase: the first word in Hebrew properly signifies biting, from the effect, because it does bite or eat out a man's estate; the latter word signifies multiplication, or increase; in Greek it is τόκος, Mat. 25:27. Luk. 19:23. a birth, because thereby money begets money, as Arist. shows, in Polit. book 1. chap. 7. Thus money was not to be lent to the poor, Exod. 22:25. Levit. 25:35, 36, 37.

V. 10. {That doth the like to any one of these} Or, that doth to his brother besides any of these; or, any one of these; in ver. 9:

V. 11. {and that doth not any of those} Or, though he hath not done any of these things; has not done all the good deeds set down before, ver. 7, 8, 9.

{even} Or, either.

{and defiled} Or, defiled.

V. 12. {hath oppressed} Or, or hath oppressed. And so in the clauses following, as this and in the next verse.

{all these abominations} Or, any.

{he shall surely die} He shows how the son is punished for his father's fault; that is, if he be wicked as his father was, and does not repent, he shall be punished as his father was; or else not.

{his blood} Or, his bloods. He shall suffer capital punishment for his own sin, and he shall be the cause of his own death, Lev. 20:9. Act. 18:6.

V. 16. {Hath not withholden the pledge} Heb. hath not pledged the pledge, or, taken to pledge.

V. 17. {Hath taken off} That is, keeps himself from wronging or oppressing, though he might have some reason to do it.

V. 19. {Yet say ye, why? doth not the son} He shows that those profane men contending with the prophets did seek still to urge and press on that proverb; and happily to catch them, and make them confess, that either God's judgments were not just, in punishing the child for the fathers' sins, or at least that the prophets' intimations and expositions, were contrary to God's law, Exod. 20:5. Deut. 5:9. Thus the wicked persist in their blasphemies, and will not be beaten off from them.

{where the son} God again avows his just dealing in his judgments against their blasphemy, as if he should say, the meaning of my law is, that I will punish the sins of the fathers upon the children, in case that they follow their fathers' examples, which I do often suffer to fall out so, through my secret judgment; and if through my special grace I do sanctify them, so that they do not follow their fathers' steps, they shall also be exempted from their fathers' punishment.

V. 20. {The son shall not bear} Deut. 24:16. 2 Kings 14:16. 2 Chr. 15:4. Jer. 31:29. Namely, the innocent son which is by my Spirit purged from his father's wickedness: yet this is no general rule, in respect of the body and bodily good, in which God has, and may, visit and chastise the child for his father's sins, by temporal chastisement. But this must be principally be understood of the everlasting punishment of soul and body.

{the righteousness} That is, everyone shall receive either a reward for his good works, or punishment for his evil works.

V. 21. {But if the wicked} Chap. 33:12.

{my statutes} He joins the observation of the commandment with repentance: for none can repent indeed, except he labor to keep the law.

V. 22. {He shall live} He shall be delivered from the plagues and punishments of the wicked, and shall attain to everlasting life; to which the true way and direction, is the pure conversion of a sinner, and perseverance.

V. 23. {Have I any pleasure at all} Ver. 32. Chap. 33:11. He speaks this to commend God's mercy to poor sinners; who rather is ready to pardon, than to punish, as his long suffering declares.

V. 24. {But when the righteous} Chap. 3:20. and 33:12, 13.

{his righteousness that he hath done} That is, the false opinion that the hypocrites have of their righteousness, shall not move God to spare them. See ver. 22.

V. 25. {Yet ye say} Or, in Heb. and will ye say? Will you yet dare to tax, either mine actions with injustice, or my words and my law with contradiction?

{The way of the LORD is not equal} Chap.33.20. in punishing the father with the children.

{are not your ways unequal?} All the injustice is in you who follow your fathers' ways, and not in me: my law agrees well with this doctrine, but your understanding is perverted.

Verse 26. {When a righteous man} This is the rule of my sovereign justice, that the death of every one shall be the punishment of his own proper sin: as the order of my mercy is, to give a sinner hope that he shall be restored by repentance. Both the one and the other is well enough known unto you, but that in this contestation, you fight against your own consciences.

Verse 29. {Yet saith} The wicked, desperate sinners, will never make an end of caviling and sinning.

Verse 30. {Every one according to his ways} And not for the sins of their fathers, as you impute it to me.

{ruin} Heb. a stumbling block; to cause the ruin, Jer.5.25.

Verse 31. {Make you a new heart} Chap.11.19. and 36.26. Jerem.32.39. Eph.4.22,23,24. 2 Cor.5.17. Give way to the Spirit of grace, to whom it properly belongs to regenerate a man, who cannot do it of himself, Jerem.13.23. Ezek.11.19. and 36.26.

Verse 32. {I have no pleasure in} Chap.33.11. 2 Pet.3.9. to the great comfort of poor penitent sinners.

CHAPTER 19

Verse 1. {Moreover} This chapter contains a lamentation for Jehoahaz, and Jehojakim, kings of Judah, under the parable of a lioness and her whelps; and for the whole kingdom and state of Judah under the parable of a vine.

{for the Princes of Israel} Namely for Jehoahaz, and Jehojakim; which indeed were rather princes than kings, as being under the kings either of Egypt, or Babylon. And under the king of Babylon were also Jehojakim, and Zedekiah, the two last kings of Judah.

Verse 2. {What is thy mother} Namely, the mother of the kings, or the royal stock, or the nation of the Jews?

{she lay down} Securely in former ages.

{she nourished} Herself brought up, and made her kings; but not so now.

Verse 3. {One of her whelps} Namely Jehoahaz, who was made king three months in Jerusalem. 2 King.23.30,31.

{it devoured men} Turned his regality and sovereignty, to inhuman cruelty, 2 King.23.32.

Verse 4. {He was taken in their pit} A term taken from the manner of hunting of lions. Pharaoh Necho carried him to Egypt, and put him in chains, 2 King.23.33. Of him Jeremiah told he should return no more to his native country, but die in Egypt, Jer.22.10,11,12. So it fell out, 2 King.23.34.

{Egypt} See 2 King.23.34. Jerem.22.11,12. the places afore cited.

Verse 5. {When she saw that she had waited} Namely, Jerusalem, when she saw that there was no hope that Jehoahaz should be restored.

{another of her whelps} Namely, Jehojakim, appointed to be king, by the king of Egypt, 2 King.23.34.

Verse 6. {He went up and down} This haply may relate to his various estate, between the king of Egypt, and the king of Babylon.

{devoured men} As ver.3. See Jer.26.20,21,22,23.

Verse 7. {And he knew} That is, Jehojakim visited and spoiled the palaces of those whom he did destroy, or in hostile manner slew with the sword, ver.6.

{their desolate palaces} Or, their widows.

{he laid waste} 2 King.23.35,37. and 24.3,4. 2 Chron.36.8. Jer.22.17,18.

{noise of his roaring} By his cruel and tyrannical commands.

Verse 8. {The nations set against him} Nebuchadnezzar with his great army, which was gathered of divers nations, 2 King.24.2.

{and spread their net} 2 Chron.36.6. Jer.22.18.

Verse 9. {Into holds} Where it seems he died, being upon the way to Babylon; and his body was afterward thrown out upon a dunghill. See 2 Chron.36.6. Jer.22.18,19.

Verse 10. {Thy mother is like a vine} After your tyranny was ceased, which was signified by the lion's roaring, Jerusalem seemed to flourish again, especially under Zedekiah, who had many sons fitting to succeed him in his kingdom, and to prop him up; which is signified by the following terms: or else, this verse, and the next, may relate to the flourishing state of the kingdom of Judah, in former times and ages, for the majesty of their kings, largeness of dominion, multitude and wealth of subjects.

Verse 12. {But she was plucked up} In such manner, and by such means, as were showed in the former part of this chapter.

{East-wind} Hos.13.15. meaning that the Chaldeans, which were east from them, should destroy them, as the east wind does the fruit of the vine. See Chap.17.10.

{her strong rods were broken} Namely, all the young men, and the royal issue. See 2 King.25.7.

Verse 13. {She is planted in the wilderness} The whole body of the nation, is partly already, and the rest shall be carried away into Babylon within a short while, to live there in extreme misery.

Verse 14. {Out of a rod of her branches} Namely, out of Jehojakim, or rather Zedekiah, who through his perfidiousness, and rebellion against Nebuchadnezzar, shall be the cause of the last desolation, 2 Chron.36.13. So that none of Judah's kings were strong, nor after should be, till Christ came, to whom the kingdom did belong.

{And shall be for a lamentation} Not only at the present time, but in after ages likewise: like that of Jeremiah, in his book of Lamentations.

CHAPTER 20

Verse 1. {And it came to pass} In this chapter the Prophet reprehends certain elders of Israel, for their vile and base hypocrisy, pretending to ask counsel of God by him, and yet continuing in the abominations of their forefathers. Whereupon he recounts their rebellions and idolatries, against God, notwithstanding his marvelous, and merciful good dealings with them: and all this, in Egypt, in the wilderness, and in the land of Canaan. He denounces therefore grievous judgments against them, with promises of comfort to a repenting remnant. And lastly, in the end of this chapter under the type of a forest, he denounces extreme desolation unto Jerusalem and Judah.

{In the seventh year} Of Jechoniah's captivity, or Zedekiah's reign: that is two years, one month, and five days, since the beginning of Ezekiel's prophecies, Chap.1.1,2. And two years and five months before the siege began, Jerem.52.4. and two years, ten months, and nine and twenty days, before the city was taken, Jer.52.5,6.

{certain of the elders} See Chap.8.1. and 14.1.

{came} In dissimulation and hypocrisy, ver.31.

Verse 3. {Are ye come to inquire of me} In that true manner as I have appointed you, to desire my favor, by the way of faith and repentance? with a mind willing to learn, and obey my word? or rather with prejudicate opinions, and hearts settled upon your own ways, whatsoever you shall hear from my Prophet? Jer.42. Do you not come to tempt me, having no other aim, but to get something out of my Prophet, as may be pleasing to you? Chap.14.3.

{I will not be inquired of by you} Or, I will not answer you, or you shall not find me.

Verse 4. {Wilt thou judge them?} Chap.22.2. and 23.36. or, shouldest thou plead and intercede with me for them? Jer.14.11. They should rather be roughly handled with checks, and comminations, Chap.14.3.

{Cause them to know} This declares his goodness and justice, which calls sinners to repentance, before he condemns them, though here he does it with a kind of indignation.

{The abominations of their fathers} Imitated, and increased by their children; who would not amend by the examples, nor the punishment of their forefathers, ver.30.

Verse 5. {In the day when I} When as my people being in Egypt, I declared by effects, Exod.3, &c. that I had chosen them to be mine, Deut.10.15. according to my promises made to their forefathers, Gen.15.14.

{Lifted up mine hand} Or, sware. And so ver.6, &c. and ver.23. did show my sovereign power for their deliverance, to the destruction of their enemies. See Exod.14.8.

{known unto them} Exod.3.8. and 4.31.

Verse 6. {I spied for them} That is, appointed it for them by my decree, as the most excellent above all other countries: and for the conquest of which, I had prepared all things in my secret counsel; as into which I had marched before mine ark, to give them a secure entrance into it. See Numb.10.33.

{glory of all lands} Or, flower. A title of the land of Israel, or Canaan, ver.15. Dan.8.9. and 11.16. Psal.48.2. So, by its natural qualities, and by God's singular blessing upon it, and being made a type of the heavenly Canaan.

Verse 7. {Said unto them} These things are not specified in so many words in Exodus, but may be gathered thence. Exod.3.12. and 5.1. and are revealed by the Spirit to the Prophet, and do agree with what is written, Josh.5.9.

{abominations of his eyes} That is, the idols to the spiritual desiring of which, man's heart is induced by the eyes; delighted with the matter, or the form of them: and generally by all the outward senses, seeing they could not apprehend any deity in them by the Spirit. See Numb.15.39. and to which they lifted up their eyes, Chap.18.6.

{defile not yourselves} God had forbidden them to make mention of the idols, Exod.23.13. Deut.12.3. Psal.16.4. Hos.2.17.

Verse 8. {And would not} Exod.5.21. and 6.9. and Chap.23.

{their eyes} Which thing declares the wickedness of man's heart, which judges God's service by their eyes and outward senses.

{Then I said} Or, Though I said, Exod.5.3.

Verse 9. {But I wrought for my name's sake} Ver.14. and 22. I proceeded on in my delivering of them. God has ever this respect to his glory, that he would not have his name evil spoken of among the Gentiles, for the punishment that his people deserved; in confidence whereof the godly ever prayed; as Exod.32.12. Num.14.13, &c. Deut.9.28. Josh.7.9. 1 Sam.12.22.

Verse 10. {Caused them to go forth} Exod.13.18.

Verse 11. {Shewed them} Heb. made them to know.

{which if a man do} Lev.18.5. Deut.30.15. Rom.10.5. Gal.3.12. So he shall be preserved from all dangers, and shall, at the last, obtain everlasting life; the way to which, and the beginning and pledge of which is, new obedience: though it be no way a meritorious cause of it.

Verse 12. {Sabbaths} Exod.16.23, &c. and 20.8. and 33.13, &c. and 35.2. Deut.5.12.

Verse 14. {Heathen} Who might thereby take an occasion to blaspheme my name, and to accuse me of lack of ability; or else, that I had sought a means to destroy them more commodiously.

Verse 15. {Given them} That is, had promised and resolved to give them, if they had not made themselves utterly unworthy of it. Numb.14.29. and 26.65. 1 Cor.10.5,6.

Verse 16. {Sabbaths} That is, my true religion (the public worship being on the Sabbath) which I had commanded them: and gave themselves to serve me according to their own fantasies. See Isa.56.4.

Verse 18. {Children} Whom I spared. Numb.14.31.

{Not in the statutes of your fathers} Whereby the Holy Ghost confutes them that say, they will follow the religion and example of their fathers, and not measure their doings by God's Word, whether they be approvable thereby or no. See Jer.44.17.

Verse 20. {A sign between me and you} A sacrament of an interchangeable agreement; namely, that I shall sanctify you by my Spirit, causing you to cease from your evil works; and you likewise shall be conformable to the working of my grace.

Verse 21. {The children} Vers.18.

{I would no more} Numb.21.1. and 25.9. Psal.106.26, &c.

Verse 22. {Nevertheless I withdrew} Psal.78.38.

Verse 23. {I lifted up mine hand} Though I did forbear them for that time; yet I swore to them, that if they continued in their sins, after I had performed my promises unto them, by bringing them into the promised land, I would drive and scatter them out of it. See V.5.

{and disperse them} After they should be come into the land. See Levit.26.33. Jer.15.7.

Verse 24. {They had not} The children in the wilderness had not executed my judgments; nor their posterity after they were come into the land of Canaan.

{Their fathers Idols} Meaning, that they set their delight upon them.

Verse 25. {I gave them also statutes that were not good, and judgments whereby they should not live} I gave them in the wilderness decrees and ordinances, that were not good for them, but hurtful; and judgments that did sentence them to death; as that to hang up the heads and chief of the people before the sun; and for the judges of Israel to slay every one his men that were joined to Baal-Peor, Num.25.4,5. and that judgment for the death of Korah, Dathan, & Abiram, and the 250 Princes; and the 14700 murmurers, Num.16. And as that sentence and judgment was of the fiery serpents, Num.21. Besides that the Lord by his just judgment gave them up to themselves, that they should follow their own lusts, because they would not obey his laws; as ver.39. Psal.81.12. Rom.1.21,24.

Verse 26. {And I polluted them} So deemed them, used them, and dealt with them, and their gifts, as polluted things, cast them from me as unclean things.

{to pass through the fire} Ver.31. Chap.16.21. Though Moses express not this particular, yet it is most likely it was done then when Israel joined himself to Baal-Peor, Num.25.3. See 2 King.17.17. and 21.6. 2 Chron.28.3. and 33.6.

{That openeth the womb} That is, the firstborn, which ought to be sanctified to the Lord, Exod.13.2.

Verse 27. {Yet in this} Seeing that I give you the commission to lay all their fathers' sins open before them, ver.4. add this to all the rest, this their trespass in the land of Canaan.

{committed a trespass} Heb. trespassed a trespass.

Verse 28. {For when I had} Not only in the wilderness, when I brought them out of Egypt, but since I placed them in this land: which declares how prompt man's heart is to idolatry; seeing that by no admonitions he can be drawn back.

{Then they saw} Isa.57.5,6.

{the provocation of their offering} That is, their offering which was the object and provocation of my wrath.

Verse 29. {Then I said unto them} Or, I told them what the high place was, or, Bamah: I did often admonish them by my Prophets, and reproved them for their idolatry. See Chap.23.43.

{what is the high place?} Do you not know sufficiently by the very name of high place, which at all times has been infamous, as a place of idolatry, and unlawful worship, that all that is done there is abominable? as the very name of a brothel is sufficient to make any honest woman to fly the conversation and neighborhood of it.

{Bamah} Which signifies an high place, so that for all that it was so odious to God, yet they continued it, and the name of it, declaring thereby that they vaunted themselves of their idolatry, and were not ashamed thereof.

Verse 30. {Wherefore say} Seeing that reproving of the fathers' sins, ought to serve for a correction to the children which follow them; which thing yet they neglect; therefore tell them that I reject all their false shows of piety, which they make in seeking after my word, ver.3.

Verse 31. {For when ye offer} Ver.26.

{shall I be inquired of} Ver.3. He shows that the ingratitude of the people deserved, that God should cut them off, and that they should not have the comfort of his Word; that he would not henceforth suffer them, in this base and treacherous way, of such gross hypocrisy, to have anything to do with him, or his Prophets; or so much as to pretend anything thereunto, ver.37.

Verse 32. {And that which cometh} Your projects and purposes shall not take place.

{we will be as the Heathen} Idolaters as they: and so we shall prosper as they do, Jer.44.17.

Verse 33. {I will rule over you} I will show myself a king, and exercise my power over you in a punishment, as over rebellious and disloyal subjects; seeing you have not accepted of my government in due obedience: and I will not suffer in you, that are bound unto me by duty and obedience: the excuses which I wink at in other nations, strangers to my Covenant. See Hos.9.1. Amos 3.2.

Verse 34. {I will bring you out} I will not let you live at ease in the idolatrous countries, where you had sheltered yourselves. See Jer.40.11,12. and 43.5. and 44.1,7,8,11, &c.

Verse 35. {I will bring you into} I will drive you into the most solitary and savage places of the world, for a fullness of misery, ver.38.

{there will I plead with you} Execute my revenge; and yet so, as follows, ver.37.

Verse 37. {I will cause you to pass} Even as a shepherd makes his sheep to pass one by one when they come out of the sheepcote and marks them distinctly with his rod, to distinguish them from other, Lev.27.32. So I will sever those that are rebellious from among you, to punish them; and show favor to the other, Ezek.34.17. Matth.25.32,33.

{I will bring you into} Will constrain you to acknowledge me for your God and King by those punishments, the threatening whereof I have joined to my Covenant: by which I will chain you up like wild beasts, and will tame your stubbornness.

Verse 38. {I will purge out from among} Signifying that he will not burn the corn with the chaff; but choose out the wicked to punish them, when he will spare his.

{I will bring them forth} As ver.35.

{they shall not enter} Jer.44.14.

Verse 39. {Go ye} I do cast you off quite, and give you over to all manner of wickedness: that my name which you make profession of worshiping, may be no more profaned by your hypocrisy, nor be exposed to the scorn of mine enemies.

{with your gifts} Offered indeed to the true God, but defiled with the idolatry which is joined to it. See Isa.1.13. and 61.8. or else really presented to idols.

Verse 40. {for in mine holy mountain} Isa.2.2,3. Ezek.17.23. Mic.4.1. I do cast all you apostates off, and will only hold the true Israel, which truly believes, and is truly converted, for to be my people, and will gather them into my Church, to be by them served in spirit and truth; whereof the ancient service was but only a figure; an evangelical prophecy, whereof the return from Babylon was only an essay.

{accept them} An ordinary term for lawful sacrifices which were duly performed.

{require your offerings} Shunning them no more, as I had done the offerings of idolaters, and hypocrites, vers.39. Isa.1.13.

Verse 41. {Sweet savour} Heb. savor of rest.

{sanctified in you} I will cause myself to be reverenced, praised, & blessed for your sakes; and the sacred and inviolable truth of my promises shall be acknowledged by all men.

Verse 43. {and there shall ye remember} Chap.16.61.

{loathe yourselves} Chap.6.9. Your own consciences shall convict you after that you have felt my mercies.

Verse 46. {Toward the South} That is, toward Judea, which lay most southward from Chaldea, where the Prophet was, Chap.21.2.

{and drop thy word} That is, speak, and preach like a Prophet. A term which seems to be taken from Deut.32.2. See Amos 7.16. Mic.2.6,11.

{forest of the South field} City of Jerusalem, and land of Israel, Chap.21.2. And in such a sense is the similitude of forest often used, Esay 9.18. and 10.18. and 32.19. Jer.21.14. and 46.23.

Verse 47. {kindle a fire in thee} The Chaldean war, who is a fierce enemy.

{green tree in thee} All manner of people indifferently, both young and old, weak, and strong, poor, and rich, good and bad, Chap.21.3,4. Many righteous men being also entangled in these temporal judgments. See Luke 23.31.

{All faces} Those that are not consumed therewith, shall be brought unto extreme misery. See Lam.4.8. and 5.10.

{from the South to the North} From one end of the country to the other.

Verse 48. {that I the LORD have kindled it} That it is not man's work, but God's work; and so by man not to be mastered.

Verse 49. {They say of me} These profane people do scoff at my prophecies, which you do dictate to me, in allegorical and enigmatical terms, as if they were dreams and imaginations.

CHAPTER 21

Verse 1. {And the Word of the LORD} Ezekiel again does prophesy and foretell against Jerusalem, and the land of Israel, the sword of the Chaldean: is commanded to sigh at the grievousness of it. And upon further declaration of the sharp terrors of it, he is commanded to smite upon his thigh for sorrow. After, by command, he smites his hands together; and God himself does so, to hearten on the Chaldean to slaughter. He foretells the manner of the king of Babylon's consulting about his coming against Jerusalem, the overthrow of it, and of the king thereof. And lastly, he prophesies the destruction of the Ammonites.

Verse 2. {set thy face toward Jerusalem} Seeing it is so, prophesy the same things in plain and proper terms.

{the holy places} Namely, against the Temple, and the buildings adjoining to it; which were not to be spared in this general desolation. See Jer.7.4. Ezek.9.6.

Verse 3. {my sword} The Chaldeans.

{the righteous and the wicked} Chap.20.47. Righteous, here may signify those less wicked than the others: for all were naught, Chap.22.18. Jer.3.8.

Verse 5. {it shall not return} Until it has performed all its execution, Chap.20.47.

Verse 6. {the breaking of my loins} Doing like a woman that travails, bowing and wringing herself. See Esay 16.11. and 21.3. Jer.4.19.

Verse 7. {for the tidings} Because of the great noise of the coming of the army of the Chaldeans, which I see approaching to Jerusalem to destroy it, as I have foretold.

{shall be weak as water} Heb. shall go into water.

Verse 9. {a sword, a sword is sharpened} Deut.32.41. My judgment is ready to be put in execution; the instruments fully prepared.

Verse 10. {that it may glitter} That it may terrify, and affright with the brightness of it, Job 20.25.

{should we then make mirth} Can one do anything but lament, as I do?

{it contemneth the rod of my son, as every tree} Or, it is the rod of my son, it despiseth every tree, Heb. the rod of my son contemning every tree. That is, the rod appointed by me to chastise my people, which is dear to me as a son, is now become a sword; and so being used against such a wicked people, it contemns all resistance. Or thus, this sword contemns, despises, slights, as a small matter, my other rods wherewith I chastised my children, or any rod that could be made of any tree or wood: this being a sword for surpassing them. And should we then make mirth? The meaning then is to this effect, You Nation, hardened against all fatherly punishments, as an evil child is against a rod, you shall now be punished by the sword. In the Hebrew text, there is an allusion, between a rod or staff, and tribe: The meaning whereof, is, Whilst your afflictions are moderate, as from rod to rod, you do contemn them; but this shall be as from rod to sword, which you shall not be able to endure, nor withstand.

Verse 11. {The hand of the slayer} To the king of Babylon, who is the executioner of God's judgments.

Verse 12. {terrors by reason of the sword} Or, they are thrust down to the sword with my people.

{smite therefore upon thy thigh} Jerem.31.19. Devise all the actions of a grieved and moaning person.

Verse 13. {because it is a trial, and what if the sword contemn even the rod} Or, when the trial has been, what then? Shall they not also belong to the despising rod? I am almost forced to come to the extremity of punishment; for all chastisements, to try to bring them to repentance, would be vain, Isa.1.5. Jer.6.28,29,30. Or, as if God had said; because I have tried Judah with two captivities, and they are not bettered, therefore they are worthy to be further punished with famine, pestilence, sword, and the burning of Temple and city; and Nebuchadnezzar, set up a conqueror by me for their sins, shall be the rod they shall not resist.

Verse 14. {smite thine hands together} Heb. hand to hand. Either in token of extreme sorrow, Ezek.6.11. or, in an holy spleen and rage against them for their sins, in that manner to animate the Chaldean to take revenge upon them. See vers.17.

{the third time} The Chaldeans' forces came three times against Jerusalem after this prophecy; first time, when the city was taken in the eleventh year of Zedekiah, fourth month, ninth day. 2. When Nebuzaradan came in the nineteenth year of Nebuchadnezzar, fifth month, seventh day. 3. When Nebuzaradan came in twenty third year of Nebuchadnezzar, when Gedaliah was slain, &c. 2 King.25.1,2,3,8. Jer.52.5,6,12,30.

{the sword of the slain} By which there shall be a great slaughter in Jerusalem, not only of mean people, but of princes and great ones also: and the king himself being overcome by this sword, shall die in captivity.

Verse 15. {I have set the point of the sword against all their gates} Or, glittering or, fear. I have caused their cities to be furiously besieged, and set upon.

{wrapped up for the slaughter} Or, sharpened.

Verse 16. {Go thee one way or other} Heb. unite thy self, &c. In which words, by apostrophe, God speaks to the sword; comparing it to a soldier, because he commands it to unite itself, to wit, with fellow soldiers, to invade, with joined forces, all parts of the land of Judah, and to oppose the Jews, whether they turn to the right hand or the left. Or, it is an expression of the permission which God gave the Chaldeans, to rout out at their pleasure.

{or on the left} Heb. set thy self, take the left hand.

Verse 17. {I will also smite} As I have commanded you Ezekiel, to smite your hands, vers.14. so will I likewise smite mine, in sign of joy that I have vented my wrath, and satisfied my justice. See Deuter.28.63. Isa.1.24. Ezek.5.13. and 16.42.

Verse 19. {appoint thee two ways} God commands the Prophet to draw out two ways upon a tile; as Chap.4.1,2. the one leading to Rabbah, the royal city of the Ammonites; the other to Jerusalem, ver.22. And because the king of Babel was purposed to go against both the Prophets choice of, or pointing the side to which the king should turn at the head of the way, (or crossing of the road,) shows his army should take the way to Jerusalem. The meaning then is, draw out in prophetic action, upon a tile, or upon the ground two ways, coming both from one plain place, to represent Nebuchadnezzar's deliberation, where he had gathered his army, whether he should go against Jerusalem, or against the land of the Ammonites.

{Choose thou a place} To make a mustering place to muster the army in.

{the head of the way} At the crossing of a roadway; such as those highways were which led to great cities.

{to the city} Jerusalem.

Verse 20. {Rabbah} The royal city of the Ammonites, 2 Sam.11.1. and 12.26. Jer.49.2.

{Jerusalem the defenced} The fortified Jerusalem.

Verse 21. {for the king of Babylon} Thus he shows the meaning of the type.

{At the parting of the way} Heb. mother of the way. To know whether he should go against the Ammonites, or them of Jerusalem.

{to use divination} According to the custom of the heathens in deliberation of any importance.

{his arrows} Or, knives; likely to slay the multitude of his sacrifices; as were usual in divinations, Num.23.1,2,14,29.

{images} Heb. teraphim.

{he looked in the Liver} This was a kind of divination, by the shape, color, posture, &c. of entrails of sacrificed beasts, and especially of the liver.

Verse 22. {At his right hand} They used lots, also in their divinations; as Esther 3.7. and 9.26,28,29,31,32. And the lot which had Jerusalem on it, came to the right hand; and likely the way, on the right hand, led to Jerusalem.

{to appoint Captains} The lots, and all his divinations, showed, that he was thoroughly to prepare all things needful for the strait siege and war against Jerusalem: wherein he should prosper and obtain a glorious victory.

{to open the mouth in the slaughter} That he should take it by assault, with shouts and cries, used in such actions, and with a general slaughter of the inhabitants of Jerusalem.

Verse 23. {And it shall be to them as a false divination} The Jews, who had oftentimes before broken, and renewed their covenants with the Chaldeans, without falling into final ruin, shall think that the business will pass so for this time also; and that Nebuchadnezzar's enterprise will come to nothing, and thereupon they will charge and scorn you as a false diviner, and as one that seeks to betray them into Nebuchadnezzar's hands; but care not for it: thereby they shall not hurt you, but themselves.

{to them that have sworn oaths} Or, for the oaths made unto them; and are so often forsworn and perjured: and mind still to go on in their perfidious treachery.

{but he will call to remembrance} Nebuchadnezzar will at this time pay them for their former treacheries: And this very act of theirs against you, shall conduce to the same end, Exod.32.34.

Verse 24. {Ye have made your iniquity to be remembered} Through your wickedness and impiety which you make open profession of; even by this your scorning of my Prophet, and slighting of your oaths, you give cause, first to me, whose name has been used in your oaths, and next the king of Babylon, to punish you at once for your perjuries, and reiterated rebellions.

{ye shall be taken with the hand} Of the Babylonian, ver.9.

Verse 25. {wicked Prince of Israel} Namely, Zedekiah; who practiced with the Egyptians to make himself high, and able to resist the Babylonians. He speaks to him in God's name, and sentences him by his authority; and so omitting any honorable compellation, he slights him, as his sin deserved. So, 1 Sam.13.13. 1 King.18.18. 2 King.3.13,14.

{whose day is come} To wit, of your just punishment.

Verse 26. {remove the Diadem} The royal ornaments.

{this shall not be the same} The kingdom of Judah shall no more be that triumphant kingdom, which it was at other times.

{exalt him that is low} This seems to relate to Jehoiachin, now a prisoner; and afterward set at liberty, and exalted, 2 King.24.12. and 25.27,28,30. Jer.52.31.

{abase him that is high} Zedekiah. See his abasement, 2 King.25.7.

Verse 27. {I will overturn, overturn, overturn it} Heb. perverted, perverted, perverted will I make it.

{until he come} The kingdom of Judah shall never be restored to its former luster, (for after the return it was but very mean, and full of troubles and miseries, as the books of Ezra, Nehemiah, and Esther, and the 11. chapter of Daniel, and the history of the Maccabees declare) until the Messiah come, to whom by right it belongs, as David's successor according to the flesh, and established by God to be king over his Church, who shall alter it into a spiritual and everlasting kingdom. See Genes.49.10. Luke 1.32,33. To this place of Ezekiel, Nathanael seems to have respect, Joh.1.49. acknowledging him come, to whom the kingdom did belong.

Verse 28. {Thus saith the Lord GOD concerning the Ammonites} This prophecy against the Ammonites is inserted here, by occasion of those words, ver.20.21. Their fuller history, and God's judgments against them, are set down, Chap.25.1–7. Though this expedition of Nebuchadnezzar proved, not to fall out against them; yet shortly after he should destroy them: as is most likely, in the three and twenty year of his reign, when Ishmael sent by Baalis king of the Ammonites had slain Gedaliah, and the Chaldeans that were with Gedaliah at Mizpah; and after returned to the Ammonites again, Jerem.40.14. and 41.2,3,10,15. and 52.30. Of God's judgments against the Ammonites, see more, Jer.49.1–7. Amos 1.13,14,15. Zeph.2.7,8.

{concerning their reproach} Namely, the wrong and outrages offered unto my people, and their insulting over them, Chap.25.3,6. Zeph.2.8,9.

Verse 29. {Whilst they see vanity} Whilst your diviners and soothsayers do foretell you all manner of happiness and security; persuading you that you shall trample upon the Jews' necks, which are slain for their sins; and that no harm shall come to you.

{the necks of them that are slain} Insulting over the dead carcasses of the Jews.

{their iniquity} Ver.25.

Verse 30. {Shall I cause it to return?} Or, cause it to return; insult over them no more.

{In the place} O you Ammonites, I will not scatter you into strange lands, as I have done my people, but will destroy you in your own land,

Verse 31. {I will blow against thee} I will light and kindle it, as Chap.20.47.

{brutish} Or, burning men; the Chaldeans burning in wrath against you.

Verse 32. {thy blood shall be in the midst of the land} All your country shall be overflown with blood.

CHAPTER 22

Verse 1. {Moreover} This chapter contains a catalogue of sins in Jerusalem, and of God's judgments following thereupon: And that in Jerusalem he will melt them, as dross in a furnace. After more particularly, the Prophet from God, charges upon her the sins of her prophets; of her priests; of her princes; of her people: And not a man seeking to stop God's anger against them.

Verse 2. {wilt thou judge} Or, plead for. Chap.20.4. and 23.36. are you ready to execute your charge which I commit unto you against Jerusalem, that murders the Prophets, and them that are godly?

{bloody City} Heb. City of bloods, Chap.14.6,9. Nah.3.1. Abak.2.12.

{yea, thou shalt shew her} Or, wilt thou show her. Heb. make her know.

Verse 3. {That her time may come} The time of her destruction.

{against her self} To her own undoing.

Verse 4. {Thou hast shed} 2 King.21.16. and 24.4. Jer.26.21,22,23.

{reproach} As was threatened in the Law, Deut.28.37.

Verse 5. {infamous, and much vexed} Heb. polluted of name, much in vexation: whose very name all men hate; that shall be famous for the greatest desolation that ever befell any city.

Verse 6. {power} Or, arm; lending also the arm of their authority unto others, for the shedding of blood.

Verse 7. {In thee} Hereby he means, that there was no kind of wickedness which was not committed in Jerusalem, and therefore the plagues of God should speedily come upon her.

Verse 9. {men that carry tales} Heb. men of slanders, Exod.23.1. Lev.18.16.

{they eat upon the mountains}, Chap.18.6.

Verse 10. {discovered} Lev.18.8. and 20.11.

{set apart} Lev.18.19. and 20.18. and 15.25.

Verse 11. {Committed abomination with his neighbour's wife} Lev.18.20. Jer.5.8.

{another hath} Or, every one hath.

{lewdly} Or, by lewdness.

{humbled his sister} Lev.18.9. and 20.17.

Verse 12. {Have they taken gifts} Against God's laws. Exod.23.8. Deut.16.19. and 27.25.

{Thou hast greedily gained} Against God's laws, Exod.22.25. Lev.25.36. Deut.23.19.

Verse 13. {I have smitten mine hand} Chap.21.14,17. in token of my wrath and vengeance. A sign, either of great joy; or of extreme sorrow and anger: as in this place.

Verse 14. {Can thine heart endure} Will you have courage and strength enough to withstand my judgments? or be able to defend yourself? your heart, how hard soever, cannot bear it out.

Verse 15. {I will scatter thee} Deut.4.27. and 28.25,64.

{and will consume} Your filth of sin, and filthy sinners out of you; cause you to perish, that you may no more provoke me by your enormities, Chap.23.27,48. Or, I will take away the occasion of your wickedness.

Verse 16. {And, &c.} You shall be no more the inheritance of the Lord, but forsaken; or, Heb. and you shall be profaned, and defiled; that is to say, filled with blood, desolated, not regarded as a holy city; but like a wicked place, which God has cast off, and abandoned.

Verse 18. {become dross} Isa.1.22. Jer.6.29,30. it is quite degenerate, like to good silver turned to dross.

{dross} Heb. drosses.

Verse 19. {midst of Jerusalem} As in a furnace, Chap.24.10.

Verse 24. {Say unto her} Namely, to the Jewish nation, or to Jerusalem.

{not cleansed} The fire of my judgments has not cleansed you from your filthiness, and there is nothing sound, nor good in you; therefore I will lay a most extreme burden upon you, and use no clemency at all towards you, Chap.24.6. See Jer.4.11. & 6.28,29,30. and 24.8.

{nor rained upon in the day of indignation} Not eased or helped with any shower of rain, to quench and allay the flame and fire of my indignation.

Verse 25. {There is a conspiracy} All this may have relation to the persecutions, which the false prophets by plots and conspiracies, used against good men. See Jer.20.2. and 26.8,20. and 29.25,26. Lam.4.13.

{They have devoured souls} Chap.13.18. Mat.23.14.

Verse 26. {Have violated my Law} Heb. offered violence to: have openly and impudently gone and done against it, Zeph.3. verse 4.

{They have put no difference} See Chap.44.23. Jer.50.19.

{have hid their eyes} They have winked at the violation of my Sabbaths; or they themselves have framed pretenses whereby they might falsely violate it.

{profaned} Continued, and dishonored without any reverence to my sacred majesty.

Verse 27. {Her Princes} Mic.3.11. Zeph.3.3.

Verse 28. {And her Prophets} Chap.13.4, &c. They which should have reproved them, flattered them in their vices, and covered their doings with lies.

Verse 29. {Oppression} Or, deceit.

{wrongfully} Heb. without right.

Verse 30. {And I sought for a man} Jer.5.1. Esay 59.16. and 63.5.

{that should make up the hedge} Chap.13.5. which should show himself zealous in my cause, by resisting vice; and also pray unto me to withhold my plagues, Psal.106.23.

Verse 31. {Their own way} Their evil deeds have I punished; as Chap.16.43.

CHAPTER 23

Verse 1. {The word of the LORD} This chapter under the names of Aholah, and Aholibah, two sisters, sets down the spiritual whoredoms of Samaria, and Jerusalem. How Aholah played the harlot with the Assyrian, and formerly with the Egyptian; and was therefore delivered into the hands of the Assyrian, to execute judgments upon her. How Aholibah, notwithstanding played the whore more than her sister, and doted upon the Assyrian, and the Chaldean, and not forgetting the Egyptian; and therefore is she also delivered up into the hands of her lovers, the Chaldean and others with them, for sorer judgments. And afterwards it joins them both together, in sins, and in punishments.

Verse 2. {Two women} Meaning Israel and Judah, divided into two kingdoms; both came out of one family. See Jer.3.7,8,10. Ezek.16.44,45.

Verse 3. {And they committed whoredoms} Levit.17.7. Josh.24.14. Ezek.20.8. spiritually, by idolatry.

{There were their breasts pressed} A figurative description of the people's first going astray after idols.

Verse 4. {Aholah the elder} These seem names framed and fitted to the present purpose in hand. Aholah signifies a mansion, or dwelling in herself, meaning Samaria, which was the head city of the ten tribes, Isa.7.9. who having forsaken the Temple of God, had established a worship of God according to their own minds, 1 King.12.16,18,31. and Aholibah signifies my mansion in her, whereby is meant Jerusalem, where God's Temple was, in which the pure worship of God remained, 2 Chron.13.10,11.

{and they were mine} Chap.16.8,20.

Verse 5. {when she was mine} Heb. under me: which may be understood thus, being my wife, subject to me. Some render it, in my stead, or, instead of me.

{her lovers} An ordinary title for profane nations, with which God's people joined in idolatry and impiety.

{on the Assyrians her neighbours} 2 King.15.19. after the Assyrians had conquered Syria, which bordered upon the ten tribes.

Verse 6. {Clothed with blue} A magnificent, gentle, rich, and powerful nation.

Verse 7. {Committed her whoredoms with them} Heb. bestowed her whoredoms upon them.

{the chosen men of Assyria} Heb. the choice of the children of Ashur.

Verse 8. {From Egypt} Vers.3. He seems to have relation to the golden calves set up by Jeroboam, in imitation of the calf Apis, dedicated to the Egyptians' chiefest idol Serapis. See Exod.32.4. This may also be understood of the unlawful covenants made with Egypt, 2 King.17.4.

{they lay with her} The Holy Ghost uses these terms, which seem strange to chaste ears, to cause this wicked vice of idolatry so to be abhorred, that scarce any should abide to hear the name thereof mentioned, Psal.16.4.

Verse 9. {I have delivered her} 2 King.17.3,4,5, &c.

{into the hand of the Assyrians} 2 King.17.23.

{upon whom she doted} And fell from them in Hoshea his time, 2 King.17.4.

Verse 10. {These discovered her nakedness} Chap.16.37. that is, they have shamefully punished her: a term taken from the disgraces which are done to poor women taken in the wars, Isa.20.4. and 47.3.

{and slew her} Namely, the body of the nation, taking away their kingdom: whereof see 2 King.17.4,5,6. and 18.11.

{famous} Heb. a name: that is a noted and memorable example of God's judgments.

Verse 11. {Her sister Aholibah} Jer.3.8. she was more corrupt in her inordinate love.

{than she} Heb. she corrupted her inordinate love more than she, Chap.16.47. Jer.3.8,11.

{more than her sister in her whoredoms} Heb. more than the whoredoms of her sister.

Verse 12. {upon the Assyrians} Chap.16.28. 2 King.16.7.

{her neighbours} Ver.3,5,6.

Verse 14. {Increased} Not satisfied and content with the Assyrians.

{men portrayed upon the wall} A description of unbridled lust; like a woman that should fall in love with strangers that are absent, only by seeing their pictures, and should send to seek after them into far countries.

Verse 16. {And as soon as she saw them with her eyes} Heb. at the sight of her eyes.

{sent messengers} Likely in Hezekiah's time. And partly thereupon that judgment seems threatened, 2 King.20.17,18. Esay 39.6,7. and afterwards in the times of Manasseh, and the succeeding kings.

Verse 17. {Babylonians} Heb. Children of Babel.

{her mind was alienated from them} Heb. loosed, or, disjoined. So Jer.6.8. and often here in this chapter. The meaning is the Jews had broken the league which they had made with the Chaldeans, to join with the Egyptians, their enemies and emulators, 2 King.24.20.

Verse 20. {Their paramours} Heb. concubines. By the Egyptians concubines, or paramours are to be understood the neighboring nations, adhering to them, and imitating their idolatry. And so likewise did Aholibah.

{whose flesh is as the flesh of asses} Chap.16.26. These are terms taken from the shameless lusts of unchaste women, and do show the strength and riches of Egypt, which moved the Jews to make a league with them.

Verse 21. {Thou calledst to remembrance} Repeating your first lewdness, ver.3. which yet was then more excusable, than now it is: because when you were in your spiritual childhood, you had but small knowledge and experience of my pure worship; which you cannot now pretend, being fully instructed in it: as a young maid, if she were seduced, might partly be excused for her simplicity, which a married woman which is of full age cannot plead.

Verse 22. {Behold, I will raise} Chap.16.37.

Verse 23. {Pekod, and Shoa} Names of some people of Asia, which were subjects to Nebuchadnezzar, of which his army was also composed, Jer.50.21.

Verse 24. {With chariots, wagons, and wheels} Such were the ancient manner of carriages and weapons in war.

{judge thee according to their judgments} They shall indeed by the secret guidance of my Spirit, execute my judgments; but I will leave the manner of the execution of them to their discretions. And men usually do it with less mercy, and pity, than God does, 2 Sam.24.14. Zach.1.15.

Verse 25. {They shall take away thy nose} A kind of speech taken from the ignominious punishments used in some countries against adulterous women; so to deform the beauties they so abused: or, from the cruelties of enemies enraged against prisoners, before they kill them.

Verse 26. {They shall strip thee} Chap.16.39.

{fair jewels} Heb. instruments of thy decking.

Verse 27. {Thus will I make thy lewdness to cease} Ver.48. Ch.22.15.

{from the land of Egypt} I will hinder you from going any more into Egypt to commit fornication. Or, I will cause your fornication which you have brought out of the land of Egypt to cease.

Verse 28. {Whom thou hatest} Ver.17.22. Chap.16.37.

Verse 29. {All thy labour} All your treasures and riches which you have gotten by labor.

{shall be discovered} Even as a malefactor's misdeeds are discovered, when he is once sentenced to death. Or, all the world shall see your shameful forsaking of God to serve idols.

Verse 31. {I will give her cup into thine hand} I will execute the same judgments and vengeance against you. See Psal.75.8. Jer.25.15. Mat.20.23.

Verse 32. {Suck it out} Psal.75.8. Isa.51.17.

{break the shards thereof} You shall grow mad therewith like a drunken man, who after he is overcome with wine will break the cups and pots, and will tear his flesh with his nails, and with his teeth, Jer.25.16.

Verse 35. {And cast me behind thy back} 1 King.14.9. Neh.9.26.

Verse 36. {Judge Aholah} Chap.20.4. and 22.2. or, plead for.

Verse 37. {And blood is in} Chap.16.38,20.

Verse 38. {They have defiled my sanctuary in the same day} Having done so wickedly, yet they come into my sanctuary the same day, making a show of serving me at the same time, ver.39. which is most odious to me, Chap.20.29. Esay 66.3.

Verse 39. {Lo, thus have they done in the midst of my house} Have committed these abominations in my Temple, Chap.8.3,6. 2 King.21.4, &c.

Verse 40. {That ye have sent for men} A figurative description of the profane entertainment given to the Chaldeans, Egyptians, and others sent for by the Jews, to treat of unlawful covenants, taken from a whore's preparation, when she entertains her expected ruffian.

{to come} Heb. coming.

{wash thyself} He directs his speech to either of them two; namely, Aholah, or Aholibah.

Verse 41. {Stately bed} Heb. honorable. According to the manner of many ancient nations, and also of the Jews, who at their most solemn feasts, used to sit or lie upon beds, Esth.1.6. and 7.8. Joh.13.25.

{whereupon thou hast set} Prov.7.17.

{mine incense and mine oil} Which you had received of me, together with other blessings, and with which they did rub and anoint themselves at banquets and public feasts: as if he would say, she had employed God's gifts in gaining the favor and friendship of profane nations, Isa.57.9.

Verse 42. {with her} Heb. in her: Namely, Jerusalem and Samaria, upon these occasions have been full of strangers, walking, and taking their pleasures, like fornicators in a brothel house.

{with the men} Heb. to the men; that is, besides those great and noble nations, the Jews have also desired the friendship and relief of the Arabians, Ethiopians, and other base nations, who thinking themselves much honored by such a request, have carried them presents, which the nobler nations have not done, but have received presents of the Jews, Chap.16.33,34.

{of the common sort} Heb. of the multitude of men.

{Sabeans} Or, drunkards.

Verse 43. {Then said I} Admonishing her.

{unto her that was} To either of those nations, which were grown old in their idolatry.

{they now commit} Words of disdain; as much as to say, Now they will satisfy their unbridled lust, having all their fornicators at their command; sometime with the one, and sometime with the other; yet their lovers will not be true and trusty to them, but ready to forsake them, and fall to others, as the times, and their best advantage shall require.

{whoredoms with her} Heb. her whoredoms.

Verse 45. {Righteous men} Namely, the Assyrians and Chaldeans executioners of God's justice, who shall have a just cause, according to men's opinions, to revenge themselves of the Jews and Israelites' perjuries and rebellions. Or, your lewdness is such, that all just men shall judge you worthy of all that shall befall you.

{judge them after} Chap.16.38.

Verse 46. {I will bring up} Chap.16.40. the Chaldeans.

{to be removed and spoiled} Heb. for a removing and spoil.

Verse 47. {stone them} Deut.22.24.

Verse 48. {Thus will I cause} Vers.27. Chap.22.15.

{all women may be taught} Meaning all other cities and countries; especially those where God has planted his Church.

Verse 49. {Your lewdness upon you} Namely, the just punishment for it.

CHAPTER 24

Verse 1. {Again} This chapter contains the last denunciation of judgment against the Jews, before the final ruin and destruction of that kingdom: uttered in Babylon, the very day that Nebuchadnezzar began his last siege against Jerusalem; declaring then, and there, the very day of the siege. And prophesying the utter destruction of the city, under the parable of a boiling pot, whose scum is in it. And under the sign of the Prophet's not mourning for the death of his wife, showing the woeful calamity of the Jews, to be indeed, either beyond all sorrow; or to be such, and so sudden, as they should not dare, or else not have time to bemoan it; shutting up this prophecy (and so confirming it) till the time that the news should be brought to Ezekiel of the fulfilling of it.

{in the ninth year} Of the second captivity, viz. since Jeconiah, Mordecai, Esth.2.5,6. and Ezekiel, Chap.40.1. were carried captives, and Zedekiah made king: the tenth month, and the tenth day of the month, Ezekiel is told in Mesopotamia, that Nebuchadnezzar, that very day, in Judea laid siege to Jerusalem, 2 King.25.1. Jer.39.1. and 52.4.

{in the tenth month} Called Tebeth, which contains part of December, and part of January.

Verse 2. {write thee} That so it may be certainly remembered and known.

{this same day} Jer.52.4.

Verse 3. {Set on a pot} That is, set a pot on the fire. See such a similitude, Jer.1.13. Ezek.11.3,7. The pot is Jerusalem; the flesh and fat pieces, are the chief, the richest, and the noblest that are in her; the fire are God's judgments, by which he would have humbled, and mollified his people's hearts, to bring them to repentance; but that having taken no effect, by reason of their obstinate rebellion, he would convert those judgments, into a total consumption.

Verse 4. {every good piece} The great ones.

Verse 5. {burn} Or, heap.

{bones under it} Meaning, it seems, the bones of the innocents whom they had slain; who were the cause of kindling God's wrath against them.

{seethe the bones of it therein} It seems that the bones were put into the bottom of the pot, vers.4,10. and not, as others have understood it, without the pot to kindle the fire. By the bones, may be meant the great ones and governors, which bear up the body of the state: Or rather, the mean and vulgar sort of lesser esteem; as opposed to the former.

Verse 6. {wherefore} To make the accomplishment answerable to the figure.

{woe to the bloody City} Chap.22.2. Nah.3.1. 2 King.21.16.

{to the pot whose scum} Namely, to Jerusalem, that has not been cleansed from her open and notorious sins, by my punishments, Chap.22.44. See Jer.4.11. and 6.29.

{let no lot} Let all the people, without any difference be burnt in it, or driven out of it, and carried away; let none be pardoned: though in wars, oftentimes, they cast lots to slay some, and to save some.

Verse 7. {her blood is in} She is full of misdeeds, especially of murders and oppressions.

{she set it upon} This city showed her cruelty to all the world, and was not ashamed thereof, neither hid it; contrary to what God had commanded, namely, that the very blood of beasts should be covered over with dust, Levit.17.13. Deut.12.16,24. and 15.23.

Verse 8. {set her blood upon the top of a rock} I will punish her openly; and the signs and monuments thereof shall remain forever.

Verse 9. {woe to the bloody city} Vers.6.

{I will even make the pile} That is what I have commanded you to do for a sign, that I will do in act, making ready the Chaldeans' great fire, Jer.1.13.

Verse 10. {kindle the fire} God would do it, that so the city should be utterly destroyed; and that he would give the enemies an appetite thereunto.

Verse 11. {set it empty} To signify, that Jerusalem, after the inhabitants were gone out of it, should be burnt by the Chaldeans, as it were, to cleanse it perfectly from all its excrements, Chap.16.36,37.

Verse 12. {she hath wearied} Instead of the only means of deliverance, which was repentance and conversion, she has with great care and toil, sought out other worldly and unprofitable means, that will prove false and unfaithful to her, and in the end deceive her.

Verse 13. {lewdness} Your wicked obstinacy, has been the only cause that you have not been cleansed.

{I have purged thee} I labored, by sending my Prophets to call you to repentance; but you would not, 2 Chron.36.15. Jer.18.11,12. and Chap.25.3, &c. and 35.15.

{till I have caused} Chap.16.42.

Verse 14. {I will not go back} Esay 47.3,11,12,13. Nothing shall hinder or alter me.

{shall they judge thee} That is, the Babylonians. See Chap.23.45. and 16.38.

Verse 16. {the desire of thine eyes} Namely, your dear wife; as ver.18. Another type of their doleful and desperate condition.

{with a stroke} By a sudden death, proceeding from some supernatural and divine cause, for whom he is forbid to mourn; signifying that their sorrow for the losses of their dearest things, in their miserable calamities, should be greater, than open mourning might express. See vers.22. Jer.22.10.

{run} Heb. go.

Verse 17. {Forbear to cry} Heb. be silent.

{bind the tire of thine head upon thee} Use your ordinary attire, and show no sign at all of mourning; such as those were of going bareheaded, Lev.10.6. and 21.10. and barefooted, 2 Sam.15.30. Isa.47.2. Of covering the lips, Lev.13.45. Mic.3.7. and eating of food brought in, and given by neighbors and friends, Jerem.16.5,7.

{lips} Heb. upper lip. And so ver.22.

Verse 18. {morning} Morning the morning following.

Verse 21. {I will profane my sanctuary} The exposition of the type. Profane, by sending the Chaldeans to destroy it; as Chap.7.22.

{the excellency of your strength} Namely, the Temple, the Ark, and other signs of my presence, wherein consisted the glory, and the strength of your subsistence and defense.

{the desire of your eyes} Namely, your wives, vers.16.

{that which your soul pitieth} Heb. the pity of your soul. That which you are most jealous and tender of.

{your daughters whom you have left} In Judea: for the Prophet spoke to those which had been carried away prisoners with Jehoiachin.

Verse 22. {You shall do as I have done} You shall be forced to digest all these sorrows, not daring so much, as to seem to be grieved thereat, for fear of angering your enemies: or because, that in so great a desolation, every one shall think upon himself, without taking any care for others: Or, because that there will an express curse of God be perceived in it: Or, for that there will be more cause of weeping for these that are alive, and languish in sorrow, than for the dead, See Job 27.15. Psal.78.64. Jer.16.5. Amos 6.10. and Jer.22.10.

{ye shall not cover} Vers.17. Jer.16.6,7.

Verse 23. {but you shall pine away for your iniquities} Chap.33.10. Lev.26.39. In a desperate and stupid senselessness you shall stand astonished and waste away, Amos 6.10.

{and mourn one towards another} Bemoan yourselves one to another, for your miseries, and wonder at them; rather than knowing the plague of your sins in your heart, 1 King.8.29. mourn to God in true repentance.

Verse 24. {a sign} Chap.12.6. and 43. Esay 8.18.

Verse 25. {In the day when I take} In the time when I shall have fulfilled these prophecies, by the taking and ruin of Jerusalem, I will cause tidings thereof to be brought unto you, and then shall you put the people in mind of these things, for their instruction and conviction.

{that whereupon they set their minds} Heb. the lifting up of their soul; that is, that which they desire most; all those things which are most dear unto them.

Verse 26. {He that escapeth in that day} Of my visitation, and their destruction. See the accomplishment of this, Chap.33.21,22. The distance of time betwixt the taking of Jerusalem, and that tidings brought to Ezekiel, was one year, five months, and twenty six days. No doubt, but the Prophet heard of it long before that time. But at that time he received the most full and perfect relation, of all that Nebuzaradan also had done, since the taking of the city. And that was the time that it pleased the Lord to open his Prophet's mouth again.

Verse 27. {In that day shall thy mouth be opened} See Chap.3.26,27. and 33.22. not that he was miraculously struck dumb in the meantime; for we may not multiply miracles, without a just and sufficient warrant. But he became as dumb, for holding his peace; as if God had said, You have spoken enough already to this people for to warn them sufficiently; forbear that argument any more: let them alone, until that by the bringing to pass of these things you have already told them, you may thereupon take occasion to convince and waken them again. And therefore in the meantime, he prophesies only against the foreign nations, from this place to Chap.33. that is, from the time of beginning the siege, in the ninth year, tenth month, tenth day, till this news here spoken of was brought to the Prophet, in the twelfth year, tenth month, fifth day. And so in that meantime, he prophesies against Egypt, on the tenth year, tenth month, twelfth day, Chap.29.1. And again on the eleventh year, first month, seventh day, Chap.30.20. And again on the eleventh year, third month, first day, Chap.31.1.

CHAPTER 25

Verse 1. {The word of the LORD} In this chapter, the Prophet denounces God's vengeance against the Ammonites, against the Moabites; against the Edomites: against the Philistines, for their insolency and insulting over the Jews in their calamity.

Verse 2. {Set thy face} Chap.20.46. and 6.2.

{against the Ammonites} Chap.21.28. Jer.49.1. Amos 1.13. Zeph.2.8.

Verse 3. {Thou saidst, Aha} ver.6. because you have injuriously scoffed and joyed at the miseries of my people, Chap.21.28. Zeph.2.8.

Verse 4. {to the men of the East} Heb. children, the Babylonians, ver.10. Jer.15.21.

{palaces in thee} Namely, their holds, fitted for war, and for defense of the country.

Verse 5. {Rabbah} Which was the chief city of the Ammonites, and full of conduits, 2 Sam.11.1. and 12.26,27.

Verse 6. {because, &c.} Their sin and punishment both again insisted upon, and foretold.

{clapped thine hands} Heb. hand. This here is a sign of joy, derision, and insulting.

{feet} Heb. foot.

{heart} Heb. soul.

Verse 8. {because that Moab} Jer.48.1, &c. Amos 2.1,2,3. See Esay 16.6, &c.

{Seir} This was Edom's, the Idumeans' country, Gen.36.8. Deut.2.1,4. bordering upon the Moabites: whereby these nations did oftentimes join against the Jews; and joined here in their derision.

{house of Judah} Though she boast of having alone the true God, yet he has not protected her, no more than the gods of other nations have protected them against the Babylonians: words of contempt and blasphemy against God himself, as 2 King.18.33,34,35.

Verse 9. {I will open the side of Moab} Heb. shoulder of Moab. I will cause the Chaldeans to break through that part of the country, where the strong and frontier cities are, which are here undernamed: for a difference between that, and the other part of the land, which lay open, and was not fortified, Jer.48.

{from his Cities} Har, and Haroher, seated upon the river Arnon, the border of Moab. See Num.21.28. Deut.2.9,36. Josh.12.2.

{Bethjeshimoth} Josh.13.20. and 12.3.

{Baal-meon} Numb.32.38.

{Kiriathaim} Numb.32.37. See Jer.48.1. and ver.23.

Verse 10. {with the Ammonites} Or, against the children of Ammon. As I have already adjudged the Ammonites, and by my sentence have given them up to the Babylonians, vers.4. So I do the Moabites.

{and will give them} Have given them by my prophetical sentence and doom already.

Verse 12. {Because that Edom} Jer.49.7,8. Ezek. [illegible reference]. Amos 1.11. Obad.1.1. Out of their ancient hatred, derived from Genes.27.43.

{by taking vengeance} Heb. by revenging revengement. See the like, ver.15. for the title of birthright, which Jacob did get away from Esau the father of the Edomites: Or of David's conquering Edom, 1 Chron.18.13. See Ezek.35.5. Amos 1.11.

{and hath greatly} Psal.137.7.

Verse 13. {Teman} Jer.49.7,8. the place, or country denominated from Teman, the grandchild of Esau, Gen.36.15.

{They of Dedan shall fall by the sword} Or, they shall fall by the sword unto Dedan, Jer.49.8. of the posterity of Abraham by Keturah, Gen.25.3.

Verse 14. {by the hand of my people Israel} We read nothing of this execution done by the Jews upon the Edomites, but only, 1 Mac.5.3. and 2 Mac.10.16,17. Some do understand this of that same hand which overthrew God's people Israel, the hand of the Babylonians. Some spiritually, of the Church's victory over her deadly enemies, as the Edomites were to the Jews; as Isa.11.14. Jer.49.2.

{They shall know} Namely, my people: or Edom: shall know by experience.

Verse 15. {Because the Philistines} See Jer.25.20. and 47.1,4,5.

{have dealt by revenge} See 2 Chron.28.18. Amos 1.6.

{for the old hatred} Or, with perpetual hatred.

Verse 16. {Cherethims} Which were a part of the Philistines, of whom mention is in the verse before. Confer with this 1 Sam.30.14,16. Zeph.2.5. Of the Cherethims David had also a guard, 2 Sam.8.18. which most likely were out of some colonies of the Israelites, that then were placed in their room.

{Sea Coast} Or, Haven of the Sea; upon which was the Philistines' land, and had many haven towns. Hezekiah had formerly spoiled them, 2 King.18.8. And after that Psammeticus, father of Pharaoh-Necho king of Egypt, as Herodotus relates in his Euterpe. But this last was the most grievous, by the Chaldeans. See Esay 14.29, &c. Jer.25.20. and Chap.47.

Verse 17. {Vengeance} Heb. Vengeances.

CHAPTER 26

Verse 1. {And it came to pass} In this chapter the Prophet denounces God's fearful judgments against Tyrus, for insulting against Jerusalem: and to be executed by Nebuchadnezzar king of Babylon; the destruction and desolation he makes: The isles tremble at it; for so woeful and irrevocable a downfall.

{The eleventh year} Of the captivity of Jeconiah, and the reign of Zedekiah.

{month} Some say it was the first, Ezek.40.1. But it rather seems to be the fifth; that is to say, the first after the taking of Jerusalem: which was the cause of the Tyrians insulting, which is here mentioned. See Jerem.52.6.

Verse 2. {because that Tyrus hath said against Jerusalem, Aha,} The sin of Tyrus, Amos 1.9. Zach.9.2,3. Thus Chap.25.3.

{the gates of the people} That is, the famous city Jerusalem, whereunto all people resorted, both for religion's sake, and for traffic. A manner of speech taken from that, that near the chief gates of the city, there were commonly great places for market meetings, and law pleas, &c.

{she is turned unto me} That is to say, I being the second city in Palestine for commodiousness and repute, shall obtain all those privileges which Jerusalem now has, for traffic, concourse of people, and for wealth.

{be replenished} My riches and fame shall increase. Thus they promise mountains of gold to themselves; and thus the wicked rejoice at their fall by whom they have any profit or advantage.

Verse 3. {I am against thee} God's judgment upon her for her sins. See Esay 23. Jer.25.22. and Chap.47.4. Amos 1.9. Zach.9.4.

{Many Nations} Or, great Nations; Namely, the Chaldeans' army, composed of divers mighty nations, ver.7.

Verse 4. {scrape her dust from her} That is, I will destroy it utterly. This did not befall Tyrus the first time the Chaldeans took it, Isa.23.15. But the ruin of it began then; and then from time to time it came to that degree at last as the Prophet speaks of, in Alexander the Great in his time.

{the top of rock} Ver.14. Chap.24.7,8.

Verse 5. {The spreading of nets} As who should say a waste and desolate place; as those shores are on which fishers do use to spread their nets.

{the midst of the Sea} Because that Tyrus was an island encompassed with the sea.

Verse 6. {her daughters} The towns that belonged unto her, as a mother city; or rather, her people, without sparing of either sex.

Verse 7. {Nebuchadnezzar} Shows now by whom this judgment shall be executed, Chap.28.7. and 30.11. and 32.12. This name Nebuchadnezzar, is no less than seven divers ways written in Scripture. There were divers of this name; insomuch, as some think this to be a common name to the kings of Babylon; as Pharaoh was to the kings of Egypt; Abimelech to the kings of the Philistines; Sylvius to the Latin kings: Caesar and Augustus to the Roman emperors; Arsacides to the Persians: and Cecropides to the Athenians. But this Nebuchadnezzar appears by the sacred history to be the same that had taken Jehojakim, Jehojacin, and Zedekiah, destroyed Jerusalem, burnt the Temple; and in after times, through God's just judgment, became mad for seven years, as a mad beast. We may not then take this Nebuchadnezzar to be him that is mentioned in the apocryphal story of Judith; and much less to be either Cyrus, or Alexander the Great; as some have weakly imagined.

{a King of kings} Namely, him that is possessor of this mighty monarchy, which calls itself the universal. See Jer.27.6,7. Dan.2.37. See the phrase, King of kings, Ezra 7.12. and such like is the phrase, God of gods, Deut.10.17.

{from the North} From Chaldea, which was partly northward from Tyre and Palestine.

Verse 8. {cast a mount} Or, pour out the engine of shot.

{and lift up a buckler against thee} That is, coming to the assault.

Verse 10. {Chariots} Chap.23.24.

{as men enter into a City} Heb. according to the enterings of a City broken up.

Verse 11. {strong garrisons} Or, pillars of strength: for Tyrus was built and fortified by much art, and labor of men, against the sea, and against all enemies.

Verse 12. {Thy pleasant houses} Heb. houses of thy desire.

{in the midst of the water} The sea round about you.

Verse 13. {And I will cause the noise} And so this expression used Esay 24.8. Jer.7.34. and 16.9. and 25.10. Hos.2.11.

{thy songs to cease} The Tyrians having at all times been much given to music, Chap.28.13. Esay 23.16.

Verse 14. {Thou shalt be a place to spread nets upon} I will make you so bare, that you shall have nothing to cover you, verse 4,5.

{shalt be built no more} At least, it shall be no building, in comparison of that in its former glory.

Verse 15. {Shall not the Isles} The horror and consternation of the isles and neighboring nations, being astonished at her fall, Chap.32.10.

Verse 16. {clothe themselves with trembling} At the hearing of her fall, and for fear of the Chaldeans.

Verse 17. {A Lamentation for thee} Rev.18.9.

{of Seafaring men} Heb. of the Seas. Meaning merchants, which by their traffic did enrich her wonderfully, and increase her power.

{her inhabitants} Those that were born and brought up there. See Esay 23.8.

{on all that haunt it} Haunt the sea; neighbors and strangers.

Verse 18. {at thy departure} Into exile, likely, and captivity.

Verse 19. {the deep upon thee} As ver.3.

Verse 20. {thee down, with them that descend} When I shall cause you utterly to perish as many nations and cities have done before, especially in the general deluge, to which he may seem to have some relation; having before likened the invasion of Tyrus to an overflowing.

{with} Or, to.

{of old time} Which were dead long ago.

{I will set glory} I will gloriously reestablish my people; and cause them to live and flourish again, for to be the honor of the world. See Chap.20.6. and 28.25,26.

{Land of the living} Psal.27.13. Esay 38.11. The meaning here is, in Judea, when it shall be restored. See Chap.28.25,26. Or else thus, By your destruction I will glorify myself among the living.

Verse 21. {I will make thee a terror} Heb. terrors, Chap.27.36. and 28.19. You shall be brought into such an extreme desolation, full of horror in yourself, and a subject of terror to others. Others render it, I will bring thee to nothing and to perdition.

{shalt be no more} Verse 14.

CHAPTER 27

Verse 1. {The word of the LORD} In this chapter the Prophet sets down a lamentation for Tyrus; by setting forth her former glory, in her building, shipping, army, power, merchandisings, praise; and then opposing to it her present ruin; concluding with the extreme wailing and astonishment of the neighboring isles, nations, and kingdoms, at her fall.

Verse 3. {The entry of the Sea} Built there first by the Sidonians, as Justin relates, in a very commodious place to resort unto by sea, from divers places, and to carry merchandise from thence into the continent or firm land.

{of perfect beauty} Heb. perfect of beauty.

Verse 4. {Thy borders} You are encompassed round with the sea.

{midst} Heb. heart.

Verse 5. {made} Heb. built.

{of Senir} This mountain was Hermon, called by the Sidonians, Syrion; but the Amorites called it Senir, Deut.3.9. by Moses called, Sion, Deut.4.48.

Verse 6. {the Company of the Ashurites} Heb. the daughter.

{Thy benches of Ivory} Or, They have made thy benches of Ivory well trodden. Ivory wherewith they covered the walls and floors of chambers, and the decks of ships. Which shows their profuse riot, and excess of delicacy.

{of Chittim} Cilicia, rather than Italy. See Gen.10.4. Num.24.24. Esay 23.1. Jerem.2.10. 1 Macc.1.1. Cilicia joins to Syria. In Tharsus, the chief city thereof was Paul born, Act.21.39. and 22.3.

Verse 7. {blue and purple} Or, purple and scarlet.

{of Elishah} It is thought, that thereby are meant the Eolians, a people of Greece. Elishah is Javan's son, Japhet's grandchild, Gen.10.4.

{which covered thee} Namely, the poops of your ships; Or, which was your raiment.

Verse 8. {Arvad} It is thought to be the island, called Arado, and Ararado, near to Sidon, Gen.10.18.

{that were in thee} Other nations were your mariners; but your own Tyrians were your pilots, and chief in your navy.

Verse 9. {of Gebal} A prince in Phoenicia, and nigh to Sidon.

{Calkers} Or, stoppers of chinks. Heb. strengtheners, Meaning, the chief of this nation, which were cunning shipwrights, were employed in mending and making of shipping.

Verse 10. {of Lud} See Genes.10.13. inhabitants of part of Egypt.

{Phut} In Libya, Gen.10.6.

{they hanged the shield} According to the custom of garrison soldiers.

{they set forth thy comeliness} These soldiers being there continually, did much increase your splendor and majesty.

Verse 11. {The men of Arvad with thine Army} Those of Arvad which lived by the seacoast, ver.8. and your own soldiers, kept a continual watch about the city.

{And the Gammadims were in thy towers} Dwelling in a province of Phoenicia.

Verse 12. {Tarshish} Namely, the people that lived along the coast of the Mediterranean Sea, and especially the city of Tharsus, a Tyrian colony. Others will have it to be Carthage. Some

{they traded in thy fairs} That is, these things they gave for your commodities.

Verse 13. {Javan} That is, Greece, Javan was Japhet's son, Gen.10.2. of whom came the Greeks. See Dan.8.21. Joel 3.6.

{Tubal} The posterity of Tubal Japhet's son, Gen.10.2. inhabiting likely in a part of Cappadocia.

{Meshech} Tubal and Meshech are usually joined together. So Chap.32.26. and 38.2. and 39.1. being brethren, Gen.10.2.

{persons of men} Heb. soul of man: that is, souls of men, or, persons, by selling slaves. See Apoc.18.13.

{Market} Or, Merchandise.

Verse 14. {Togarmah} Chap.38. posterity of the grandchild of Japhet, Gen.10.3. thought to inhabit the lesser Armenia; some say, the lesser Asia.

{horsemen} Men which were expert in managing and taming of horses.

Verse 15. {Dedan} Ver.20. people of Arabia of Cham's posterity, by Cush, and Rhamah. Or of Abraham by Keturah, Gen.25.3. dwelling in some part of Syria, Gen.10.6,7.

{they brought thee for a present} To have the benefit of being free of your fairs and markets; or else to traffic therewith.

{horns of ivory and ebony} So the great teeth of the elephant, which on either side of his mouth stand out, are called; because by their crookedness they are like horns.

Verse 16. {the wares of thy making} Heb. thy works.

{Agate} Heb. Chrysoprase.

Verse 17. {wheat} By 1 King.5.9. Act.12.20. it appears, that Tyrus was furnished with corn out of the land of Israel.

{Minnith} The name of a town, upon the border of the Ammonites, on the south side of Canaan: whereof mention is Judg.11.33. where the best wheat grew.

{Pannag} Some will have it to be the name of a country; and the name of Phoenicia to be taken thence. Others translate it rosin, or balsam.

{balm} Or, rosin, or turpentine, wherein Gilead abounded, Gen.37.25. Jer.8.22. and 46.11.

Verse 18. {Helbon} A place of Syria, which is thought by some to be that which at this time is called Aleppo.

Verse 19. {Dan} Likely he means those which after the captivity of the ten tribes, came and inhabited the ancient country belonging to Dan, in Laish, a city near to Tyre, Judg.18.28,29.

{Going to and fro} Or, Meuzal: to seek what they may give for your commodities. The Greeks have been always great travelers: and the trade at Tyrus so great, that those countries which had nothing to exchange, went to other countries to get something, to trade with Tyre.

Verse 20. {Dedan} ver.15.

{precious clothes for chariots} Heb. clothes of freedom. It may be, they were such, as wherewith they covered their horses and chariots, to sit upon them.

Verse 21. {Kedar} Which came from Kedar the son of Ishmael Gen.25.13. inhabiting Arabia Petrea, which country abounded with cattle, Isa.60.7. See Psal.120.5.

{they occupied with thee in lambs} Heb. they were the merchants of thy hand. Or, they occupied with thee at hand in lambs, &c. for lambs and such like cattle could not be carried far, as other wares.

Verse 22. {Shebah, &c.} Names of Arabia Felix. See Gen.10.7.

Verse 23. {Haran, &c.} Gen.11.31,32. and 12.4,5. places of Mesopotamia.

{Ashur} Northern Nations.

{Chilmad} It is thought to be Media, or some part thereof.

Verse 24. {All sorts} Or, excellent things.

{blue clothes} Heb. foldings. Namely, silks and wools dyed in this noble color, inclining to a violet.

Verse 25. {The ships of Tarshish did sing of thee in thy market;} That is, they which were carried in the ships, did praise you for your wares. Others, read it according to the Hebrew, The ships of Tarshish were thy chief, and thy caravans: as those places which are haunted with wild beasts upon the land, are traveled through with great companies of travelers, and loaded cattle; so do the ships flock towards you in great numbers together.

{very glorious} Enriched in goods.

Verse 26. {Thy rowers have brought thee into great waters} The ruin of Tyre. You have been like unto a well furnished ship, brought into the main sea of greatness, riches, and power, by your governors, and there left to suffer shipwreck.

{the East-wind} Most tempestuous and dangerous in those countries, Psal.48.7. meaning Nebuchadnezzar with his army, which lay east from Tyre.

{midst} Heb. heart.

Verse 27. {Thy riches and thy fairs} Rev.18.9, &c.

{thy calkers} Heb. those which mend thy breaches: Which some take, for the breaches of walls, and buildings.

{And in all} Or, even with all.

{shall fall into the midst of the seas} Heb. heart. Shall be all infolded in your ruin. A continuation of the same similitude of a broken ship.

Verse 28. {The suburbs shall shake, &c.} Or, waves. Heb. the boats. The Hebrew word seems to signify a cockboat, which they throw out of the ship, it signifies also suburbs, which are as it were expelled the city. The meaning is, that the cities and colonies subject to Tyre, should be surprised with terror, at the fall and ruin of their chief city: and all other lesser states should be likewise so terrified.

Verse 30. {Against thee}, or for, or over, ver.31. Rev.18.11,15–16.

{dust upon their heads} Which is a sign of great sorrow and mourning, Jer.6.26.

Verse 33. {when thy wares went forth out of the seas} You were the magazine, and staple of victual and merchandise, which you did transport by sea, and distribute them to divers nations.

Verse 34. {Thou shalt be broken by the sea} That is, by the overflowing of wars, ver.26. See Chap.26.19. Isa.8.7,8. and 28.2. and 59.19. Psal.124.

Verse 36. {Hiss at thee} In token of wonder. See 1 King.9.8.

{a terror} Heb. terrors: a subject of terror to all men, by reason of your terrible fall. Or, You that have been a terror, are brought to nothing, Chap.26.21.

{never shalt be any more} Heb. shalt not be for ever. See the annotations on Chap.26.4,14.

CHAPTER 28

Verse 1. {The word of the LORD} In this chapter the Prophet sets down the blasphemous pride, and presumptuous confidence of the king of Tyrus: God's great judgments against him: and a lamentation which the Prophet is commanded to take up, at his fall. Afterwards he prophesies against Zidon; and concludes with a prophetical promise of the restoration of God's own people.

Verse 2. {I am a God} You are grown vain, and have exalted yourself, through your glory, wisdom, and happiness, as if you were no more a mortal man, but a petty god.

{I sit in the seat of God} I reign in a most strong place, full of glory and delights; which are the properties belonging to heaven, which is God's habitation.

{midst of the seas} Heb. heart, Chap.27.4.

{yet thou art a man, and not God} Isa.31.3.

{though thou set thine heart, as the heart of God} You did think yourself to be endowed with divine, more than human understanding, and wisdom; the Tyrians' wisdom being very famous, Zach.9.2.

Verse 3. {Behold} Zach.9.2.

{wiser} In your own conceit and opinion.

{Daniel} Who for the incomparable gifts of God's Holy Spirit, as well in prophecy, as in counsel and wisdom, Dan.1.17. and 4.9. was by a common proverb set as a pattern of wisdom in Babylon, where Ezekiel then prophesied. See Chap.14.14.

Verse 4. {Riches} Or, power.

Verse 5. {By thy great wisdom} Heb. by thy greatness of thy wisdom.

Verse 7. {Strangers} Those Chap.26.7.

{the terrible} Chap.30.11. and 26.7.

{against the beauty} By strength they will overcome all your counsels, and arts of prevention and defense. Or, they will kill you, not respecting your wisdom, which makes you so majestical and venerable.

Verse 8. {The deaths} Namely, of all kinds of violent death, in the general slaughter of your people. See Isa.14.19.

Verse 9. {Slayeth} Or, woundeth.

Verse 10. {The uncircumcised} Like the rest of the heathen and infidels, which are God's enemies: for circumcision was a sign of the Covenant of saving grace. Others, like to the ancient Canaanites, condemned to a curse, See Chap.32.21.

Verse 12. {A lamentation} As Chap.27.2, &c.

{thou sealest up the sum} Rule the matters in the affairs of merchandise. Or, you make up the account: a term which may seem to be taken from them which tell money.

{full of wisdom} He derides the vain opinion and confidence, that the king of Tyre had in his riches, strength and pleasures.

Verse 13. {In Eden} Like to a tree planted in an earthly paradise, Gen.2.8. See the like said of Ashur, Chap.31. verse 8,9.

{Sardius} Or, Ruby.

{beryl} Or, Chrysolite.

{Emerald} Or, Chrysoprase.

{workmanship} He has relation to that, that the art of music was always held in great esteem amongst the Tyrians, Chap.26.13. Esay 23.16.

{in the day that thou wast created} Even at the first founding of your state, music began to flourish in you, and all pleasures.

Verse 14. {Anointed} Endowed by God with several prerogatives.

{Cherub} Amongst the great ones of the world, which are God's ministers upon earth, you were exalted in glory, even as the heavenly Cherubims are.

{covereth} Being a secure defense to your people, covering them with your wings; which are attributed to this king, because he is called Cherub, whose shape and form is set down in the Scripture with wings, which shadowed the Ark.

{the holy mountain} Having likened him to a Cherub, he compares his seat, being full of magnificence, to Mount Sinai, where God appeared with millions of his angels, having a fiery pavement under his feet, Exod.24.10.

{in the midst of the stones of fire} To wit, among my people Israel, which shined as precious stones: or, clad with a garment of pearl and precious stones, glittering, and sparkling, as fire such as were in the breastplate of Israel's high priest; as appears by comparing with this the verse before. Or rather, as having power among, and over the fiery thunderbolts, and meteors.

Verse 15. {Perfect in thy ways} Which may be also understood of the state and condition, or of the enterprises, ver.12.

{from the day that thou wast created} From the time you were first a settled kingdom; as ver.13. He may haply seem to allude to the fall of wicked angels.

{till iniquity was found in thee} Whilst you have continued in justice and integrity, I have borne you up; but since you and your city have given yourselves to violences, deceits, and other manner of wickednesses, your ruin has been ready at hand.

Verse 16. {I will cast thee} That is, I will subvert thy glorious state.

{the mountain of God} Ver.14. your seat and state, which you did esteem so divine.

{covering Cherub} ver.14.

{from the midst of the stones of fire} See annotations on ver.14.

Verse 17. {Thou hast corrupted thy wisdom} Your glory and greatness have caused you to lose your understanding, and wise carriage, for which your predecessors were admired; and your own splendor has dazzled you.

Verse 18. {Defiled thy sanctuary} Your sacred places in your esteem; and your seats of justice, you have profaned with all manner of impieties, and iniquities.

{a fire from the midst of thee} He seems to intimate, that the occasion of the ruin of Tyre did proceed from itself, by some means, or accident, which the history does not specify.

Verse 19. {Thou shalt be a terror} Heb. terrors, Chap.26.21. and 27.36.

{and never shalt thou be any more} See annotations on Chap.26.4,14.

Verse 21. {Set thy face against Zidon} Isa.23.4,12. Jer.25.22. and 27.3.

Verse 22. {I will be glorified} Exod.14.4. in the manifestation of my justice, and my power, exercised over you.

{be sanctified in her} Lev.10.3. I shall give sufficient cause to be feared and worshiped; yea, blessed and praised.

Verse 24. {A pricking brier} Num.33.55. Josh.23.13.

Verse 25. {when I shall have gathered} This prophecy has in part, and according to the letter, a relation to the return from the captivity of Babylon; but perfectly and in spirit, to the spiritual reestablishing of the Church by the Messiah.

{sanctified in them} He shows for what cause God will assemble his Church, and preserve it still, though he destroy his enemies; to wit, that they should praise him, and give thanks for his great mercies.

Verse 26. {Safely} Or, with confidence.

{despise} Or, spoil.

CHAPTER 29

Verse 1. {In} In this chapter are two grievous prophecies, against Pharaoh and Egypt. One in the time of Jerusalem's siege. Another about 16 years after Jerusalem was taken: with a promise, both of Egypt's restoration, though not in its former splendor and power, at the end of 40 years, after it had been laid waste by Nebuchadnezzar; and also of some good and comfort to God's people at that time.

{the tenth year} To wit, of the captivity of Jeconiah, or of the reign of Zedekiah; that is, one year, and two days, after the siege of Jerusalem was begun.

Verse 2. {Pharaoh} This was Pharaoh Hophra, Jer.44.30.

{against all Egypt} Isa.19. and 20. chapter, Jer.25.19. and 46. chapter.

Verse 3. {Dragon that lieth in the midst} Chap.32.2.8. Psal.74.13,14. Isa.27.1. and 51.9. The Hebrew word signifies any great water creature. Here is meant the whale, or Leviathan, Job 41. or the crocodile, the figure of Pharaoh.

{my river is mine own} Ver.9. I possess a most fruitful kingdom, and so strongly situated by reason of the river Nilus, that it cannot be taken from me by any strength.

{I have made it for myself} I do not depend upon any one: as I have gotten, and increased my kingdom of myself so am I sufficient to maintain it against all men.

Verse 4. {But I will put hooks} See this phrase, Chap.38.4. Esay 37.29.

{I will bring thee up} I will draw you out of the country which is so strong, together with all your subjects, which will follow you, to the end, that you being all slain, your bodies may lie for food for the fowls of the air, and the wild beasts of the field, Psal.74.14.

Verse 5. {into the wilderness} If we may give credit to the history of Herodotus, this is to be understood of the desert of Libya, near Cyrene; where the Cyreneans gave a great overthrow to Pharaoh, soon after he fled from Nebuchadnezzar's host, that left the besieging of Jerusalem, to go against him. Otherwise, if we understand it of the overthrow and conquest, made of him, by Nebuchadnezzar, we must refer it to a later time, according to that prophecy, particularly uttered against him, above sixteen years after this, set down in the latter part of this chapter. vers.17. to the end.

{thou shalt fall} Your army: For he escaped back to Egypt.

{open fields} Heb. face of the field.

{nor gathered} To be buried.

Verse 6. {have been} They have solicited my people to rebel against the Chaldeans, promising them assistance, and have violated their faith; and so have not been only unprofitable, but also very hurtful unto them, Esay 30.1, &c.

{staff of reed} vers.7. 2 King.18.21. Isa.36.6. Jer.37.7,8.

Verse 7. {and madest all their loins to be at a stand} The meaning seems to be this, You have left them to defend themselves with their own strength, and alone to bear the burden of the war, which they had undertaken for your advantage, or at your instigation.

Verse 8. {Therefore} Jer.43.8. and 44.30. and 46.13, &c. This seems to foretell their desolation by Nebuchadnezzar.

Verse 9. {The river is mine} vers.3. Thus God cannot suffer that man should arrogate anything to himself, or put his trust in anything, save in him alone.

{and I have made it} He speaks in the person of this king, or in general, of all the kings of Egypt, his predecessors, who with great charges and labor, had brought Nilus with channels, over all the land of Egypt.

Verse 10. {utterly waste} Heb. wastes of wastes.

{from the tower} From one end of Egypt to the other. See Chap.30.6.

{Syene} Heb. Seveneh. It has been, and is commonly thought, by reason of the likeness of the name, that it was the city of Syene, standing upon the south confines of Egypt, in Thebais, where there might be some tower, to mark the defect of shadows, in the very day of the summer solstice: as there was a well also to that purpose; as some write.

{of Ethiopia} Heb. of Cush. That is, to the borders of the Chushites, or Arabians, Gen.10.7. for between Seveneh and Arabia, is situated all Egypt: for Seveneh was south border of Egypt, confronting and joining to Ethiopia; and the Chushites or Arabians, the north border. So we are to understand, Chap.30.4,5,9.

Verse 11. {Neither shall it be inhabited forty years} vers.12. From the time it shall be destroyed by Nebuchadnezzar.

Verse 13. {At the end of forty years} Likely about the time, Cyrus took Babylon, Jer.46.26.

Verse 14. {Pathros} Gen.10.14.

{habitation} Or, birth.

{base Kingdom} Heb. low. Namely, subject and tributary to the Persian, who shall people it again. See Chap.17.6,14.

Verse 16. {the confidence} For any greatness and power the house of Israel shall see hereafter to be in them.

{which bringeth} By their former trusting and confidence in them, and not in me. And thereupon breaking their faith and oath to the Babylonians, Chap.21.23,24. and by complying with them also in their idolatry, Chap.8.10.14. and 23.19,20,21. as Ahaz did. 2 Chron.28.22,23.

Verse 17. {Seven and twentieth year} Counting from the captivity of Jeconiah. Of the order of these prophecies, and how the later sometimes stand before the former, see the annotations on Jer.27.1. This here placed is the last in time of all Ezekiel's prophecies. For that, Chap.40. &c. was almost two full years before this. Two years spent in subduing Moab, Ammon, and neighboring nations; and 13 years in besieging Tyrus, as Josephus relates, libro 1. cont. Appionem Alexandrinum, will rise up to this account of 27 years, in which year Tyre was destroyed.

Verse 18. {Caused his army to serve} Namely, to execute my judgments upon Tyre, and therefore I will requite him.

{every head was made bald} That is, they have suffered long and hard labors, and toils, and have worn out themselves about it.

{for Tyrus} Or, from, or, out of Tyrus.

Verse 20. {Take her spoil, and take her prey} Heb. spoil her spoil, and prey her prey.

Verse 20. {For his labour} Or, for his hire.

{they wrought for me} To execute my judgments, though they did not know my will, nor had any intent to obey it, Isa.10.7.

Verse 21. {In that day} When I shall beat down the Egyptians, then will I begin to raise up my people again in Babylon, by the exaltation of Jeconiah, Jer.52.31. which certainly caused a great deal of ease, and liberty to the Jewish prisoners. See Dan.2. 2 King.25.27, &c.

{bud} Psal.132.17.

{I will give thee} The like words see Chap.24.27. and 33.22. The meaning is, I will make it so, that you Ezekiel, as all the rest of the true believers, may freely, and with open mouths, praise the Lord in your assemblies.

CHAPTER 30

Verse 1. {Then the word} A prophecy of the destruction and desolation of Egypt, and her helpers and confederates, by Nebuchadnezzar king of Babylon. And again repeated, in the eleventh year, first month, seventh day of Jehojacin's captivity.

Verse 2. {Howl ye} Namely, you Egyptians and other nations, which are subject to, and confederates with you.

{woe worth the day} To wit, the day of the ruin of Egypt; whereof he speaks hereafter.

Verse 3. {A cloudy day} Of horrible and strange calamities: as rainy days are very rare and strange in Egypt.

{heathen} In which the profane nations, Egyptians, Chushites, and others, their confederates, shall be visited, and punished.

Verse 4. {Pain} Or, fear.

{Ethiopia} Heb. Chush. A neighboring and confederate nation with Egypt; a people of Arabia.

Verse 5. {Libya, and Lydia} Heb. Phut and Lud. Here are meant two nations, auxiliaries to the Egyptians; the one a people living in Asia; the other, in Africa, or if both in Africa, Lydia seems to be Mareotis in Egypt, or Cyrene, the southern parts of Africa. See Gen.10.6,13,22. Esay 66.19.

{mingled people} See Jer.25.20,24. auxiliaries likewise to the Egyptians.

{Chub} The name of some part of Africa, not mentioned elsewhere; yet most likely here are meant the inhabitants of the inner Libya, by the river Niger. See Ptolemy in the fourth book of his Geography.

{men of the land} Heb. children.

{that is in league} It might be some land that was confederate with Egypt: or some country of divers nations, which governed themselves in commonalties, which were confederate one with another.

Verse 6. {They also that uphold} Namely, those armies, or nations, which shall take their parts, or relieve them.

{Syene} Which was a strong city of Egypt, Chap.29.10. on the south border of it.

Verse 7. {And they shall be desolate} Chap.29.12.

Verse 8. {Fire in Egypt} By the Chaldeans indeed, but by my inward and secret working in them.

{destroyed} Heb. broken.

Verse 9. {From me} Namely, from Egypt; but by my secret instinct and providence.

{in ships} Upon the Red Sea, Isa.18.2.

{as in the day of Egypt} As formerly all neighboring nations were astonished at the report, of this plague that shall now come upon Egypt. Or, at the report of the Egyptians' plagues, and final discomfiture, of old, in the Red Sea, Exod.7,8,9,10,12,14. chapters.

{it cometh} To wit, the foresaid calamity.

Verse 11. {the terrible} Chap.26.7. and 28.7.

Verse 12. {And I} Isa.19.5.

{will make the rivers dry} Heb. drought. That which is most fruitful by reason of the abundance of waters which are in it, shall become barren, and desolate, as if it were scorched up with the sun. Or, I will make the rivers thereof to be no safeguard for it; but I will dry them up, to make the way plain and easy for the Babylonian to come, and destroy it. See Jer.50.38. and 51.32.

{all that is therein} Heb. the fullness thereof.

Verse 13. {destroy the Idols} Zech.13.2. Jer.43.12. and 46.25.

{Noph} Called Moph, Hosh.9.6. afterward by the ancients, Memphis; seated upon Nile in Egypt on the borders of Ethiopia. See Esay 19.13. Jer.46.14.

{Prince of the land of Egypt} Heb. out of the land; that is, a native, or Egyptians shall rule them; but strangers.

Verse 14. {Pathros} The name of a country in Egypt. See Chap.29.14.

{Zoan} Which is Tanais, one of the chief cities of Egypt. See Num.13.22.

{No} Jer.46.25. Nah.3.8. which is Alexandria.

Verse 15. {Sin} Which is Pelusium, a strong frontier city of Egypt, over against Arabia Petrea. Whence likely the wilderness of Sin has its name.

Verse 17. {Aven} Or, On. Which is the city Heliopolis, Gen.41.45.

{Pi-beseth} Called by authors Bubastum.

{These cities shall go into captivity} Ver.18. to wit, the multitude of people which is in them.

Verse 18. {Tehaphnehes} This is the city of Daphne, called here Thehaphnes, and Tahpanhes, Jer.43.7. likely from the name of that queen, 1 King.11.19. This seems to be as it were the gate of Egypt, at which the Chaldeans came in, Jer.43.7,8,9.

{darkened} Or, restrained. An extreme calamity, desolation, and confusion shall overtake them.

{yokes} Their imperious tyranny. See Lev.26.13.

{a cloud shall cover her} As if one should say, a sudden storm of evils, ver.3.

{daughters shall go into captivity} That is, the cities which are subject to the city royal, Chap.26.6.

Verse 20. {eleventh year} Of the captivity of Jeconiah, or Zedekiah's reign. In which year Jerusalem was taken, three months and two days after,

Verse 21. {broken the arm} This has relation, either to the first overthrow of the Egyptians under Neco at Carchemish, Jer.46.2. 2 Chr.35.20. 2 King.23.29. Or rather, to that newly received by the Cyreneans, as was showed upon Chap.29.5. After which loss they could never recover, nor defend themselves, against the Chaldeans. See Chap.29.14,15.

{it shall not be bound up} Jer.46.11. See Esay 1.6.

Verse 22. {break his arms} His forces and powers.

Verse 24. {sword in his hand} To execute my judgments.

Verse 25. {when I shall put my sword} Whereby we see, that tyrants have no power of themselves, neither can do any more harm, than God appoints; and when he will, they must cease, Esay 10.5.

CHAPTER 31

Verse 1. {And it came to pass} In this chapter the Prophet confirms the truth of his former prophecy concerning the overthrow of Pharaoh, and Egypt, by the example of the like judgment upon the Assyrian; setting forth the Assyrian's pride, his downfall; and how others were affected with it: with an application of it to Pharaoh.

{in the eleventh year} Of Zedekiah's reign; or Jeconiah's captivity, Cap.1.2. one month, and 24 days, since the former prophecy, Chap.30.20. and one month and 8 days before the taking of Jerusalem, Jer.52.5,6.

Verse 2. {whom art thou like} Meaning, that the Egyptian was not like in strength to the king of the Assyrians, whom the Babylonians overcame. This again is repeated in the conclusion, ver.18. see Isa.23.13. where the example is to be understood, of the Assyrian formerly overcoming the Babylonian; as more appears, 2 King.17.24,30. and 10.12.

Verse 3. {Cedar in Lebanon} See Chap.17.3,22,23. Dan.4.10.

{with fair branches} Heb. fair of branches.

Verse 4. {Waters} The Assyrian was grown great through abundance of all prosperity.

{made him great} Or, nourished.

{set him up} Or, brought him up.

{with her rivers} The great sea of his happiness did seem to run round, as it does at the coming in of great rivers, at the foot of this tree: and he, the Assyrian out of his grace and plenty, seemed to send forth some small streams out of it to other kingdoms; alluding likely herein, to the waters of Nilus, Chap.29.3.

{little rivers} Or, conduits.

Verse 5. {when he shot forth} Or, when it sent them forth.

Verse 6. {Fowls of heaven} Dan.4.12. The greatest part of mankind, retired under dominion and protection of the Assyrian.

Verse 8. {Cedars in the garden} Gen.2. Signifying that there was no greater power in the world, than that was of the Assyrian.

Verse 10. {Mighty one of the heathen} Vers.12. Chap.28.7. and 30.11. that is of the Babylonian. Some understand this of Merodac-Baladan, who, as they say, overthrew Esarhaddon the Assyrian: but Ptolemy shows in his Can. Regum, that this Merodac died before Esarhaddon (otherwise called the great and noble Asnapper, Ezr.4.2,10.) reigned, and that Esarhaddon left Saosduchinus his successor in the Assyrian and Babylonian empire. This mighty one here is rather to be understood of Nebuchadnezzar, who after was the Babylonian monarch, and only ruler of the world.

{he shall surely deal with him} Heb. in doing he shall do unto him.

Verse 12. {Strangers} Hereby is signified the destruction of the power of the Assyrians by the Babylonians.

Verse 13. {Shall} Or, did.

{fowls of the heaven} The nations which were subject to the Assyrians, after the overthrow of the empire, did prey upon them with contempt.

{Shall} Or, did.

Verse 14. {To the end that} I have set forth the spectacle of my judgments upon Ashur, to this end, for to teach all princes that are grown great through my blessings, not to raise themselves against me, through pride; for they are all mortal by nature, and I can bring down their estates as I have raised them.

{neither shoot up their top} As the Assyrian did.

{stand up in their height} Or, stand upon themselves for their height.

{for they are all delivered} Psal.82.7.

Verse 15. {Caused a mourning} By this fall of Assyria, I raised a general horror, and terror in them all, seeing him on a sudden deprived of my help and blessing, by the means of which he had prospered so well.

{to mourn for him} Heb. to be black.

Verse 16. {All the trees} Ver.8,9.

{shall be} Or, were.

{comforted in the nether parts of the earth} To cause this destruction of the king of Assyria to seem more horrible, he sets forth other kings and princes which are dead, as though they rejoiced at the fall of such a tyrant. A figurative and poetical representation; as Isa.14.8,9,10. Ezek.32.31. Hab.1.6,7,8.

Verse 17. {His arm that dwelt under his shadow} That is, all under his power and dominion.

Verse 18. {To whom art thou} He applies the foresaid things by comparison to Pharaoh; as if he should say, Compare yourself to whom you will, you cannot avoid the ruin that I shall bring upon you; as you may see in the foresaid example of the Assyrian.

{uncircumcised} Chap.28.10.

{This is Pharaoh} All this allegorical speech has relation to Pharaoh.

CHAPTER 32

Verse 1. {And it came to pass} In this chapter are the two last prophecies against Egypt: the one a fortnight after the other. In the former under the title, and by the similitude of a whale, is set down the fearful destruction of Egypt, by God's judgments; with the manner of them, and universal astonishment at them, and by whom to be executed. In the latter is set down Egypt's funeral solemnity, as it were, and manifold welcoming to the grave.

{in the twelfth year} Of the captivity of Jehojachin, Chap.1.2. one year, seven months, and 22 days after the city was taken, Jer.52.5,6. a month after the taking whereof, both Temple and city were burnt, Jer.52.12.

Verse 2. {Lion of the nations} In cruelty and violence. See Chap.19.2, &c.

{whale} Or, Dragon, or, Crocodile. See Chap.29.3. Thus the Scriptures compare tyrants to cruel and huge beasts, which devour all that be weaker than they, and such as they may overcome.

{camest forth} By reason of the convenient situation of your kingdom, Nilus at many ports running into the Midland Sea, you did undertake divers enterprises, annoying and invading other countries: a similitude taken from crocodiles which come up into the land by divers arms of Nilus.

{the rivers} The states of neighboring nations.

Verse 3. {spread out my net} Chap.12.13. and 17.20.

{with a company of many people} That shall be as it were my fishers, under the standard of the Babylonian.

Verse 4. {Then will I leave thee} Chap.29.5.

Verse 5. {with thy height} With heaps of the carcasses of your army, seem you in your own eyes never so high and haughty.

Verse 6. {the land wherein thou swimmest} Or, the land of thy swimming; that is, the land subject to your empire; namely, Egypt; and as Nilus overflows Egypt, so will I make the blood of your host to overflow it.

Verse 7. {Put thee out} Or, extinguish.

{I will cover the heaven} Joel 2.31. and 3.15. Mat.24.29. I will fill the world with horror, and terror, at your ruin. See Isa.13.10.

Verse 8. {bright lights of heaven} Heb. light of the light in heaven.

{dark over thee} Heb. them dark.

{set darkness upon thy land} The darkness of sorrow, the darkness of confusion. I will deprive you of all wisdom, and direction, and will bring all your state into confusion; extreme miseries, and desolation.

Verse 9. {I will also vex} Heb. provoke to anger, or, grief, with horror and fear, they seeing Egypt so mighty a kingdom, perish, and the king of Babylon grown so great.

Verse 10. {Brandish my sword} In their sight, against you, with such speedy and bloody execution.

{moment} Chap.26.16.

Verse 12. {The terrible} Chap.28.7. and 30.11. and 32.12. and 26.7.

Verse 13. {All the beasts thereof} Their horses, in the multitude whereof they trusted so much, Esay 31.3.

{great waters} From off the land of Egypt, which is abundantly watered, and therefore very fruitful.

{neither shall the foot} Chap.29.11.

{trouble them any more} A figurative description of a mighty desolation of a watery country, wherein there is neither man, nor beast, for to trouble the waters.

Verse 14. {waters deep} It seems to be understood of the Chaldeans, their enemies, which shall quickly enjoy all their commodities. Or else, of other nations, formerly, as waters, troubled with the feet of the Egyptians, as ver.2. which now henceforth should be quiet, as deep waters, and oil, runs smoothly and quietly, not turbulently.

Verse 15. {destitute of that whereof it was full} Heb. desolate from the fullness thereof.

Verse 16. {The daughters} The cities, and commonalties.

Verse 17. {Twelfth year} See vers.1. Fifteen days after the former prophecy: a kind of funeral dirge and exequy over Pharaoh and Egypt.

{Month} Namely, the twelfth month, ver.1.

Verse 18. {wail for the multitude} Make some kind of funeral exequies for Egypt, by lamentations, or mournful songs, according to the custom; and for the funeral of other nations likewise.

{cast them down} That is, prophesy, that they shall be cast down. Thus the Lord gives his Prophets power to plant and to destroy, by his word: Read Jer.1.10. Or, (as others) carry but as it were Egypt's funeral, and bear it to the grave.

Verse 19. {whom dost thou pass} O Egypt, what privilege have, or deserve you, more than all the other profane nations, and kingdoms? You must even perish, as all the rest have, and must do, Chap.31.18.

{with the uncircumcised} Ver.21–30,32. See Chap.28.10.

Verse 20. {shall fall in the midst} God will make a general destruction of such people by war. To do which, he has already given the Chaldeans a commission.

{she is delivered} Or, the sword is laid.

{draw her} Or, they shall draw; That is, Egypt; even as one would draw a dead carcass.

Verse 21. {mighty shall speak} To make the matter the more sensible, he uses a poetical and ironical representation, of the entertainment which other princes and warlike nations, and especially those which were Egypt's confederates, and were already dead, would give Pharaoh at his coming into hell or the grave. See Isa.14.9,10,11,15.

Verse 22. {his graves} Namely, the graves of his men which were slain in the wars. Or, the graves of the Assyrian compassing round about the grave of the new come Egyptian, surrounding him, and giving him the middle and chief place. See ver.23. and 25.

Verse 23. {Caused terror} Or, caused dismaying; who had also been violent and tyrannical in this world, like Egypt.

Verse 24. {There is Elam} Meaning the king and people of Persia, and Media; or of some part of it, Gen.10.22. They had been overthrown sooner after the beginning of the reign of Zedekiah, Jer.49.34, &c.

{in the land of the living} Whom, in his life, all the world feared.

Verse 25. {round about him} See ver.22.

{he is put in the midst} See ver.22.

Verse 26. {There is Meshech} Gen.10.2. that is, the Cappadocians, and Italians, or Spaniards; as Josephus writes.

{Tubal} Usually joined with Meshech. See Chap.27.13.

Verse 27. {Not lie with the mighty} These kings did not die gloriously, having overcome their enemies; neither are buried triumphantly with their arms, as it is the manner to honor warriors' burials; but these are dead basely, being overcome and discomfited by their enemies. Others thus; That though Meshech and Tubal were not dead, and lying with the mighty that are fallen of the uncircumcised; but did now domineer over Elam; yet they should fall before the time of the Egyptians' fall; and their graves should be round about his, as is here expressed.

{with their weapons of war} Heb. with weapons of their war.

{their swords under their heads} The ancient manner of warlike funerals. Not much unlike ours in these times. Other funerals content themselves with scutcheons, coat armor, and other ensigns of honor.

{their iniquities shall be upon their bones} They which have not suffered punishment for their faults, and tyrannies in this life; yet it shall be reserved for them, to be inflicted upon them after their death; by reason that no man dared undertake to punish them whilst they lived.

Verse 28. {Thou shalt be broken} Namely, you O king of Egypt. Some understand it of Meshech and Tubal.

Verse 29. {All her Princes} Gen.36.40.

{laid} Heb. given, or, put.

Verse 30. {Princes of the North} Of Tyre, Damascus, Syria, and others; those Chap.26. and 27. and 28. Jer.47. and 49.22,23, &c.

{with their terror} Notwithstanding, or together with, that great power, with which they kept men subject to their tyranny.

{are ashamed of their might} Because that it could not save them, but is at the last come to nothing.

Verse 31. {shall be comforted} As the wicked comfort themselves, when they see others partakers of their miseries: but a poor comfort.

Verse 32. {I have caused my terror} I will make the Egyptians afraid of me, as they caused others to fear them. Others, I have stayed their fury through my terrible judgments.

CHAPTER 33

Verse 1. {Again the word} In this chapter God declares the duty of a watchman; applies and enjoins it to Ezekiel. Clears his justice against the cavil of the Jews, that his ways are not equal. And upon the Prophet's hearing of the taking of the city, God commands him to prophesy the further destruction of the remnant left in Judea; and shows him the hypocrisy of those with him in the captivity.

Verse 2. {unto the Children of thy people} Though for a time I did silence you from preaching to them, Chap.24.27. (And thereupon from that chapter to this, his prophecies are against foreign nations;) yet now the sign being come that I then foretold, Chap.24.26. and 33.21. According to my promise then made, I do again open your mouth, that you be no longer dumb and silent towards them: But I enjoin you again to speak and prophesy unto the children of your people. Attend therefore unto your function; to the duty, and necessity of it.

{when I bring} God the author of punishments, by wars, &c. Amos 3.6.

{the sword upon a land} Heb. a land when I bring a sword upon her: That is, war, with all the sudden invasions, inroads, and dangers belonging to it.

{of their Coasts} For, on the coasts and borders of the land, watches are set in times of war, and invasions.

{watchman} He minds, that the people ought to have continually governors, and teachers, which may have a care over them, and to warn them ever of the dangers which are at hand.

Verse 4. {whosoever heareth} Heb. he that hearing heareth.

{his blood shall be upon his own head} Only, not on the watchman's head; his death must not be imputed to any other, but to himself.

Verse 6. {He is taken away in his iniquity} Signifying, that the wicked shall not escape punishment, though the watchman be negligent; but if the watchman blow the trumpet, and then he will not obey, he shall deserve double punishment.

{but his blood} The watchman must answer for his part, for the blood of all that perish through his fault and negligence.

Verse 7. {So thou} God applies the former case to the Prophet.

{I have set thee a watchman} Chap. 3.17, &c.

{at my mouth} Which teaches, that he that receives not his charge at the Lord's mouth, is a spy, and not a true watchman.

Verse 8. {When I say unto the wicked} Chap. 3.18.

Verse 10. {Thus ye speak} Against me, and you, and your prophecies; and against themselves.

{if our transgressions} The meaning is, it is true that you Prophets have admonished us heretofore; and we having neglected your admonitions, do bear our punishment, and are now ruined past all relief; how should we then live? How can you now prophesy and promise life unto us? What good does it do then to speak to us any more of these preservations against the evil, into which we are already fallen? The Lord answers, I even then protested and promised life to the repentant, Chap. 18.23. And yet your ruin is not so extreme, but that you may rise again by true repentance; which comes always in time, either before, or after the punishments, so it come during life.

{we pine away in them} Levit. 26.39.

Verse 11. {I have no pleasure in the death of the wicked} The full answer of the former cavillation, Chap. 18.3,13,22. See 2 Sam. 14.14.

{why will ye die} Chap. 18.31.

Verse 12. {The righteousness} Chap. 18.24.

Verse 13. {that he shall surely live} If he persevere to the end; a condition necessarily annexed to all the promises of the Law.

{all his righteousness shall not be remembered} Or, not any of all his righteousness shall be remembered.

Verse 14. {that which is lawful and right} Hereby he condemns all them of hypocrisy, which pretend to forsake wickedness, and yet declare not themselves such by their fruits; that is, in obeying God's commandments, and by godly life.

{lawful and right} Heb. Judgment and Justice.

Verse 15. {If the wicked restore the pledge} Chap. 18.7. Exod. 22.26. Deut. 24.12.

{give again that he had robbed} Exod. 22.1,4. Levit. 6.2,4. Num. 5.6,7.

{The statutes} The observation of which statutes have the promises of life annexed to them, Lev. 18.5.

Verse 17. {the way of the LORD} Chap. 18.25.

Verse 21. {twelfth year of our Captivity} Chap. 1.2. when the Prophet was led away captive with Jeconiah. See Annotations on Chap. 24.26.

{the city is smitten} 2 King. 25. Taken by force, and sacked.

Verse 22. {Now the hand} I was endued with the spirit of prophecy, Chap. 1.3. and 8.1.

{had opened my mouth} He had again appointed me to speak to the people, after I had a while held my tongue by his command; and had revealed unto me, and inspired me with what I should say, according to the prediction, Chap. 24.26,27. And hereby is signified, that the ministers of God cannot speak till God give them courage, and open their mouths, Chapter 29. vers. 21. Ephes. 6.19.

Verse 24. {Speak} Proudly and presumptuously.

{those wastes} Ver. 27.

{Abraham was one} And yet God gave him this land by promise. We are many, and Abraham's heirs; Therefore we sure shall inherit it. And if out of Abraham alone could come so numerous an issue, as could conquer and people all this country; how much more may we hope that are left in great number, that we may be restored to our former estate, which is beaten down by the Chaldeans; and once again repossess, and be masters of the country? Thus the wicked think themselves more worthy to enjoy God's promises, than the Saints of God to whom they were made; and would bind God to be subject to them, though they would not be bound to him.

Verse 25. {ye eat the blood} Contrary to the Law, Gen. 9.4. Lev. 7.26. and 17.10. and 19.26. Deut. 12.16. which you transgress; and so declare you are not true sons of Abraham, Joh. 8.39.

{and lift up your eyes} Chap. 18.6.

Verse 26. {Ye stand} You men stand upon the sword, and force, or violence; and you women work abomination: meaning, that everyone rights himself, defends, and revenges himself, and wrongs others by violence; and justice, and good order, and honesty, are quite beaten down.

Verse 27. {they that are in the wastes} That inhabit those wastes of the land of Israel, vers. 24. those now left in the land, 2 King. 25.12,22. Jer. 40.5, &c.

{to be devoured} Heb. to devour him.

{in the Caves} In hidden and strong places, into which people did use to fly in time of war. See Judg. 6.2. 1 Sam. 13.6.

Verse 28. {most desolate} Heb. desolation and desolation.

{the pomp of her strength shall cease} Chap. 7.24. and 24.21. and 30.6,7.

Verse 30. {still} Still even after the city is taken.

{and talking against thee} Or, of thee: either in profane contempt and derision; or else through hypocrisy, or curiosity pretending fair, as if now, seeing the prophecy against Jerusalem to be fulfilled, they would be said by you, and ruled by your word from the Lord.

{by the walls} In all places.

Verse 31. {as the people cometh} Heb. according to the coming of the people: very frequently, and with a show of devotion, as it were, to an ecclesiastical assembly, Chap. 14.1.

{they sit before thee as my people} Or, my people sit before thee.

{for with their mouth} Isa. 29.13.

{they shew much love} Heb. they make loves, or, jests. This declares, that we ought to hear God's Word with such zeal and affection, that we should in all points obey it; else we abuse the Word to our own condemnation, and make of his ministers, as though they were jesters, to serve men's foolish fantasies.

Verse 32. {A very lovely song} Heb. a song of Loves.

Verse 33. {when this cometh} That, ver. 27,28,28. that is, the accomplishments of my threatenings in the last ruin of the whole nation.

{That a Prophet} Chap. 2.5.

CHAPTER 34

Verse 1. {And the word of the LORD} A prophecy against the shepherds of Israel; their maladministration. The hurt of it to the sheep. God's judgments upon them for the maladministration. He will deliver his flock from them; gather them, bring them back, and be a good shepherd to them. He will judge between the sheep, bad and good. He will set up one shepherd; with many gracious promises thereto annexed.

Verse 2. {Shepherds of Israel} Jer. 23.1.

{woe be to the shepherds} By the shepherds, he means the King, the magistrates, Priests, and Prophets, all governors both ecclesiastical, and politic.

{that do feed themselves} Or, that should feed them; that is, the sheep of Israel.

{should not} Their duty.

Verse 3. {Ye eat the fat} Do the contrary to your duty. You seek to enrich yourselves by their commodities; and so spoil their riches, and substance, Zach. 11.5,16.

Verse 4. {the diseased have ye not strengthened} By their faults, and failings, he shows the office and duty of a good pastor; who ought to love and succor his flock, and not to be cruel toward them.

{with force and with cruelty have ye ruled them} 1 Pet. 5.3.

Verse 5. {And they were scattered} Spiritually, by running into errors, superstitious idolatries; vices, and disorders: or corporally by their dispersion out of their country by the ill leading of their guides. Here is the hurt the sheep received by their maladministration.

{because there is no shepherd} Or, without a shepherd; and so ver. 8. that is, no true and faithful shepherd. For lack of good government, and doctrine, they perished, Zech. 11.17.

Verse 6. {and none did search} As shepherds in duty ought to have done. See ver. 12.

Verse 8. {As I live} God, as it were, in a passion against these evil shepherds; to grate again upon their fault, breaks off his sentence, begun against them in the former verse; and resumes it, after this verse.

Verse 10. {for I will deliver my flock from their mouth} By destroying the covetous hirelings, and restoring true shepherds; whereof we have a sign, so oft as God sends true preachers, who both by doctrine and life, labor to feed his sheep in the pleasant pasture of his Word, ver. 22.

Verse 12. {As a shepherd seeketh} Heb. according to the seeking.

{in the day that he is among his sheep} When after they have been scattered by some sudden storm, the shepherd tells, and reckons up his sheep, to see whether any be wanting; and then seeks them out, and brings them back, and gathers them together, and feeds them, and folds them.

{in the cloudy and dark day} Which is full of calamities, and public desolations, Joel 2.2. And this promise is to comfort the Church in all dangers.

Verse 13. {and I will bring them to their own land} Corporally, and according to the letter, into the land of Israel, by delivering them out of captivity, Chap. 36.24. and spiritually, into the Church, which is the true sheepfold of all the elect, Joh. 10.16.

Verse 14. {I will feed them in a good pasture} Psal. 23.1,2.

{upon the high mountains of Israel} A country full of high and fruitful mountains, Chap. 36.1.

Verse 15. {I will feed my flock} This does not infer any abolishment of either ecclesiastical or politic government in the Christian Church: but does infer a more effectual and renewed presence of God in it, by his Spirit, providence, grace, and virtue; or the mystical and inward operation of Christ, true God, upon all the members of his body, in quickening, conducting, comforting, and defending them.

Verse 16. {destroy the fat and the strong} Those who in my Church shall abuse my benefits unto pride, and rebellion against me; and to contempt and oppression of their brethren, ver. 21. See Isa. 10.16. Amos 4.1. Deut. 32.15. Psal. 78.31.

{with judgment} That is, by putting a difference between the good and the bad, and so give to either according to his work; as in the next verse. See Psal. 62.11,12.

Verse 17. {Behold I judge} Vers. 22. Chap. 20.37,38. Zech. 10.3. Mat. 25.32.

{cattle and cattle} Heb. small cattle of lambs and kids.

{he goats} Heb. great he-goats.

Verse 18. {Seemeth it a small thing unto you} O you powerful and rich Jews, is it not sufficient for you to enjoy my blessings in abundance, unless you trouble the poor in the possession of their small portion?

{to have eaten up the good pasture, but, &c.} By good pasture, and deep waters may be meant the pure Word of God, and the administration of justice, which they did not distribute to the poor, till they had corrupted it.

Verse 20. {the fat cattle} Vers. 16,17,21.

Verse 21. {Ye have thrust} Vers. 16.

Verse 22. {a prey} Ver. 10.

Verse 23. {I will set up one Shepherd over them} Isa. 40.11. Joh. 10.11. Heb. 13.20. 1 Pet. 2.25. and 5.4.

{my servant David} Namely, Jesus Christ, the son of David, according to the flesh; and for this reason often called David, Jer. 30.9. Ezek. 37.24. Hos. 3.5. and the servant of God, by reason of his human nature, and office of Mediator, Isa. 42.1. and 49.6. and 53.11. Phil. 2.7. Joh. 10.16. 1 Chron. 17.19.

Verse 25. {of peace} Of grace, reconciliation, and blessing, Jer. 31.31. Esay 11.10.

{and will cause the evil beasts to cease out of the land} Isa. 11.6,8. and 35.9. Hos. 2.18. I will free the land of those wild beasts that overran the land in the time of captivity. Figurative terms to show the Church's safeguard against all her spiritual enemies.

Verse 26. {I will make them and the places round about my hill, a blessing} I will bless them, and their habitation, and their pastures abundantly, Chap. 36.8, &c.

{showers of blessing} Psal. 68.9,10.

Verse 27. {And the earth shall yield her increase} Psal. 85.12.

{when I have broken the bands of their yoke} Chap. 30.18. when I have brought them out of captivity; and so likewise, when I freed and redeemed them by the blood of my Son, from the spiritual captivity of the devil and sin.

Verse 28. {but they shall dwell safely} Jer. 30.10. and 46.27. Esay 43.5.

Verse 29. {a plant} Jesus Christ, glorious in his divine majesty and strength: being the true tree of life. See Isa. 11.1. Jer. 23.5. Or else, his Church, not of Jews only, but of Gentiles also, planted and rooted in him; and made famous through his gifts and graces.

{of renown} Or, for renown. Christ, and his Church likewise, shall be of renown, not only among the Jews, as in time past, but also abroad among the Gentiles, which is demonstrated in the last verse; and more copiously, Chap. 36.

{consumed} Heb. taken away.

Verse 31. {my flock, the flock of my pasture} Joh. 10.11. Psal. 100.3.

{men} As Esay 5.7. All the aforesaid things are to be understood spiritually, with a relation to the soul of the elect, and the salvation of it: so that the correspondency which is between the sheep, a brute beast; and the shepherd, which is man, is found in spirit between man, and his God.

CHAPTER 35

Verse 1. {Moreover} God's judgments of desolation upon Mount Seir, for their hatred, bloodiness, envy, and anger against the Jews; for their greediness after their land and possession, and joy at their fall: and for their boasting and blasphemy against God.

Verse 2. {Set thy face} Chap. 6.2.

{Seir} Where the Idumeans dwelt, who came of Esau, Gen. 36.9.

{Prophesy against it} Chap. 25.11. Jer. 49.7,8. Amos 1.11. Obad. 11. Esay 34.5.

Verse 3. {most desolate} Heb. desolation and desolation.

Verse 5. {perpetual hatred} Or, hatred of old. Against Israel. See Ezek. 25.8,12. and 36.5. Amos 1.11. See the like hatred of the Philistines, Chap. 25.15.

{and hast shed the blood of the children} Heb. poured out the children; that is, have assisted the Chaldeans in making a horrible slaughter of my people, Psal. 137.7. Ezek. 25.12.

{force of the sword} Heb. hands.

{in the time that their iniquity had an end} Or, brought an end. At which time the measure of my people's sin being full, I also caused my judgments to fall violently upon them, Ezek. 21.25.

Verse 6. {blood shall pursue thee} Namely, the sword, and violent death.

{sith thou hast not hated blood} Psal. 109.17,18.

Verse 9. {I will make thee perpetual desolations} Jer. 49.10,13,17,18,21. Mal. 1.3,4.

{and thy cities shall not return} To wit, to their former estate.

Verse 10. {These two Nations} Of the Israelites, subdued by the Assyrian; and of Judah, by Nebuchadnezzar. You have persuaded yourself that you should possess the land of Judah, and of the ten Tribes.

{and we will possess it} Psal. 83.5,13. Chap. 36.2,3,5.

{whereas the LORD was there} Or, though the Lord was there. Though the Lord had taken it for his own proper habitation, placing his people there; and his Temple, with the signs of his presence. Thus they blaspheme God himself; as himself does challenge them for it, ver. 13.

Verse 11. {And I will make myself known among them} I will make myself known to my Church, by new trials of my justice and power against her enemies; and of my love and mercy towards her.

Verse 12. {to consume} Heb. to devour. See Psal. 137.7.

Verse 13. {boasted} Heb. magnified.

{and have multiplied your words against me} 1 Sam. 2.3.

Verse 14. {when the whole earth rejoiceth} Namely, when I shall cause all the world to rejoice at my people's deliverance, and their reestablishment in their country, then will I increase your desolation. This was partly verified in the Idumeans; but has been accomplished in the enemies of the Church; whose curse and condemnation increased, when salvation appeared to the elect, and believers through Christ. Or, as some do render and interpret the words; As that whole land rejoices, (that is, though all Edom rejoice now at Judah's fall) I will make you desolate; that is, yet for all your present joy, I will make you Edom desolate. And this seems best to agree with the next verse.

CHAPTER 36

Verse 1. {Also thou son of man} A sum of the former Chapter; for God's judgments upon Edom, and the causes thereof, here repeated. And notwithstanding his people's sinning, and being therefore chastised and scattered among the nations, and yet continuing there to sin, nevertheless for his own name's sake, the Lord gives, and will make good unto them, many great and gracious promises, both spiritual, and temporal; chiefly in Christ.

{the mountains of Israel} Chap. 6.2. the men being now wasted and gone.

Verse 2. {The enemy} That is, the Idumeans, see Chap. 35.10. Chap. 25.3. and 26.2.

{had said against you} Has triumphed and scoffed at your desolation.

{The ancient high places} Heb. the everlasting hills. An epithet ordinarily given to high hills, Gen. 49.26. Deut. 33.15. Hab. 3.6. by reason of their immovable firmness; but by figure is chiefly meant the Church, founded upon God's promises, and therefore the chiefest of all the world, Deut. 32.13.

Verse 3. {because} Heb. because for because.

{ye are taken up in the lips of talkers} Or, Ye are made to come upon the lip of the tongue.

Verse 4. {rivers and to the valleys} Or, bottoms, or, dales.

Verse 5. {which have appointed my land into their possession} They appointed with themselves to have it; and therefore came with Nebuchadnezzar against Jerusalem for this purpose.

Verse 6. {the shame of the heathen} Because you have been a laughingstock unto them.

Verse 7. {I have lifted up mine hand} As Gen. 14.22. by making a solemn oath: read Chap. 20.5.

Verse 8. {Ye shall shoot forth your branches} You shall be endowed with new fruitfulness, which my people shall enjoy, being shortly to come out of captivity: a figurative description of the happiness which shall be in the world under the Messiah, in the behalf of the Church.

{for they are at hand to come} I will shortly bring back the Israelites unto you.

Verse 9. {I will turn unto you} Take care of you, Deut. 11. ver. 12.

Verse 11. {Than at your beginnings} Which was accomplished under Christ, to whom all these temporals did direct them.

Verse 12. {Men to walk upon you} That is, upon the mountains of Jerusalem. Some render the words and sense thus, I will bring men unto you, with my people Israel. Men of other nations, together with the Jews, into the inheritance of my people, to be my people. And in this sense they take also the last verse of the 34. Chapter. But this seems not so genuine and proper to the nature and letter of the original words.

{be their inheritance} Figuring that 1 Pet. 1.4.

{bereave them of men} By consuming them in the land, or spewing them out of the land. See Lev. 18.28. and 20.22. and 26.20,22. God seems to attribute here the desolations which happened to his people, by hunger, pestilence, and war, to the country; by a similitude of evil women, that do kill their burden in the womb.

Verse 13. {Thou land devourest up men} You are an accursed country, condemned to all manner of misery; the inhabitants of which cannot live; the Canaanites having first been rooted out of it; and since that, the Israelites. This the enemy imputed, as the reproach of the land, which God did for the sins of the people, according to his just judgments, Num. 13.32.

Verse 14. {Therefore thou shalt devour men no more} You shall no more be subject to those frequent calamities, which have made you infamous.

{bereave} Or, cause to fall.

Verse 15. {the nations to hear any more} By ministering to them any occasion of that reproach, ver. 13. But you shall foster your inhabitants, and yield forth to them all accommodations, and commodities, Hos. 2.22,23.

Verse 17. {as the uncleanness of a removed woman} Which is extremely abominable, Lev. Chap. 12. and Chap. 15.

Verse 20. {they profaned my holy name} By their sinning amongst them, Rom. 2.24. and likewise through their misery, and slavery, occasioned by their own sins, they have given their enemies occasion of blaspheming me; as if I their God could not have saved them; or as if I were not faithful in my promises. See Esay 52.5.

{when they said} These are they which call themselves the Lord's people, and come as it were out of his school, and yet are so wicked. Thereby they profaned God's holy name among the heathen.

Verse 21. {but I had pity for mine holy name} Or, tendered mine. For to free my name from these imputations, I have resolved to forgive my people, and to reestablish them.

Verse 22. {but for my holy name's sake} Ver. 32. This excludes from man all dignity, and mean to deserve anything, by seeing that God refers the whole to himself, and that only for the glory of his holy name, Deut. 7.7, &c. and 9.5. Isa. 43.25.

Verse 23. {I will sanctify my great name} Chap. 28.22. I will cause my divine perfections to be known by the effects, contrary to those slanders; that my holy name may be respected, and honored by all men, as it ought to be.

{their eyes} Or, your.

Verse 24. {I will take you from among, &c.} By the return from Babylon, is figured and comprehended the salvation of the Church by the Messiah; together with the abundance of all spiritual graces, of vocation, justification, regeneration, and holiness of life, in the verses following.

Verse 25. {Then will I sprinkle clean water upon you} I will largely communicate my grace unto you, and grant you pardon for all your sins, purchased with the price of my Son's blood, which was shed for the sins of the world, Eph. 5.26. Heb. 9.14. 1 Joh. 1.7. Isa. 44.23. 1 Pet. 1.2.

Verse 26. {A new heart also will I give you} Chap. 11.19. Jer. 31.33. and 32.39.

{the stony heart out of the flesh} Namely, the hard heart, which has been inflexible to my Spirit, of my Word and judgments, and impenetrable to my grace.

{of flesh} Pliable, and capable of being enlivened and governed by my Spirit; as amongst natural bodies, there is none fitting nor apt to receive and contain the vital spirit, but only the fleshy body.

Verse 27. {Spirit within you} Chap. 11.19.

Verse 29. {Save you} By my free justification, I will free you from that punishment which your filthiness deserves: and by the sanctification of my Spirit, I will free you from the corruption and slavery of sin.

{I will call for the corn} By mine almighty Word, I will cause all manner of good things to be brought forth unto you, as if they came upon a call; as Psal. 105.16.

Verse 31. {Then shall ye remember your own evil ways} Chap. 6.9. and 20.43.

{loathe yourselves} You shall come to true repentance, and think yourselves unworthy to be of the number of God's creatures for your ingratitude against him.

Verse 32. {Not for your sakes do I this} Not for any desert or worth that is in you; as ver. 22.

Verse 35. {the garden of Eden} Chap. 28.13. Esay 33.20, &c.

Verse 36. {shall know} He declares, that it is God that brings a kingdom and country, from ruin and desolation, to a flourishing estate; and that it ought not so much to be referred to the soil or plentifulness of the earth, that any country is rich and abundant, as to God's mercies: as his plagues, and curses do declare, when he can, and does make it barren for sin, Psal. 107.33,34.

{I the LORD have spoken it} Chap. 17.24. and 22.14. and 37.14.

Verse 37. {I will yet} I will be prompt and ready to do it: or, though I have promised to bestow on them these good things, yet I will by prayer be sought unto for them, and will give them multitudes of people to enjoy them: as ver. 10,11.

{enquired} Or, sought to; as Isa. 55.6. Psal. 111.2.

Verse 38. {as the holy flock} Heb. flock of holy things, which was brought into Jerusalem, at the three solemn feasts, for sacrifices, in innumerable quantities; so shall the multitudes of the faithful be, who are all made spiritual priests in Christ, to offer up spiritual sacrifices, Rom. 12.1.

CHAPTER 37

Verse 1. {The hand} Under a type of dried bones is shadowed out the Jews' desperate condition in, and wonderful deliverance out of, the captivity of Babylon; and under the type of two sticks united, is set forth the union of Judah and Israel; of Jew and Gentile, in the perfect instauration of the Church, under Christ.

{hand of the LORD} Chap. 1.3.

{in the spirit} Chap. 3.12. The Lord by his spirit took me up in a spiritual vision, to the seeming of my spirit.

{of a valley} Mesopotamia, and all Chaldea, were full of champaigns, plains, and valleys, Gen. 11.2.

{full of bones} He shows by a great miracle, that God has power, and will also deliver his people from their captivity in Babylon; inasmuch as he is able to give life to the dead bones, and bodies, and to raise them up again.

Verse 2. {very many} Vers. 10.

{valley} Or, champaign.

Verse 3. {these bones} So dry.

{live?} By any way, or natural power, that you know, be brought to their former state of life in this world? for the article of resurrection is not here questioned.

Verse 4. {Prophesy upon these bones} Be you the instrument and interpreter of mine almighty will and Word; by which in vision these bones shall seem to you, to have life put into them: for a sign that by my power; my people shall be reestablished in their former estate.

Verse 7. {there was a noise} A foregoing sign of God's glorious presence, showing his power, in a miraculous and supernatural work, Chap. 3.12. Act. 2.2.

{bone to his bone} Joining themselves again into their natural joints.

Verse 9. {wind} Or, breath.

{And say to the wind} To the soul of man, or to the Holy Ghost itself; whose personal property is to quicken, and cause all things to live, Psal. 104.30.

{Come from the four winds} For to signify the restauration of the people from all those places where they had been scattered.

{And breathe upon these slain} Send the soul and spirit of life into every one of these dead bodies, by the operation of your divine power. He seems to have respect to the manner of the creating, and infusing the soul into Adam: described Gen. 2.7.

Verse 11. {these bones are} The interpretation and application of the foregoing type.

{our bones are dried} We are destroyed beyond hope of restauration; we are in Babylon like dried bones, in a sepulcher, or scattered at the grave's mouth, Psal. 141.7.

Verse 12. {I will open your graves} Isa. 26.19. Hos. 13.14. Joh. 5.28,29.

Verse 13. {when I have opened your graves} That is, when I have brought you out of those places, and towns, where you are captives.

Verse 14. {have spoken it, and} Chap. 17.24. and 22.14.

Verse 16. {take thee} A type of the perfect restauration of Church by Christ.

{one stick} Or, rod of wood. See Num. 17.17.

{his companions} That is, Benjamin and Levi, 2 Chr. 11.12,13.

Verse 17. {into one stick} Which signified the joining together of the two houses of Israel and Judah, ver. 22.

Verse 19. {I will take} The interpretation, and application of this type.

{stick of Joseph} Of the ten Tribes represented by the stick of Joseph: by reason that the tribe of Ephraim, the son of Joseph, had ruled over them.

Verse 22. {And I will make them one nation} Vers. 19. Isa. 11.13. Jer. 3.18. Hos. 1.11. And under this as a type, may be shadowed and comprehended, the gathering together of Jew and Gentile, into one visible Church, under Christ; annihilating by the Cross of Christ, the divisions and enmities of the nations; as of Judah, and of the ten tribes; which oftentimes are used by the Prophets for a figure of the division, which was between the Jews and the Gentiles, Isa. 11.13. Eph. 2.14,15,16. And lastly, the uniting of all the elect, of what nation soever they be, into one spiritual body.

{one King shall be King to them all} Ver. 24. Joh. 10.16. the Messiah.

Verse 23. {their dwelling places} Wheresoever they shall be in exile or captivity, as in Babylon, in Egypt, and other places of the world; where either willingly, or by compulsion, they have been partakers of pagan idolatries, Ezek. 14.3. and 20.30.39. Jer. 44.8.

Verse 24. {David} Chap. 34.23. Isa. 40.11. Jer. 23.5. and 30.9. Dan. 9.24,25. Hos. 3.5. Jesus Christ the son of David according to the flesh.

{my servant} Who came in the form of a servant, to do his Father's will: and therefore called a servant, 1 Chr. 17.9. Esay 42.1. Phil. 2.7.

{and they shall have one shepherd} Joh. 10.16.

Verse 25. {dwell in the land, That} Meaning that both Judah and Israel shall return to Canaan, a type of the heavenly Jerusalem, wherein all the elect, by Christ, shall dwell.

Verse 26. {Covenant of peace} Chap. 34.25. Psal. 89.3.

{multiply them} Chap. 36.37,38.

{and will set my sanctuary in the midst of them} I will be present in my grace, word, and spirit, in their assemblies, and in their heart. Of which spiritual presence, the Tabernacle and Sanctuary, heretofore were signs and pledges, Lev. 26.11,12. 1 Cor. 3.16. 2 Cor. 6.16. Exod. 2.21,22.

Verse 27. {I will be their God} Chap. 11.20. and 14.11.

Verse 28. {Do sanctify Israel} That is, do take it, and consecrate it to myself, and by my presence do keep it holy, and inviolable, against all manner of injuries and offenses.

CHAPTER 38

Verse 1. {And} The army malice, and mischief of Gog and his adherents, against the Jews, after their return out of captivity, and before the coming of the Messiah. God's judgments upon Gog therefore.

{the word of the LORD came} That these two Chapters following belong to the same thing, it plainly appears. In the Chapters before, the Prophet foretold two things: first, the restoring of his people from the Babylonish captivity: Secondly, their uniting in Christ's kingdom. But after their return, and before the coming of the Messiah, and setting up of his kingdom, God shows them aforehand, in these two Chapters, that many calamities should happen to them, and many judgments from God should fall upon the enemies of the Church. The like anticipation is used, Jer. 31. verse 15.

Verse 2. {Set thy face against} Chap. 6.2. and 35.2. This prophecy is to be referred to the desolation that should come upon the Jews after their return from Babylon, Dan. 8. and 11. Chapters.

{Gog} Rev. 20.8. that is, the Kings of Asia Minor, and Syria, whose history is in the books of the Maccabees: where it is showed how it came to pass, that they, and their armies fell in Judea. And these two names Gog and Magog largely note the kingdom of the Seleucidae; in Asia Minor, Graecia, Syria, and those parts, wherein divers of the name of Seleucus, as Antiochus, Demetrius, Nicanor, did reign and rule. To the same also do belong Meshech, Tubal, Paras, Gomer, and Togarma, vers. 5,6.

{the land of Magog} Or, in the land. Most likely the inhabitants of Scythia, or Sarmatia: which did overrun the countries, even to Syria, and built Hierapolis, called in the Syrian tongue Magog; as some note out of Pliny, lib. 5. Chap. 23.

{the chief prince of Meshech} Or, prince of the chief; that is, of a province which shall rule over others, or be governor of many: for the Prophet recites the names of certain nations, by whom are to be understood, all they, whose endeavor and help the Kings of Syria used to invade Judea; as appears ver. 5. and in the following verses.

{of Meshech and Tubal} See Annotations on Chap. 27. ver. 13.

Verse 3. {O Gog} That is, all the nations, ministers to the King of Syria, to overthrow my people. Gog, or Gyges properly, was servant to Candaules King of Lydia, whom the Queen would have killed, because the King might set him where he might see her naked, going to bed to her husband, except he would agree with her to kill his master Candaules, and marry her, which he did perform; and to root out Candaules his name, who came of Lydus, of whom the country was named Lydia, he called the country Lydia, by the name of Gygea, or Gog's land. Croesus, Gog's successor, was conquered by Cyrus the Persian. The Persians were conquered by the Greeks, who holding that land, are here called Gog and Magog.

Verse 4. {I will turn thee back} Chap. 39.2. After you have assaulted my people, you shall turn into Syria, and to your own place. The Syrian Kings made many incursions into Judea. Or rather, After the aforesaid assaults, and return, I will turn you back thither again to reassault them; but to your own destruction.

{and put hooks into thy chaws} 2 King. 19.28. Ezek. 29.4.

{I will bring thee forth} That is, I will bring you, and the nations, which are named in the following verses, forth out of their countries: showing that the enemies should bend themselves against the Church; but it should be to their own destruction.

{all of them} Chap. 23.12.

{clothed with all sorts of armour} That is, completely furnished with military necessaries.

Verse 5. {Persia} Whereof part paid tribute to Antiochus Epiphanes, Macc. 3.31.

{Ethiopia} In Hebrew, Cush: he was the firstborn of Cham, Gen. 10.6. The Ethiopians came of him; and here, as divers times elsewhere, the first Fathers are put for the posterity arising from them.

{Libya with them} Or, Phut, the third son of Ham, Gen. 10.6. of whom came the Cyreneans. By the help of the Ethiopians (spoken of before) and the Cyreneans, Alexander was put to flight, and Demetrius restored to the kingdom by Ptolemy Evergetes, 1 Macc. 18. and 11. Chapters.

Verse 6. {Gomer} Gomer was Japhet's first son, and Togarmah the third son of Gomer, Gen. 10.2,3. and are thought to be they that inhabit Asia Minor, whose posterity were subject to the Seleucidae.

{Togarmah} See Annotations on Chap. 27.14.

Verse 7. {Prepare for thyself} Signifying, that all the people of these countries, should assemble themselves against the Church of the Jews, and that the land of Gog and Magog, by Grecians, should afflict them; with great helps from many Northern countries, ver. 15. Chap. 39.2.

Verse 8. {a guard unto them} That is, be you their Emperor, to keep them from hostile assault. Some say, that Gog should compass the mountains of Israel, as in the next verse, with the multitude of his armies, and think to hold all the Jews, as shut in prison, or enclosed in a pit. And that Kings of Syria have done so, all histories testify; so vers. 9. Others say, it is an ironical speech; as if he should say, Defend them, if it may be, from my power and battle, which I will give them.

Verse 8. {after many days} To wit, in the times of the Maccabees, above two hundred years after this prophecy; in the parted kingdom of the Greeks, under the Seleucidae, and Lagidae; the Kings of the North, and South, Dan. 11. This fell out.

{visited} That is, in anger. Or, God will punish you, O Gog; and from the times of Seleucus Nicanor, the wonderful judgments of God began to be executed, for defense of his people, against the Grecian Kings.

{in the latter years} A little before the coming of Christ in the flesh: whence there should begin a new world.

{brought back from the sword} Saved from the precedent ruins of war: a description of the land of Israel. But by the land is to be understood the inhabitants; because it is said to be brought back, as it was promised, Chap. 37.

{against} Or, upon.

{always waste} That is, a long time, and which seemed never to have been restored to its former state.

Verse 9. {like a storm} See Prov. 1.27. Job. 30.14.

Verse 10. {think an evil thought} Or, conceive a mischievous purpose, to molest and destroy the Jews.

Verse 11. {of unwalled villages} Meaning Judea; which was destroyed, and not yet built again. And this black face, or sad condition befell her, from the vastation wrought, by the Chaldeans under King Nebuchadnezzar, who destroyed the cities and fenced places, leaving them but unwalled towns. See Deut. 2.5.

{rest} Haply relating hereby, in part, to the simplicity of the godly, who seek not so much to fortify themselves, by outward force, as to depend on the providence and goodness of God.

{Safely} Or, confidently: or, securely.

Verse 12. {to take a spoil} Heb. to spoil the spoil, and to prey the prey.

{to turn thine hand upon the desolate places} To renew, and bring again the ancient desolations of this poor country, restored from its former ruins; to spoil them again.

{midst of the land} In Hebrew, Upon the navel of the land. That is, in the higher places, as mountains and hills; or, in the heart or middle, where there is more security, than in the confines: a metaphor; such as is, Judg. 9.37.

Verse 13. {Sheba and Dedan} The Arabians; Sheba and Dedan's posterity. They came of Chush, Gen. 10.7. See Annotations on Chap. 27.15,20,22.

{merchants of Tarshish} There chiefly are to be understood, they of Tyrus and Sydon, and others passing the seas for gain: meaning the Arabians and marine nation, will come to you to partake in your spoils.

{young Lions thereof} The pirates and robbers at sea, which are, as it were, the sea-beasts. Others say, merchants that lie in wait for gain, as the Lion does for his prey.

{Art thou come?} Without us? As if they should say, If thereto you consent, we will join with you. Others thus, One enemy shall envy another; because everyone shall think to have the spoil of the Church.

Verse 14. {dwelleth safely} Or, securely; at peace with all, and suspecting nothing; Then shall you spy your occasions to come against my Church, when they suspect nothing.

{shalt thou not know it?} That is, you shall surely know my judgment against you for this; as may appear, by comparing the 16.18. and following verses.

Verse 16. {latter days} Meaning in the latter age, before the coming of the Messiah.

{be sanctified in thee} When in punishing you, O Gog, I shall manifest myself to be a holy and powerful God, Chap. 28.22. See Lev. 10.3.

Verse 17. {Art thou he?} Meaning, surely you are he.

{old time} There are no footsteps of this prediction before Ezekiel's time; and therefore this word, Old, should be understood in comparison, not of the Prophet's age, but of the time of execution, which fell out above two hundred years after this Prophet.

{by my servants} Heb. by the hands. Hereby God declares, that no affliction can come to the Church, whereof they have not been advertised aforetime: to teach them, to endure all things with more patience, when they know that God has so ordained it. And this affliction, is foretold by this Prophet Ezekiel, in this, and the next Chapter, and by Daniel, Chap. 11. and Zach. 14. See the like, Esay 48.3, &c.

Verse 18. {fury shall come up in my face} Psal. 18.8. A speech after the manner of men; taken from them that puff in the nose, when they are exceeding angry.

Verse 19. {great shaking} All creatures shall be astonished, and afraid, at the presence of my glorious majesty, in the punishment of mine enemies.

Verse 20. {so that the fishes of the Sea} By these strange expressions, God sets forth the grievousness of his anger that was to come.

{steep places shall fall} Or, towers, or stairs. All means, whereby man may think to save himself, shall fail; the afflictions in those days shall be so great, and the destruction of the enemies shall be so terrible.

Verse 21. {I will call for a sword} This was in part fulfilled by the Maccabees; and partly by civil wars of the Grecian Kings; whence the ruin of that empire did arise.

{every man's sword} That is, of the soldiers of Gog; as it happened to the Midianites, Judg. 7.22. 2 Chron. 22.23.

Verse 21. {I will plead against him} Myself; that is, with many, and great judgments will I destroy him.

{I will rain upon him} I will make a miraculous discomfiture and destruction. These terms seem to be borrowed from the fire of Sodom; and the hailstones of Joshua, Josh. 10.11.

Verse 23. {I will magnify myself} Chap. 36.23. and 28.22.

CHAPTER 39

Verse 1. {Therefore thou Son of man} Further judgments against Gog, to be executed on him, and his, in the land of Israel, viz. to be disarmed, and arms burnt, to be slain; and part buried there, set out with the circumstances thereof; part unburied, for a prey to the birds and beasts. The end and use of these judgments, both to the Jews and heathen nations. Conclude with a glorious promise to his people, of bringing them back, and blessing them with grace.

{against Gog} Chap. 38.2,14. Further denunciation of judgment against him; chiefly to be executed in the land of Israel.

Verse 2. {And I will turn thee back} As Chap. 38.4.

{and leave but the sixth part of thee} Or rather, as the marginal reading is, draw thee back with an hook of six teeth.

{North parts} Heb. the sides of the North.

Verse 3. {smite thy bow} I will disarm you. This appears fulfilled in the history of the Maccabees, sundry times.

Verse 4. {fall upon the mountains} Where they came to vanquish Israel in their own land, there should these enemies be destroyed by them.

{sort} Heb. wing.

{to be devoured} Heb. to devour.

Verse 5. {the open field} Heb. the face of the field.

Verse 6. {fire on Magog} That is, an extreme desolation, and ruin, as Chap. 38.22. will God send upon the inhabitants of the land of Magog.

{carelessly} Or, confidently.

{in the Isles} Isa. 41.1,5. as the Tyrians, and Sidonians, and all the confederates of Magog. Confer with this, Chap. 38.39. In all places where the enemies of my people dwell, seem they never so far separate, or secure.

Verse 7. {Pollute my holy Name} Be polluted by the blasphemies, and insultations of mine enemies.

Verse 8. {It is Come} That is, this plague is fully determined in my counsel, and cannot be changed; shall as surely come, as if come already.

Verse 9. {shall go forth} Hyperbolical terms, to express an exceeding great discomfiture. After which the Church shall have great peace and tranquility; and burn all the weapons of the slain Macedonians; see ver. 10. because they shall no more fear the enemy. And this is chiefly effected at the accomplishment of Christ his kingdom; when by their head Christ, all enemies shall be overcome.

{hand staves} Or, javelins.

{burn them} Or, make a fire of them.

{seven years} How often in Scripture, is a finite number put for an indefinite? yea, this number of seven. See Gen. 4.15. Job 5.19. Prov. 9.1. and 24.16. Meaning here by seven years, a long time. See ver. 12.14.

Verse 11. {A place there of graves} Not a possession of the land which he did earnestly covet; but contrarily I will slay them there, so that in that land, part of the enemies shall be buried, unto vers. the 17. Part unburied shall be torn of beasts, thence to the 21. verse: which declares, that the enemies shall have an horrible fall.

{the valley} There is no mention elsewhere of this valley. It is likely, it was a fair and large valley, much frequented by strangers that came to Judea. The end is to show the immense slaughter by the place destined for burial, which was so great a valley, which should seem, in some sort, to be filled up, and obstructed to passengers, by bodies and bones.

{on the East of the Sea} He understands either the Dead Sea, the lake of Sodom; or else the Sea of Tiberias, the lake of Genesareth.

{stop} The noses, by reason of the stink: or, the mouths of the passengers; that seeing such a slaughter there, they shall not dare to open their mouths against the Jews.

{Hamon-gog} That is, the multitude of Gog.

Verse 12. {cleanse the land} Because, according to the Law, a dead body unburied, defiled the land, Deut. 21.23.

{seven months} Ver. 14. See Annotations on ver. 9.

Verse 13. {It shall be to them} This great mountain, as it were, of bodies and bones, shall be to them instead of a glorious trophy and monument.

{I shall be glorified} To wit, over those enemies of my people, by cutting them off. See Chap. 28.22.

Verse 14. {sever out} Because those people were unclean according to the Law, Num. 19.11.

{men of continual employment} Heb. men of continuance. Men of public employment, for the burying of the dead.

{to bury} Partly, that the holy land should not be polluted; and partly for the compassion that the children of God have even on their enemies.

{with the passengers} Likely, taking the help of strangers, whom they shall meet in the way.

Verse 15. {He set up a sign} Heb. build. To show to the buriers, that yonder be bones of dead bodies to bury; and so to cleanse the country.

Verse 16. {The name of the City} There shall remain a perpetual memory of discomfiture; so that the next city, as it may seem, on the top of this valley, shall bear the name Hamonah, that is multitude. Or, according to some, From this multitude of the slain shall grow a name and fame to the city Jerusalem, 1 Macc. 13. and 14. Chapters.

Verse 17. {unto every feathered fowl} Heb. to the fowl of every wing.

{Assemble yourselves} Isa. 18.6. and 34.6. Jerem. 12.9. Rev. 19.17.

{gather yourselves on every side} Whereby is signified the horrible destruction that should come on the enemies of his Church.

{to my sacrifice} Or, slaughter; that is, to the supper prepared by me, consisting of slain men, and fatlings.

Verse 18. {the mighty} Persons not vile or base; and the flesh, not of unclean or starveling beasts: but renowned and delicate flesh, fatted in Bashan; which was a mount excellent for feeding cattle; as you may see, Numb. 32.4, Deut. 32.14.

{goats} Heb. great goats.

Verse 20. {Table, with horses} Warriors on horses, and in chariots.

Verse 21. {and I will set my glory} That is, make it clearly appear. Here is the end of God's judgments.

{and my hand that I have laid upon them} My hand of judgments, Job 23.2. and 27.11.

Verse 23. {For their iniquity} The heathen shall know, that they overcame not my people, by their strength, neither yet by the weakness of mine arm; but that this was for my people's sins.

{therefore hid I my face from them} Psal. 10.1. and 13.2. and 27.9. I laid aside the care of them; I withdrew my help from them.

{so fell they all by the sword} The whole state or body of the people; or indifferently, of every condition, or quality.

Verse 25. {Now will I bring again} The Prophet concludes with God's glorious promises to his people, to bring again their captivity, and to bless them with grace.

Verse 27. {am sanctified} Chap. 36.23.

Verse 28. {which caused them to be led into captivity} Heb. by my causing of them, &c.

Verse 29. {poured out my Spirit} Joel 2.28. Act. 2.17. whereupon they being sanctified by me, I will take pleasure in them forever. As on the contrary, sin is that which turns God's face from his Church.

CHAPTER 40

Verse 1. {In} The difficulty of the right understanding of this vision following; and specially of the three first Chapters of it, the 40,41,42. is such as gave chief occasion to that order and ordinance, among the Jews, that none under the age of 30 years, should be admitted to the reading of it. And some of their learned Rabbis and expositors have professed, that divers passages of it must be left to the coming of their Elias, whom they again expect; despairing, but by him, of the true meaning of them. Some Papists have spent many years, and bestowed much labor, in commenting upon this vision; yet fall short of their own satisfaction; and fully acknowledge their own insufficiency for so hard a task. They tie themselves to their Latin translation, which is a ground of erring to them: and sparingly touching upon the literal sense, they largely run out into allegorical, analogical, and tropological senses, and uses of their own. And some of them, in this regard of difficulty, hardly abstain from blasphemous expressions against the holy text-man, and his text. As Sanctius in his argument upon this Chapter, calls the description of the Temple, with its courts, and chambers, in this vision, insulsam descriptionem. And afterwards, it seems, pleases himself in laying the same imputation upon it, the same word, the second time. And among all sorts of divines, ancient and modern, Greek and Latin Fathers, and late and learned writers of the Reformed religion, many have waved this vision of Ezekiel, and not undertaken the exposition of it. We may not yet pass by it, lying thus in our way; But shall endeavor to give some light unto it, and be an help to those that shall come after us.

{the five & twentieth year of our Captivity} He reckons, not by the years of Kings, but by the years of their captivity. And this captivity was that of Jehojachin, or Jeconiah, called also Coniah; and falls in with the beginning of the reign of Zedekiah. See 2 King. 24.12——17. and compare Ezek. 24.1,2. with 2 King. 25.1. And the Prophet beginning his account from this date, Ch. 1.2. he still goes on to make the same his constant epoch, or rise of all his reckonings of the times. See Chap. 8.1. and 20.1. and 24.1. and 26.1. and 29.1,17. and 30.20. and 31.1,17. and 33.21. There are twenty years between Ezekiel's first vision, and this vision. That was in the twelfth of Nebuchadnezzar, and first of Ezekiel's captivity. And this is in Nebuchadnezzar thirty-two, and Ezekiel's five and twentieth. This indeed is the fiftieth year from the eighteenth of Josiah; whereof Chap. 1.1. But no Jubilee, (as some would have it,) not falling in with the Jubilees' just account.

{our Captivity} He so calls it, because being young, was then led away captive. See Annotations on Chap. 1.1.

{Captivity} Heb. migration, Matth. 1.11,17. transmigration, transportation carrying away.

{in the beginning of the year} Heb. the head of that year; that is, the first month. See Annotations on Exod. 12.2. That month was called Abib, and Nisan, which begins with or about our vernal equinoctial, and answers to part of our March; and it is still called the first month, wheresoever the months of the year are numerically named, and counted in Scripture. And though the ingatherings, or end of harvest, which fell in their Tizri, and our September be said, to be at the year's end, Exod. 23.16. and Chap. 34.22. and the year of Jubilee be appointed to begin in that same month, Lev. 25.9. yet there itself that month is called the seventh month, not the first: so constantly are the reckonings of the months of the year kept according to that ordinance, Exod. 12.2. And therefore the beginning of the year here must be understood to be in the Vernal, not Autumnal equinoctial. See Annotations on Chap. 8.1.

{in the tenth day} When the Paschal Lamb was to be taken up, and kept, Exod. 12.3,6.

{in the fourteenth year after} The fourteenth year from the eleventh of Zedekiah, when the city Jerusalem was destroyed, and the Temple burnt, 2 King. 25.2,3,7,8,9. which fourteen added to the eleven of Zedekiah, make up the five and twentieth mentioned immediately before.

{in the self-same day} Heb. in the bone, or, in the strength of the day.

{The hand of the LORD was upon me} Chap. 1.3. and 8.1. and 33.22. and 37.1. His divine power was upon me, as after is showed in this prophetical vision; and I came under the power of his hand, and Spirit, I was in the Spirit, rapt and ravished; as Rev. 1.10. 2 Cor. 12.2.

{and brought me thither} To the place where the city and Temple had been.

Verse 2. {In the visions} There are many parts and particulars in this vision.

{visions of God} Great and wonderful, and divine visions. See Annotations on Chap. 1. ver. 1. Thus the goodliest cedars are called the cedars of God, Psal. 80.10. and mighty mountains, the mountains of God, Psal. 36.6. And thus we read of the garden of God, the city of God, the man of God, the increasing of God; the wrestlings of God, Gen. 30.8. Jonah 3.3. These visions set forth the spiritual building, and restauration of the Church, by the coming of Christ, and preaching of the Gospel. They are shadowed out, under types and figures of corporal things. Thus for man's weakness, spiritual things, such as eye has not seen, nor can see, must be set forth by earthly comparisons. And herein the Prophet from God, applies himself to the place where, the time when, and the persons among whom he was, he prefigures here, the perfect state and constitution of the Christian Church, under the types of the rebuilding of the Temple, Chap. 40.41,42. of the restauration of the Levitical worship and service, Chap. 43.44. of the repossession, and inhabitation of the whole land; the kingdom of Canaan, and of the city of Jerusalem, in the four last Chapters.

{brought he me} Not in body, but in spirit. Yet the vision of his mind was so clear, and perspicuous, as if not in fantasy; but with bodily eyes he had beheld the same. See Chap. 8.3.

{And set me upon} From thence he comes down to the foot of it, vers. 5.

{a very high mountain} The mountain of the Temple: on the South side of which, the city itself lay. Mount Moriah, where Isaac, by God's command to Abraham, was bound to be sacrificed, Gen. 22.2,9. where David buying the place, built an altar, in the threshing floor of Araunah, or Ornan, the Jebusite, and there offered to the Lord burnt offerings, and peace offerings, and the plague was stayed, 2 Sam. 24.16,21,25. 1 Chron. 21.16. where afterward by Solomon, the Temple was built, 2 Chron. 3.1. This mount was high, for it was seen far off, Gen. 22.4. This mount Sion (for so most usually it is called) was a type of the Church, Psal. 2.6. and 48.2. And as it was a figure of the spiritual Temple under Christ, when the Church was to be made catholic; see of it, Esay 2.2,3. and 25.6,7,8,9,10. Mic. 4.1,2. Rev. 21.10. The mount may shadow out the Church's strength, and firm stability; its safety, splendor, and visibility. And yet a city upon a mount, may be hid sometimes with clouds, mists, fogs, tempests; and seen only of them that are within it. And it may also mind us to mount our thoughts on high, to heavenward, Col. 3.1,2. The woman has the Moon under her feet, Apoc. 12.1.

{By which was as a frame of the City on the South} Or, upon which mountain: was as a frame of a city on the South. The city Jerusalem had formerly been built thereby; and was after by Zerubbabel and Nehemiah built there. But here the city of Jerusalem is not meant: For in this vision it was to be built from the Temple Southwards, sundry miles; as appears, Chap. 45.1,2,3,4,5,6. and Chap. 48.8,9,10,13,15,16,17,18,19,20. See the Annotations on Chap. 48.15. Which among other things, shows this vision of the Temple and city, not to be meant literally; but mystically, of the ample and flourishing estate of Christ's Church under the Gospel. And the words here are, as the frame of the City; that is, the Temple here shown in vision, was built like the frame of a city, of such largeness, and with so many walls, gates, courts and towers, a city. And this building appeared on the South to the Prophet, that came in vision from Babylon, which stands thence most Northerly; not that this building was on the South part of the hill. See Psal. 48.2.

Verse 3. {And behold} To raise attention; See Genes. 28.12,13.

{a man} An Angel in the likeness of a man, prefiguring Christ, Chap. 1.26. and 9.2. and 43.6. where he seems distinct from the Lord, speaking out of the Temple, Zeph. 2.12. The man Gabriel is named, Dan. 9.2. but yet here, most likely is meant the Angel of the Covenant, Christ himself, usually appearing as a man, and styled a man, Genes. 18.1,13. and 32.24,30. Josh. 5.13,14. Judg. 13.11, &c. Dan. 7.13. Act. 17.31. Rev. 1.13. and 11.5. and Chap. 14.14.

{like the appearance of brass} As burnished, and burning brass; as fire, Chap. 1.7. Rev. 1.15. This may intimate, Christ's purity, sanctity; yea, his divinity, as some will. He appears not here, as an angry judge, as Chap. 1.27. But lovingly, as a master builder.

{with a line of flax in his hand, and a measuring reed} Likely the one, in the one hand; and the other, in the other. This line or cord might be to measure the greater spaces; as the compass of the outer wall, the floors of the whole building, and of the courts, the waters, Chap. 47.3. serving well for such uses, Zach. 2.1,2. And the reed, or rod, to measure the height and thickness of the walls, and the proportion of the gates, chambers, porches, and things of the Temple. And thus much used, and most fit, for lightness, stiffness, and other ways, for such purposes, Rev. 11.1. and Chap. 21.15. A golden reed is there, to measure the golden and heavenly Jerusalem. Our measuring line, and reed, must be the sacred Scriptures. By them must God's house be built and ordered. To this does allude the manner of speech, Esay 28.10. Gal. 6.16. Phil. 3.16. See Exod. 25.9,40. Act. 7.44. Heb. 8.5.

{and he stood in the gate} Or, by the gate. As the keeper of the Temple, as the guider and teacher of the Prophet; He having, indeed, the direction and administration of the spiritual building; as the Lord of the house, and heir of all, having the charge and power of opening and shutting, Heb. 1.2. and 3.6. Joh. 10.2,3. Revel. 3.7. In the North gate of the utmost wall, most likely, next to one coming from Babylon, and next to the East angle or corner on that square. Christ is the gate, and way, and as it were the doorkeeper to the Father, Joh. 14.6. and 10.9. Rom. 5.2. Cant. 2.9.

Verse 4. {Son of Man} See Annotations on Chap. 2.1. Here is the end and use of the vision.

{behold with thine eyes, and hear} So did the Lord reveal to Moses in vision, the fashion of the Tabernacle; To David, the fashion of the Temple; and to John, the new Jerusalem. Here Ezekiel was to learn some things by sight, some things, by hearing, Prov. 20.12. yet these words are not to be understood here of the bodily senses properly; for he was now in body, in the country of Babylon: but of the answerable faculties of the mind.

{Set thine heart upon all} He was to lay up all in his heart, take it to heart, as the phrases are used, Psal. 62.10. 2 Sam. 21.11. 2 Sam. 19.19. to mark and weigh all, to mind and remember all, with all diligence possible, Mat. 11.15. Apoc. 2.11. Mat. 24.15. Jer. 48.10. and Ezek. 44.5.

{for to the intent——: declare all, &c.} The Angel is a Prophet, to the Prophet Ezekiel: and Ezekiel the Prophet, is an Angel to the Church.

{Declare} We must learn to teach others: what use of a candle hid under a bushel? Matth. 10.27. 2 Tim. 4.2. For to teach others, for their use and sake; as Joh. 12.30. is Ezekiel here instructed, Ezek. 43.10,11. Thus Paul did, Act. 20.20,27. Thus our Savior prescribes, Mat. 28.20. and practices, Joh. 15.15.

{declare all} By words, deeds, gestures, to the Church. Not anything here is superfluous or impertinent.

{to the house of Israel} This concerns both Jew and Gentile, Rom. 11.20.

Verse 5. {And behold, a wall on the outside of the house round about} The utmost wall of stone, enclosing the house, temple, and courts, porches, chambers, and whole buildings. So largely is house taken; as elsewhere, 2 Sam. 7.5,6. 1 Chron. 22.5. So Ezek. 43.12. And this wall was foursquare, as after appears, Chap. 42.16, &c. and so compassing the house round about; or, as the Hebrew is, round about, round about. See Esay 26.1. Zach. 2.4,5.

{A measuring reed of six cubits long, by the cubit, and an hand breadth} The length of the measuring reed, or rod, is here set down, as the sure rule of the measures following. But here two questions, and doubts are made; First, of the length of the cubit; And secondly, whether the handbreadth is to be added to every one of the six cubits in the reed, or only one handbreadth to the whole reed. The length of the cubit is a thing very considerable. For by cubits are reckoned almost all measures of buildings in Scripture. By cubits are measured the Ark of Noah, and the prevailing of the waters. By cubits are measured Moses' Tabernacle, the Ark, mercy seat, table of showbread, curtains, boards, altar of incense, altar of burnt offerings, court, and hangings of it. By cubits are measured Solomon's Temple, the Oracle, Sanctuary, porch, pillars, chambers, Cherubims, molten sea, lavers, with their bases and wheels, altar of burnt offerings. And so here in Ezekiel's Temple, by cubits are measured, the gate, posts, porches, arches, chambers, courts, tables, altar of burnt offerings, and all within and adjoining to the house itself, porch, temple, and oracle. And so by cubits is measured the wall of the heavenly Jerusalem, Apoc. 21. ver. 17.

Now a cubit properly signifies the elbow, and in measuring it signifies commonly the length from the elbow, to the end of the longest finger: which is somewhat more than the fourth part of a man's stature. And thus it differs, and is uncertain according to the several statures of men, of men in one age, much more in several ages. Virgil speaking of the stone lifted up and thrown by Turnus has these words,

vix illud lecti bis Sex Cervice subirent, Qualia nunc hominum producit corpora tellus. Aeneid. lib. 12. See August. de Civ. Dei lib. 15. cap. 9.

We have some distinction of cubits intimated in Scripture by these expressions; Og's bedstead was nine cubits long, four broad, after the cubit of a man, says the text, Deut. 3.11. and Apoc. 21.17. the wall of the new Jerusalem is measured to be 144 cubits, according to the measure of a man, that is of the Angel. The length of Solomon's Temple is said to be sixty cubits, after the first measure, 2 Chr. 3.3. so implying a second measure of cubits: and Ezekiel 41.8. is mention made of great cubits. See Annotations in ver. 42.

And finding the two pillars Jachin and Boaz, to be counted 18 cubits high apiece, in 1 King. 7.15. and to be 35 cubits high apiece, in 2 Chr. 3.15. and the base added to it, making thereto six: This occasions the common distinction of cubits, into common and sacred cubits; as there is, in common opinion, of shekels: the sacred cubits doubling the length of the common cubits; as the sacred shekel does the weight and worth of the common shekel: and this will reconcile the foresaid difference in the height of the two pillars. And hereupon sacred cubits, are conceived to be usually understood in sacred buildings: and the cubits of the measure of the house of the forest of Lebanon to be understood for common cubits, lest otherwise that house should exceed in measure the Lord's Temple. And likewise Cyrus his decree found in a roll at Achmetha, in the province of the Medes, does seem to reckon by common cubits; because it doubles some of Solomon's measure: Though possibly Cyrus, a heathen, might mistake in the right measures of the Temple; or the record be corrupted, Ezr. 6.3. And some learned men, for a seeming need, do apply sacred cubits to the building of Noah's ark. And more than this, we read not of the length of cubits in Scripture. What learned men have added above this; some making the sacred cubit, called also, say they, the royal cubit, and the legal cubit, to consist of one handbreadth more than the common cubit. Some again making the common cubit to consist of four handbreadths, or twelve inches: some of five handbreadths or fifteen inches, some of six handbreadths, or eighteen inches, that is our foot and half foot; and some of four and twenty inches, or two of our feet: And some making the cubit here mentioned to be our yard; Some, our common ell. All these are rather raised upon probable conjectures from uncertain antiquities, and traditions, than grounded on certain truths. And what cubit is here meant, we must leave to conjecture, upon the premises. Now for handbreadths, being four fingers breadth, or three inches; in common account, three handbreadths are our span, that is, twelve fingers, or nine thumbs or inches; and four handbreadth are our foot, that is, sixteen fingers, or twelve thumbs or inches. And so to come to the second question and doubt, To what the handbreadth, here mentioned, must be referred? Some conceive it is to be added to every one of the six cubits in the reed: and this seems to be seconded by that text, Chap. 43.13. where the cubit is defined by a cubit and an handbreadth: and it is further strengthened in them, by their apprehension of the suitableness of such a measure in compliance with the several parts of all the buildings. But that cubit then did not consist of six handbreadths; else most likely the reed would have been reckoned to consist of seven cubits exactly: But the cubit then must be of a longer extent; and specially it will be so, if it be the sacred cubit. But most understand this of one cubit to be added to the whole reed; and that as part of the measure, and not only for the use of the hand to hold it withal. In issue the point rests upon probabilities on both sides. And so the reed itself may rather be guessed at, than positively ascertained. But sure it is between three, and six yards.

{The breath of the building one Reed, and the height one Reed} That utmost wall being as a parapet, or breast-wall, or a kind of outward fence, round about all the courts and Temple; and that it was of this breadth and height, one reed or rod. The length of it, in the four squares of it, is set down, as most conceive, Chap. 42.16,17,18,19,20. See the Annotations there, and on ver. 6. of this Chapter, and on Chap. 45.2. This compassed the edge of the hill of mount Zion; very deep and steep valleys being on the outside of it round about. It was useful among other things, against the danger of falling: and this wall, and the other walls, of the same thickness about the several courts, and the Temple, may note the great strength and defensibleness that the Lord sets about his Church, Psal. 34.7. and 46.1, &c. and 125.1,2. Esay 26.1. Zech. 2.5. and 9.8. Rom. 8.31, &c. Joh. 10.28. We read not of such a wall as this compassing Solomon's Temple: which, among many other things, as will after appear, shows, that this Temple shown in vision to Ezekiel, is not the same with Solomon's Temple: Though some learned Papists do stiffly, if not grossly, maintain the contrary. See Annotations on Chap. 8.7.

Verse 6. {Then came he toward the gate which looketh toward the East} Heb. whose face was the way, &c. This is the East gate. But whether of the outward wall, last mentioned, and measured, ver. 5. compassing a court common to the Gentiles, and unclean; (if such a court there were) or of the wall compassing the court for the Jews only, in some respect common both to people and Priests, is a thing wherein learned interpreters do doubt, and differ; and which cannot be easily determined. We conceive it not to be the gate of the utmost wall; because that wall was but as a parapet, or breast-wall: and the height of that wall and gate is so low, and little; and the chambers, and other buildings, within this gate, and annexed to it, are so many, and so great; set down, ver. 6. to 17. which buildings seem most proper to that gate entering into the court for the Jews. The gate may mind us of Christ, the gate, and true door, Joh. 10.7. and 14.6. Zech. 6.12. And in all the gates, in each court, there is a constant regular uniformity observed; which may school us to conformity, and uniformity; that all things in the Church may be done decently and in order, 1 Cor. 14.40.

{And went up the stairs thereof} The Temple was built on the top of Mount Zion, And we read of three, or rather four degrees of leveled floors, or courts, by which they went up unto it. The first and lowermost had seven steps, by which they ascended from the level or floor, or plain within the utmost wall, to the exterior court for the people. For that pretended court for the Gentiles has no such sufficient warrant for it: Or, if any were to be so called, it was that next within the utmost wall. The Gentiles (when they became proselytes, at leastwise the proselytes, not of the gate, but of the court, as in aftertimes they were distinguished) had the same privileges in God's worship with the Jews. The number of seven steps, though not here mentioned, yet are set down in the North and South gates of this court, ver. 22,26. The second ascent was from the level of this exterior court, to the level of the inner and middle court, for the Priests and Levites; and this was by eight steps, ver. 31,34,37. The third ascent was from the level of the inner court, to the level of the inmost court of the Temple itself; proper it seems to the Priests only. The number of these steps are not set down: But may seem to be gathered from those of the former court. Lastly, there was another ascent from that inmost court, to the porch of the Temple, and Temple itself, ver. 49. The ascent from court to court, or from level to level, was only by the steps: For the gates and buildings in them were of the same level with their courts; and so the steps or stairs, were not behind the gates, or in the thickness of the walls; but before the walls and gates. And therefore he measures here the threshold, after he went up the stairs. These steps and stairs here, no doubt, were not high, and large steps; but easy ones, such as men and cattle for sacrifice might easily ascend. See Annotations on Vers. 17.

{And measured the Threshold of the Gate} The Hebrew word here used, signified the threshold properly so called; and also the upper lintel; and likewise the side posts of the gate. Which of these is here understood, is dubious; and accordingly the minds of interpreters various. We conceive, that the word here is taken in its proper signification, for the threshold on the ground. Yet some would understand it so, as including a building of wall thereupon, of the same breadth, and thickness; which might serve as for other uses, so for side posts to the gate. And so the two thresholds on the grounds and the walls on them, (being of the same breadth and thickness with the wall of the court) they conceive them to run from the wall of this court, along by the East side; that is, from South toward the North, one threshold, one reed; and from North towards the South, the other threshold, another reed; And thus shall the middle space be left open, for the entry of the gate: And the chambers within the gate, on each side, being each of the same measure, reeds apiece, shall run in a manner in a line along with these thresholds, and walls built thereupon; and leave still the way in the middle open for passage: and this also is conceived, will best agree with the rest of the buildings and measures mentioned in this gate, and porch. And so likewise do they understand the threshold of the gate, by the porch of the gate within, ver. 7. Or rather, taking it in its most proper signification for the threshold only of the gate, as the very letter of the text runs; then these thresholds, being reeds apiece, had a two-leafed door, meeting in the middle, upon a strong post wherein they shut, and so left the breadth of the entry, of the wideness of the opening of the gate, ten cubits; as it is ver. 11. These thresholds likely were a little lifted above the earth or floor. The height of this gate is set down, vers. 11. Of this, and all the other gates, see that in the Psal. 87.2.

Verse 7. {And every little Chamber} Within the wall, towards the Temple, was a reed square. So Vers. 12. as, say some, was the threshold and wall upon it, Ver. 6. and so both kept one breadth. It may be doubtful, whether the chambers were each a reed square within the wall, or without. And yet the inner walls of them might run level with the threshold, and wall of the East gate; and the back walls go further out, Northward and Southward. Of their number, and use, see Ver. 10. and the Annotations upon it.

{and between the little Chambers were five cubits} The chambers then were not continued together, nor contiguous; but a space betwixt each of them. Some conceive it best, to agree with the letter and words of the text, and with the due consideration of the length of the whole gate, porch and portal, from entrance to end, from East to West, mentioned to be fifty cubits, vers. 15. to understand here five cubits to be between each chamber; and four of those intervals to be on each side. Thus, five cubits between the East wall, and the first chamber; five between the first chamber and the second; five cubits between the second chamber and the third; and five between the third chamber, and the inner gate Westward; so reckoning in all, twenty cubits on each side of the gate between the chambers. And then these several spaces of five cubits apiece, most likely, were taken up with several posts or pilasters, arched on the top, reaching from one post to another, of that breadth apiece of five cubits, as is intimated, vers. 10. And under three of those arches, on either side, were the three chambers placed. Or, possibly the posts might be much less for breadth and thickness, and the far greater part of the five cubits, left for cloisters, or entries into the North and South walks, galleries, or cloisters, that lay within by the sides of the court. Others, understand the distances, or intervals between the chambers, to be but two on a side; and make each of them, to be five cubits. Yet others, understand but five cubits in all, between three chambers on a side. And so other five, between the other three chambers on the other side of the gate. Supposing so the first chamber to join to the East wall, and the third chamber to join to the inner gate Westward; and the middle chamber, to have two cubits and a half on the East side of it, and two cubits and a half on the West side of it. In these uncertainties, men may sooner say their mind, than safely determine, and soundly prove it.

{and the threshold of the gate, by the porch of the gate within was one reed} That is, the inner gate, Westward, answering to the outward gate, Eastward, (between which two, the porch, or entry-house, and the chambers were) had the like thresholds, and of the same measure, as the outward gate had. Here one of the thresholds, by analogy of number, or synecdoche of one part for the whole, is only mentioned; implying, the other to be equally understood. See Annotations on vers. 6.

Verse 8. {He measured also the porch of the gate within, one reed} The threshold of the inner gate was measured, vers. 7. The porch of it, here; both of one measure: these two distinct names, and relations, being contained in the same building. See Annotations on vers. 6. There were two porches, after the gate of the first entrance; the exterior porch, and the inner porch. The exterior, vers. 6. And this here; of the same length, from North to South, with the opening or light of the gate itself, ten cubits; and of the same breadth, from East to West, with the breadth or thickness of the wall of the court, which on the inside of it joined to the chambers: and this was one reed, as is here mentioned. This was, as it were, [unclear Greek], πυλάριον, πρόστοον, the outward portal, porch, or entry. And this place seems to lie open to the sky; for there is no mention of any roof over it; but only it is barely measured; and the eaves of the chambers reach into it; and the exterior front of the inner porch, is beautifully garnished; which would not be so, if the outward porch did cover it, by joining to it. The inner porch is meant, and mentioned in the next verse.

Verse 9. {then measured he the porch of the gate eight cubits} Some conceiving, in these words, a kind of relation had to the length of the whole porch, from East to West, understand them thus, That the posts therein sustaining the arches (between which the chambers were) were at eight cubits distance one from another. Others, that this porch stood crossing, as it were, over the way, that went forward, as you passed through it, to go straight up to the Temple. And it was eight cubits over, from North to South. And that the posts thereof being two cubits, did make it answerable to the breadth of the entry of the outward gate, mentioned after, vers. 11. And indeed, ten cubits is the constant measure of the breadth of all the entrances and entries, in the gates, porches, courts of the Temple, vers. 22,24,28,32,35. Chap. 41.2. But here the easier, and fairer understanding of the word, is, That this porch exceeded the other porch, and other parts of this body of building; in greatness, being eight cubits; and in the garnishing of the frontispieces, both East and West, being more beautified and preciously garnished.

{and the porch of the gate was inward} Or, This was the porch of the inner gate; so measured as aforesaid.

Verse 10. {and the little chambers} Three on each side, stood along the way, on the right and left hand. The measures and quantities of them were set down, vers. 7. These were for the porters to dwell in, to observe and watch the gate, on both sides; to keep that no unclean person, or any other, forbid by the Law, might enter in, 2 Chro. 23.19. These porters were of the Levites; and, were many in number. We read of four thousand, divided by David into courses, 1 Chro. 23.5,6. and assigned by lots, to the several gates, Eastward, Northward, Southward, and Westward, 1 Chr. 26.13——18. They were keepers of the doors, gates, entries. And this they did by wards, by their courses: after seven days still new came. And they lodged round about the house of God, because the charge was upon them; and the opening of the doors thereof every morning, pertained to them. They were also over the treasuries of the house of God; had charge of the ministering vessels, and other holy things; and were in many services, about the sacrifices and offerings, under the Priests. Thus it was in Solomon's Temple. See 1 Chron. 9. Chap. vers. 17——33.

{And the posts had one measure} Alike on both sides. See Annotations on vers. 7.

Verse 11. {and he measured the breath of the entry} See Annotations on vers. 9. The breadth of the first entry, or entering in of that outward East gate; from North to South; or from the one hand to the other: And not the breadth of any other particular place, or space that was within the entrance.

{and the length of the gate thirteen cubits} The length of the gate from the bottom to the top, which indeed is the height of the gate, is here rightly understood; and that by the common consent of interpreters.

V. 12. {The space also before the little chambers was one cubit} Space; Heb. limit or bound. This is variously understood. Some take it for a rail, or some such partition, one cubit broad, from the wall and posts of the chamber, on both sides, running up straight along by them, towards the Temple; and make it so serve as a narrow cloister, or through passage on both sides, north and south, of the gate before the chambers. And so the narrow the entry of ten cubits, contrary to that, ver. 11.

Others, That there was the space of one cubit broad (and as much high) before the chambers, on either side of the gate, north and south; so built as to serve for seats, for the porters, and others, upon occasions to sit on: leaving the distance of the entry, between the chambers on both sides, all along, still ten cubits broad and open. Others, understand this, of one cubit only, between the wall of the threshold and entry gate, and the first chamber, on either side, north and south, at the east end. Some also of the like cubit, between the last chamber; and the wall, on either side at the west end. But we conceive the most easy, useful, and likely interpretation to be this. That this cubit served for eaves at either end, east and west, to keep off the injuries of weather, as sun and rain, on both sides of the chambers, that were on both sides of the gate. See annotations on ver. 13. The other interpretations have their difficulties, encountering, and encumbering them; of which this is more free.

{And the little Chambers were} Every chamber on both sides was six cubits; as ver. 7. not six cubits standing inward, and distant so far from that one cubit on either side, last mentioned; For that would cross the measures and frames of the buildings formerly mentioned.

V. 13. {He measured then the gate} The breadth of the gate which he repeats in every of the gates following, ver. 21, 25, 29, 33, 36. Some here would run this reckoning of five and twenty cubits east and west, from one utmost bound of the chambers, to the other, all along the doors of the six chambers, on both sides of the gate; And so make it five and twenty cubits, on each side thus; The three chambers eighteen cubits; between them five cubits; and one cubit at the east end; and another at the west end of the chambers, for the eaves: The three chambers not having each a several roof, but one continued roof being to serve them all three. Others would run them east and west, from the front of this gate, (& so of the others) to the end of its portal, thus; In the breadth or thickness of the wall six cubits; the gatehouse as it were, or porter's lodge, six cubits; The portal itself eight cubits: Thresholds of the portal at each end two cubits; Eaves for the front of the gate, and the west end of the portal, each half a cubit: In all five and twenty. But what are these to the breadth of the gate? The better reckoning seems to be taken from north to south; for so lies the breadth of the gate. And then the breadth of five and twenty cubits from the roof of one chamber to the roof of another, from the outmost parts of them, seems to be taken up thus; The breadth of the gate ten cubits; The breadth of the chambers on either side of the gate, six cubits; so on both sides twelve cubits: and one cubit and a half the thickness of the back walls of the chambers, on the north side, and so on the south side: In all, five and twenty cubits; from the outmost point north, to the outmost point south, as aforesaid: which is the breadth of the whole building of the gate.

{door against door} Not meant of the door of the great east gate, being over against the door of the inner gate, lying west to it; and corresponding to it. But this is meant of the little doors of the little chambers, last named, on the south and north sides of the gate; which either did in a direct line face the one the other: Or, as some more probably, understand them, That the doors to each chamber were two, and so framed, that door was against door, in a line running from east to west; so that the doors standing open, one might see through the three chambers, from end to end, at one sight. And that thus it was on both sides of the gate.

V. 14. {He made also posts of sixty Cubits} He made; that is, by measuring showed, or designed to be made.

{posts} Heb. a post.

{Posts of sixty Cubits} Here the Jews cry for the help of Elias. And here many learned men slide over, or slightly touch upon this: and that with undue, if not unlikely satisfaction to themselves, and others. Some here conceit a number of posts, of sixty cubits high, pitched on end, in the courts; But know not to what end or use. Some speak of a threefold row of posts, or pillars, and three stories built upon them, one above another; each post in each story twenty cubits high; and they standing just one upon another, the floors only between them, they may be so reckoned, as if high sixty cubits a piece. And this they apply to the porches or galleries round about the court; and to the buildings and chambers over them. But the Prophet comes not yet into the court, till ver. 17. And these posts here do but reach unto the (first) post of the court, as the words express it, These words then seem to be confined to the buildings of the gate; taking in it the full length and breadth of it. And then must be understood, either for the fronts of the gate, sixty cubits high; or for certain eaves, to cover some part of the buildings of the gate, and running along sixty cubits: and so posts are interpreted, eaves; and the sixty cubits covered by them, are resolved so many, and no more; without any ground for it. And both these very hardly and harshly. Or else, as by some, for a cloister, or walks, supported with these posts, running upon the ground, from the east gate, before the chambers, up to the opening and entrance into the court before it, towards the Temple. But this shows nothing how, or which way these posts should be of sixty cubits. Or, if they apply the number to the length of the cloister, they so force the words; and lengthen the gate ten cubits beyond its due. Neither does this conceit stand and agree anything well with the other measures and buildings within the gate formerly mentioned. We rather do humbly conceive, (and some such thing, some learned men do seem to intimate,) That in analogy and correspondency to all the buildings round about the courts, there were two stories built above this gate, (and so above the others, ver. 20, 24, 28, 32, 35.) of the full length, and breadth of the gate; one story above another. The posts whereof are here only mentioned: as we meet with divers such abbreviations; over and above that we find many things clean omitted in this short and intricate description, as in due place shall appear) And these posts reckoning from the ground, in such manner as formerly was touched, were each sixty cubits high. And without this construction made, there will appear no small disproportion, and indecorum between the buildings of the gates, and the buildings of the courts adjoining. But thus the buildings of the gates will bear equal height with the buildings about the courts. Yet some reckon these sixty cubits thus; that is the roof of the chambers, with the eaves on the one side, five and twenty cubits; on both sides fifty. And ten cubits the inner porch; as the outward porch was, ver. 11. In all sixty. And that these posts, frontispieces, or forefronts did compass the building.

{even unto the Post of the Court round about the Gate} Of this court, see v. 17. This court had posts round about it; and buildings on them. And these joined on both sides of the gate; each gate being in the middle of its own wall.

V. 15. {And from the face} This is the length of the gate from east to west. And so fifty cubits are constantly reckoned the length of the other gates, ver. 21, 25, 29, 33, 36. These fifty cubits are reckoned by all from east to west: yet for the parcels and particulars, they are clean omitted by some. By others reckoned up; but very uncertainly and obscurely. Some do make this sum up thus; viz. Eighteen cubits the three chambers; twenty cubits the four spaces, or else pillars or posts between them three chambers, and walls at the east and west end of them: Those spaces, or else pillars being five cubits a piece. And six cubits a piece the thickness of the said east and west walls. So eighteen, twenty, and twelve, make up the fifty cubits. And all these covered with buildings. Others reckon thus; from face to face fifty cubits; and make the porch of the inner gate to be ten cubits more, Others, from the face of the gate of the entrance, standing in the outside of the wall encompassing the court, unto the inner gate, opening into the court itself fifty cubits, thus; Eighteen the chambers; five the middle spaces, and two the eaves: All these five and twenty, and all covered. And the other five and twenty from beyond the inner porch, to the entrance of the first court, uncovered and open to the sky. And so they make the portal of one reed, to stand before the face of the gate of the entrance, and not to be included in this number. See annotations on ver. 8. In these uncertainties and obscurities, we can get little, or no light; out of Moses' Tabernacle, or Solomon's Temple; because the courts and gates of them are so scantily touched there; which Ezekiel here does so much, and so long insist upon.

V. 16. {And there were narrow windows} Having dispatched all the parts of the structure of the gate; Now in this place he comes to describe the windows for light, and palm trees, for ornament and garnishing of the parts of the building.

{Narrow windows} That is, narrowed: most likely, placed in the middle of the thickness of the wall; and broader, and wider, both outward and inward: the wall being to this end sloped on both sides, both within and without; the better to gather and receive the light abroad; and to disperse and dilate it within. And these windows haply were like our lattice windows as the original word seems to import, darting in the light: or else, they were with leaves to open and shut; or else with glass, or some such thing, closed and shut up, 2 King. 6.4. These windows for light, may shadow out that light of spiritual illumination, and joy, whereby God shines in the hearts of his people, 1 Thess. 5.16. Rom. 5.2. Phil. 2.17.

{To the little Chambers} On which parts of them, we know not.

They might be towards the cloisters, on the east and west sides of the middle chambers.

{and to their Posts within the gate round about} Posts, or rather upper lintels; so ver. 9, 10. that is, in the walls above the doors, to give light to the inferior parts of the chambers; the doors, as some say, opening towards, or into the main entry and passage, on both sides ver. 13. Or else the words for posts, may signify the cloisters, arched from post to post, between the chambers. And these were within the gate, round about, or, on both sides; and windows were made to them. But they seem rather to be intended in the next words.

{and likewise to the Arches} Or, Galleries, or, Porches; those specified in the last words of the former annotation.

{and windows were round about inward} Windows on both sides, as has been showed; inward, or within the gate; besides the great light of the east, and west ends; or doors of the outward, and inward gate. All which gave abundant light to all the chambers, places, and passages within the whole gate.

{and upon each Posts were Palm trees} Engraven for ornament, and beauty on each post, or pillar, or front, and chapiter of the pillar, or tops of the wall within on both sides. This ornament of palm trees may shadow out to us, our ensigns of triumph and victory over the world, the flesh, and the devil, Rom. 8.31–37. Apoc. 20.11. and 7.9. 1 Cor. 15.54, 55. And thus he has wholly finished the east gate, with the buildings in it.

V. 17. {Then brought he me} The man, ver. 3. did it.

{into the outward Court} Here he first enters out of the gate into the court; going on westwards towards the Temple. The gate and buildings in this formerly mentioned, stood in this outward court; we mean within this second wall. And now he is passed between them, and got through them, into the outward court itself; to see what is behind these buildings; and what space before them, and betwixt this and the next court; and what compass on either hand him, towards north and south.

Now in Moses' Tabernacle, we read but of one court: and that was long, from east to west an hundred cubits: Broad from north to south, fifty cubits; and high all about five cubits. And but of one gate in it, of twenty cubits wide, placed in the middle of the east side, Exod. 27. and 38. chapters. And all this, and things in it, were under the hands and charge of the sons of Gershom and Merari: And to the sons of Kohath belonged the charge of the Tabernacle, itself, Num. chap. 3. and 4. In Solomon's Temple we read of two courts; and they so named, and numbered, 2 King. 21.5. and 23.12. 2 Chron. 33.5. The one, the inner court, or the court of the priests, or the court of the house of the Lord, or before the house of the Lord, 1 King. 6.36. and 7.12. and 8.64. 2 Chron. 4.9. and 7.7. The other called the great court, 1 King. 7.9, 12. 2 Chron. 4.9. which was for the people. A new court is mentioned, 2 Chron. 20.5. But that is, the old renewed by Asa, when he renewed the altar of the Lord, 2 Chron. 15.8. Or else, as some would have it, the court of the people, newly divided by a partition wall, to distinguish between men, and women, in it. And a middle court is named also, 2 King. 20.4. But the margin reads, city, for court: showing the word signifies both. And so city, the sense of the place might seem to carry it; for there was a double city of Jerusalem, (the word is of the dual number) beside that called the city of David. And these, part in the tribe of Judah, and part in Benjamin. Compare together Jud. 1.8. 2 Sam. 5.6, 7, 8, 9. 2 King. 22.14. But chiefly, That place seems to import the middle court of King Hezekiah's palace: And that considering the person of Isaiah, and the place where the king lay sick, and Isaiah delivered his message. And of such a like court we read, 1 King. 7. ver. 8. Of an outmost court for the Gentiles, we read not. But some labor to gather it out of, 1 King. 8.41, 42, 43. Esay 56.3, 4, 5. Mar. 11.17.

Now Ezekiel's Temple had more courts. And they are, by divers men, diversely numbered and named. 1 The court or plain within the outmost wall. 2 The outward court, so called, in relation to the inner court. 3 The inner court. 4 The inmost court. Within this, the Temple was, with its porch and structures of chambers, joining to the outsides of the Temple, and of the Oracle, round about. And some add two courts more toward the west. And the first of all these, they make to be for the Gentiles; the second, for the people of Israel that were clean, according to the Levitical Law. The third, for the Levites and priests, and their accoutrements and employments; wherein the altar of burnt-offering was. And the fourth, for the priests only. Yet most writers do reckon, but upon three courts, viz. The first court within the outmost wall: the second, called here the exterior, the outward court, in reference to the inner court; this being the court of the people. The third, called the inner court, belonging to the priests; and in part also to the people, in their services and sacrifices. But to these must be added the fourth court, wherein the Temple was; and that properly to the priests only; as the chapter following does evince. And these four courts also, besides very many other arguments, do evince, that this Temple of Ezekiel is not the same with Solomon's; contrary to the most common tenet of the most learned Papists. Which error of theirs, together with the captivating of their judgments, to the letter of their vulgar Latin text, does much mislead them in the true literal understanding and interpretation of this vision and Temple. Now by court here, we must understand and comprehend, not only the plain floor, lying open to the sky; but also porches about it and their chambers, and other buildings, as the text shows. And these several courts, with the risings and varieties of them, may put us in mind of the diversities of gifts and graces, and offices, in the several members of Christ's mystical body here: and also of several degrees of glory in the courts and mansions of heaven; as there are stars in several spheres; and stars of several magnitudes in the fixed firmaments. Of these courts, see Psal. 84.2, 10.

{and lo there were Chambers} Being now in the east floor, and open plain of the outer exterior court, he sees and observes.

{Chambers} Cells, repositories, storehouses. For the priests and Levites to dwell in, while in their turns, they kept the service of the Temple; and wherein they did rest and repose themselves; and laid up in them part of the tithes, offerings and other things, belonging to them from the people; and of the frankincense and vessels, and other things belonging to the Temple, and the service of it. See Neh. 13.5, 9, 12, 13. And haply, into these might the people also retire themselves for accommodation, the better to order and compose themselves, and their business about their offerings, and sacrifices of all sorts. Yea, some make these to belong to the use of the people only. Of these chambers, of this, or the other courts, we read not anything in the structure of Solomon's Temple; but what is in David's preparation, and provision for his son Solomon, on this behalf, 1 Chron. 28.11, 12, 13. and that in chap. 9.26, 33. and chap. 23.28. And of them, we read also mention to be made, 2 King. 23.12. 2 Chron. 31.11. and Jer. 35.2, 4. and chap. 36.10.

{and a pavement made} For ornament and use; of stone and porphyry most likely; and curiously wrought with checker-work, as some translations have it. See chap. 42.3. 2 Chron. 7.3. See Ahasuerus' pavement, Esth. 1.6. And the use of this was to prevent dust, and dirt.

{round about} The pavement was all over the court, and the chambers; round about the court and pavement.

{thirty chambers} Fifteen on either side of this east gate, that is, northward and southward. And as some think, fifteen also on either side of the north, and of the south gates, eastward and westward.

{upon the pavement} Or, about the pavement, or built over the pavement, above, and upon it.

V. 18. {Pavement} That last mentioned.

{by the side of the gates} Not that pavement, within the first, and outmost breast-wall, lying before the east gate, of the second wall and exterior court, as some would have it. But this lies within the second wall, and exterior court; and by the side of the gates of that court.

{gates} So plurally, says the text. And the 20. and 24. verses, show, that it had a north gate, and a south gate, besides this east gate, all within this outward (not outmost) wall, or court. Which gates, running fifty cubits from the wall into it, did further occasion a division; and break this one exterior court, into more particular and lesser courts.

{over against the length of the gates} Not then the pavement, lying in the length of the gates, between the chambers; and other buildings of each gate; as some would have it. But that lying by the sides of the gate, that is, the north and south sides of this east gate; and so also correspondently the east, and the west sides, of the north and of the south gates, of this exterior and outward court: And these were directly, and punctually over against the lengths of these gates, butting thereon: and lying within the pointings in, & ends of the entrances from the three gates. The lengths of these gates were fifty cubits, running from the wall into the courts; counting therein the thickness of the wall. And that same length, was the breadth of these pavements, which did run from each side of these gates, so compassing the court, or little courts. The breadth then, we say, of these lateral pavements, was equal with the lengths of the gates. And the same was the constant breadth of all the porches, or galleries, that were round about all the courts; and built upon, or over and above those pavements. They were made as broad, as the gates were long. Their length was a great deal more, as will after appear.

{the lower pavement} Lower then that pavement, in the inner and upper court of the priests. Or, lower then that other part of this pavement, which lay in this same court, from under the porches or galleries, open to the sky; and likely, a little higher then this; or lower in the two sides, then in the middle. This pavement, haply, being a little convex in the middle, and a little declive, or declining on the two sides.

V. 19. {Then he measured the breadth from} The breadth; that is, the broad flat, and plain floor of this inward court.

{from the fore-front of the lower gate} From the inner, and western front of it. For each gate had two forefronts. And so leaving out the length of the gate itself out of this measure.

{of the lower gate} That is, of this east gate of the outward court, formerly measured: which is lower then the gate of the inner court, as the steps of ascent show, from the one to the other.

{unto the fore-front of the inner court} That is, the east forefront of the priests' court; and of the gate of it.

{without} Or from without, that is, leaving out likewise the gate itself, and the length of it out of this measure.

{an hundred cubits Eastward} That is, between the two gates, lay this broad plain, in the open air, and hundred cubits from east to west.

{and Northward} That is, so much also from north to south, even an hundred cubits. No other ways can this measure be taken or made. The plain so being, not only quadrangular, but a perfect quadrant or square, equilateral. This was the east flat or floor. The like was that of the north, ver. 23. and that of the south, ver. 27. For from each of these gates, to their opposite gates, lay an hundred cubits between. The meaning is, that he measured that floor, or flat, open to the sky, that lay between the gates of the outward and inner courts, on the east side; excluding the gates themselves; and found it to be an hundred cubits broad, and long.

V. 20. {And the Gate} This north gate, and likewise the south gate, ver. 24. are in all points and particulars, so like, or rather the same with the east gate, formerly described, that there needs little, or no further explanation of them. All things for buildings, parts, measures, ornaments, are common to them all. See ver. 6, 9, 10, 11, 12, 13, 14, 15, 16.

V. 21. {And the little Chambers} See ver. 7, 10, 11, 13, 15.

{first gate} East gate: and so named, ver. 22.

V. 22. {And their windows} See ver. 16.

{seven steps} And so in the south gate of this outward court. Which evinces the number of the stairs in the east, to be likewise seven, ver. 6. though they be not there named: they being all three gates of the same court, and the gates, and court, or little courts in it, being of one level and height. By these steps they came up from the floors of the lower court, to the gates of the higher court. See annotations on ver. 6. And this, with all the other steps in the other courts, and to the porch of the Temple, may mind us of our increasing, rising, and ascending from step to step, from degree to degree, in knowledge, faith, virtue, and all saving graces, 2 Pet. 1.5. still climbing up towards heaven, and God's Temple there, Psal. 84.7. See also, 1 Cor. 13.9, 10, 12. Eph. 4.12, 13, 14, 16.

V. 23. {And the Gate} The north gate of the inner court was right over against the north gate of the outward court.

{and toward the East} And so it was toward the east; that is, the east gate of the inner court, was right over against the east gate of the outward court.

{an hundred cubits} That is, between the two north gates, that of the outward, and that of the inner court, was a space of an hundred cubits long, and broad; a just square, altogether like that, ver. 19. The north flat, or floor or little court, was of the same spaciousness with that of the east.

V. 24. {After that he brought me} The south gate of the outward court. See ver. 21.

V. 25. {and there were windows} See ver. 22. and 21.

V. 26. {and seven steps} See ver. 22, 16.

{and the Arches thereof were before them} The steps also before the gates may seem to have their posts, arches, and garnishing of palm trees.

V. 27. {And there was a gate} See ver. 23.

{an hundred Cubits} That is southward, and eastward. See ver. 23.

V. 28. {And he brought me to the Inner-court} So that here is no gate mentioned, on the west quarter, of this outward court; nor yet on the west quarter of the inner court. Josephus records that in his time, there was no gate on the west quarter. Joseph. of the War of the Jews, lib. 6. chap. 6. yet it was otherwise in Solomon's Temple, 1 Chron. 9.24. and chap. 26.14–18. This inner court is within the third wall, and in the court of the priests. And this gate here measured, is the south gate of it. He comes to it directly from the south gate of the outward court.

{To these Measures} To the measures of the three former gates in the outward court. And as the gates, so the porches, and arches of the inner court were equal, and of the same measure with the porches and arches of the outward court.

V. 29. {And the little Chambers thereof} See ver. 7, 10, 13, 15, 21, 25.

V. 30. {And the Arches round about were five and twenty Cubits long} Some here expound long, to be meant broad; & five cubits, to be five tens or decades of cubits, alleging the like ellipsis to be the 2 Sam. 6.4. and chap. 10.17. And so, by the last word, broad, they understand long. And thus the measure of the arches would fall in with the measure in the former verse, and be the same with it; that is, fifty cubits long, and five and twenty cubits broad. And some are so forward for this, that they stick not to charge the text itself with corruption, through error of copies, and default of the scribes; and would have it altered to their opinion aforesaid. But this offers open violence and injury to the sacred text. And that their exposition would seem to be but a needless repetition, falling in with that which is so often set down before. Others therefore understand it thus, That the posts which did bear up the arches within the gates, (for what is said here of one gate, they apply also to the rest of the gates,) and were between the three chambers, on each side of the gates, were long, or high in the top of their arches 25 cubits; and broad in their bottoms or settles at least, five cubits. But besides other things, the next words following in the next verse, that the arches were towards the utter or outward court, do seem to us to cross this interpretation. Others would bring these arches also within the gates. But yet with much more intricacies and difficulties, what arches they should be, and how to fit these measures to them. We rather conceive, That as the Prophet, after finishing the description, and measuring of the first gate in the outward court was brought into the court itself, to see it described; so here, after the description of the first gate in the inner court, he is brought now out of the gate, into the inner court itself, to see it in part described; and finds here the arches of those pillars, round about the inner court, to be 25 cubits long, or high; and five cubits broad a piece. And these arches to look towards the outward court, as it follows in the next words; which they could no ways do, if they stood within the gate.

V. 31. {And the Arches thereof were towards the outward Court} Herein this inner court differs from the outward. There the arches were before them, ver. 22, 26. that is, forward: Here the arches were toward the outward court, that is, looked backward. And this evinces the truth of the exposition of the former verse.

{and Palm trees} See annotations on ver. 16, 22, 26.

{eight steps} And so in the other two gates of this inner court, ver. 34, 37. And herein likewise is a difference between this, and the outward court: That had but seven steps in the ascent to it; This eight: which might amount to the height of about two yards.

V. 32. {And he brought me} The east gate of the inner court. And this lay then next in his way. See ver. 28.

V. 33. {And the little Chambers} See ver. 29.

V. 34. {And the Arches} See ver. 31.

V. 35. {And he brought me} The north gate of the inner court. And this lay next after the east gate. See ver. 28, 32.

V. 36. {The little Chambers} See ver. 33, 29.

V. 37. {And the Posts} See ver. 34, 31. Called arches there, and posts here. The wall and outward compass of the outward court, was of stone. But it seems the outward compass & bounds of the inner court, was only distinguished by posts at certain distances. And if so, the people in the outward court might see the sacrifices, and services performed by the priests in the inner court.

V. 38. {And the Chambers} Here, among the parts and measures of the fabric, he begins to intermingle the use of some of the parts; and shows, at, and about the north gate of the inner court, the use of chambers, to wash the sacrifices in, ver. 38. of tables, to slay the sacrifices on, ver. 39, 40, 41, 42. and of hooks, to hang on them, and their parts, ver. 43.

{Chambers} Some imagine one, some two, one upon each side of the gate; some six, viz. three on each side: understanding them of the three little chambers, on each side, within the north gate; whereof ver. 36. But these seem to be other chambers, without any certain number set down, built for this use; with vessels of brass, with water in them, to wash therein the burnt-offerings and sacrifices, their entrails and flesh: and seated by the posts of the gates; either those, by the cloisters, which run east and west, along from the two sides of the north gate, and faced those parts of the inner court; or else, those by the entries into the open flat, or floor of the inner court; which were close by the other, and under the fronts of the arches of that court; and in those vacant places between the bounding posts mentioned in the former verse. Yet all this only on the north quarter of this court; as the text seems to give it: and not round about all the quarters of it, as some upon probabilities do conjecture.

{washed} In Solomon's Temple we read of a molten sea, for the priests to wash in; and of ten lavers of brass, to wash in them such things as they offered for the burnt-offerings, 1 King. 7.23, 38. 2 Chron. 4.2, 6. And those may seem to be placed in the Temple, 1 King. 7.39. However, yet herein appears a difference between Solomon's, and Ezekiel's Temple. We read but of one laver in Moses' Tabernacle, Exod. 30.18, 19, 20, 21. and chap. 40.30. and that was between the Tabernacle of the Congregation and the altar.

V. 39. {And in the porch} We have here place, number, matter, form, measure, and use of the tables, in this and the three verses following. The place and situation of them is the most difficult.

{in the porch of the gate} Some place the tables here, even all the eight tables, within the gate; and make the sacred slaughter to be acted there; partly in the very porch of the gate, in the very threshold, and exterior part of it: and partly in the more inward parts of it. But we conceive this place to be too narrow, and full of inconveniences, for such a purpose. And finding these other expressions of the place, at the side without, at the porch of the gate, ver. 40. by the side of the gate, four on this side, and four on that side; we rather understand thereby, not the inward, but the outward sides of the porch and the gate, by the cloisters, which run east and west from the two outsides of the north gate, hard by the washing chambers, and under covert of the cloisters; so to save the priests from the injuries of weather, wind, sun, & rain, whiles they were slaying and preparing the sacrifices; and to prevent disturbances, which in the gate were likely to fall out.

{Two tables} Here begins the number of the tables.

{on this side} Both, not insides; but outsides; leaving the gate, entrance, and passage free.

{to slay} So ver. 41, 42. and to lay the flesh of the offering, on them, ver. 43. and the instruments for the slaughter, ver. 42. Here is the use of these tables. The sacrifice then was not slain close by the side of the altar, but on the north side of it, agreeing therein, with that. Lev. 1.11.

{the sin-offering, and the trespass-offering} Levit. 4, 5, 6. and 7. chapters.

V. 40. {And at the side} As one goes up from without to the entry of the north gate. And therefore they mistake, that place these tables, mentioned in this verse, in the south gate.

V. 41. {Four tables} The number, site, and use of all the tables. Though the text affords no more, than is said; yet men will raise various opinions, where any the least probability may possibly appear, and give them advantage. And so, some place these tables in the open court, and open air; Some make them in number twelve; that is four for the whole burnt-offerings, for the constant burnt-offering, and for the sin-offering, and trespass-offering of the congregation, ver. 42. And eight more for other sacrifices of particular men, in this verse. Some others make them sixteen; some, four and twenty; assigning to each of the three gates eight a piece. Some (which is strange) deny that there was any table at the north gate. But these all do sooth up themselves in their own fancies, without any warrant from the text.

V. 42. {And the four tables} Not other four besides the former eight, as some would have it. But four of them, or rather, the four tables, on either side, in such manner as they are reckoned in the former verse, that is, all the eight tables.

{of hewen stone} The matter, and form of the tables. It may be of one stone a piece. However, they were of hewn stone, well wrought, and polished; not much unlike those, 1 King. 7.9.

{of a Cubit and a half long} These tables may seem very little on the square top, for the uses whereunto they are assigned; unless cubits be here taken to be of the largest measure. A place of special note for this purpose. See annotations on ver. 5.

{The Instruments} Knives, basins, bowls, and such other. See Ezra 1.9, 10. Some make four of the tables to be for instruments, and the other four for sacrifices, and flesh of the offerings, ver. 43.

V. 43. {and within were hooks} Some translate end-irons; some ledges at the edges of the tables, an handbreadth high, and turning inward, to keep in the instruments, and flesh, that lay on the tables, from sliding, or falling off. Some, tripets, or brand-irons, or fire-stones, set two and two together, to set pots or kettles upon, and to keep in the fire. See Psal. 68.13. But we have it translated hooks; and so the word bears. And that best agrees with the business in hand. Hooks then were in the slaughterhouses, where the tables were. And the word being of the dual number, seems to imply, that two tangs were made upon one stem, an handbreadth one from another: and these were fastened round about the wall, at convenient distances, that if need were, the two tangs of one hook might hold two several beasts' legs upon them. These were necessary for the flaying, and quartering of the beasts, and other uses.

{offering} The word Corban, is here in the Hebrew. The word used by our Savior, Mar. 7.11. and whence Corbana is used for treasury, Mat. 27.9.

V. 44. {And without the inner-gate} Or, rather, without at the inner-gate. Here are various translations, and interpretations; and the place is obscure, through such brevity as the Hebrew language uses. However, the learned Papists profess, That they will stick here to their vulgar Latin, and interpret accordingly, though they acknowledge the Hebrew differs from it: which indeed is their grand error, as we have said, and ground of their mistakes, in their expositions of this vision.

{were the Chambers of the singers in the inner Court} Sure it is, that the Prophet still here speaks of the inner court of the priests and Levites; and hitherto in the north gate of it, he measured the gate itself, and spoke of the chambers for washing, and places for slaughter. Tables, and hooks, at the sides of that gate. Now he comes from without the inner gate, into the inner court itself, and there sees the chambers of the singers, in this verse; of the priests, the keepers of the charge of the house, ver. 45. and of the priests the keepers of the charge of the altar, ver. 46. The number of these chambers, and the right places of them, in what quarters of this court they are situated, is the greatest point of difficulty. Some make two chambers here to be only spoken of; and them for the singers only, attending the charge of the house, and of the altar. Some make only four chambers. In the inner court, two for the singers, and two for the priests. The priests did offer sacrifice to God. And the singers, during the sacrifice, did offer unto him the sacrifice and song of praise. And of these men, some make these four chambers to be for the singers and priests to dwell in, successively by their weeks, as they attend the service. Others, not for habitation, but for the keeping of the musical instruments, and the vessels, and things requisite for the sacrifices. Other learned men to each of the three gates, both in the outward, and in the inner court, do assign ten chambers, five on the one side, and five on the other side, of each gate. Whence arises the number of 30 in the outward court, mentioned ver. 17. And that in these the ministers of the Temple did dwell by turns, each according to their several degrees, orders, and offices. And that those ten chambers, by this north gate, of the inner court, were for the singers: Those by the east gate were for the priests, the keepers of the charge of the altar: And those by the south gate, were for the priests, the keepers of the charge of the house. Others yet, do place these chambers mentioned in this, and the two verses following, at the back side (latus or dorsum) of the aforesaid buildings of the north gate of this inner court, joining to the partition wall, or cloisters that ran on the north quarter, between the outward, and this inner court; and so make them opening toward the south. And they assign these chambers to the priests, the keepers of the charge of the house, as it is ver. 45. and likewise one at the side of the east gate; that is, one row or rank of chambers, at the back side of the buildings of the east gate, viz. on the north side of these buildings: which stood not with their backs to the wall, or partition between the courts, as it was with them at the north gate; but with their backs to those buildings of the east gate, that ran along from east to west into the court; and so their prospect and facing was toward the north: and these they assign to the priests, the keepers of the charge of the altar; as they find it, ver. 46. And lastly, some do assign the chambers from the east to the north, to the singers: from the east to the south, to the keepers of the charge of the altar. And in this great and doubtful variety of opinions, we forbear to interpose, otherwise than in the notes following.

{singers} We read in Moses' time, that the priests were appointed to blow with the silver trumpets over the burnt-offerings, and peace-offerings, in the solemn feast, Num. 10.10. But of singers, and music, in God's service, we read much more, in the days of David, Solomon, Hezekiah, Josiah, Zerubbabel, Ezra, and Nehemiah, David appointed them; and that from God, and by the counsel of Gad, and Nathan; for the service of song, when the Ark had rest at Jerusalem, 1 Chr. 6.31. and 16.4, 5, 6. and for the service of the Tabernacle at Gibeon, 1 Chr. 16.37, 39. he appointed four thousand of them, all Levites, 1 Chr. 23.5. Teachers 288. 1 Chr. 25.7. whereof Heman, of the Kohathites; Asaph, of the Gerihonites, on his right hand; and Ethan, of the Mezarites, on his left hand; and Jeduthun were chief, 1 Chr. 25.6. and 6.31, 33, 39, 44. and Chenaniah, the master of the song, 1 Chr. 15.22, 27. Others, their brethren, besides the 288 were scholars, or of the second degree. He divided them by lot into 24 orders, and that for the service of the Temple which Solomon was to build. They were to wait by course, in their place and station; their office was for praise and thanks to God: and that with voice, lifting up the voice with joy, and with instruments, cornets, trumpets, cymbals, psalteries, harps, horn; with the instruments of David, says the text, and with the words and songs of David, because both of his making and composure, 1 Chr. 16.7. they did thus all the time of the burnt-offering, 2 Chr. 29.25, 26, 27, 28. they were employed in that work day and night, 1 Chr. 9.33. and 16.6. we read how David used them, in the bringing up of the Ark, from the house of Obed Edom, 1 Chr. 15. Solomon at his bringing of the Ark into the Oracle, they being arrayed in white linen, having cymbals, and psalteries, and harps, stood at the east end of the altar, and with them 120 priests, sounding with trumpets, 2 Chr. 5.12. Hezekiah likewise used them; and Josiah, in their solemn reformations, and passovers. Many of them came with Zerubbabel, and Ezra, out of the captivity. Zerubbabel had them at his laying the foundation of the Temple; and Nehemiah at his dedication of the walls of Jerusalem: all use of music and songs is not excluded in God's worship and service, in the New Testament, Ephes. 5.18. Col. 3.16. 1 Cor. 14.26. See the use of music, 2 King. 3.15. 1 Chr. 25.3.

{inner court} Out of the gate.

{at the side} East and west sides of the north gate: or, at the back of the then buildings, and next the north partition wall.

{one at the side} One row, or rank of chambers, at the north side of the east gate, with their backs to the long side of that gate; and so their prospect was toward the north.

V. 45. {This Chamber} Or, row of Chambers; a change of numbers.

{for the Priests} We may here understand the Levites, given by God to and for the use and service of the priests, Num. 3. 1 Chr. 23.27, 30. and Chap. 24.20. and Chap. 25. and Chap. 26. See God's wrath on King Uzziah, for violation of this charge 2 Chr. 26.16. The Levites kept the charge of the house, in cleansing, the holy places whereunto they had access, and observing the laws of all the several sacrifices, 1 Chr. 23.28, 29. and being singers, 1 Chr. 23.30. and porters, 1 Chron. 26.

V. 46. {Toward the North} From the north side of the length of the east gate: that row of chambers, vers. 44.

{the Priests} Properly so called; as the words following import.

{of the Altar} About the sacrifices, and specially and particularly, the charge of the perpetual fire upon the altar; which coming down from heaven, was commanded perpetually to be preserved, and never to be suffered to go out, Levit. 6.13. and 9.24. 2 Chr. 7.1, 2. Macc. 2.10, 11. In an apish imitation whereof some ancient heathens had their vestal fire kept by their vestal virgins, which never suffered it to go out: whereof the Poet,

Vigilemque sacraverat ignem,
excubias divum æternas, Æneid. 4.

{These are the sons of Zadok} Zadock was made high priest, and put in the place and room of Abiathar, by Solomon, 1 King. 2.26, 27, 35. and he was of the right line, descended of Eleazar, the eldest son of Aaron, the ninth from him. Abiather and his ancestor Eli, and some others of that race, however they came to be high priests, yet descended but of the younger brother Ithamar: and Abiathar was deposed, to fulfill the Word of the Lord against the house of Eli. Zadock then was the right high priest. He anointed Solomon King. He first served in Solomon's Temple; and in his race, the high priesthood, afterwards continued. See Chap. 44.16, 17.

{which come near} Exod. 19.22. Lev. 10.3. and 21.17, 18, 21, 23.

V. 47. {the court} Inner court, between the three inner gates, the flat and floor of it.

{an hundred cubits} Square, equilaterad. Of the same measure where the three open flats and floors of the outward court, ver. 19, 23, 27. yea, and the gates of the both courts, all six, were all alike each other, in buildings and measures, fifty long, and five and twenty broad, each of them; so uniform was the frame of these buildings: and the porches, or galleries and chambers in both courts, most alike, though with some differences. This inner court had, it seems, but this one open flat or floor, and that lying before the three gates of it: whereas the outward court, by reason of the largeness of it, had three such; one before each gate of it. The west side of this square seems to be some small partition between this court, and the Temple.

{and the altar that was before the house} The altar before the Temple itself. To distinguish it from the altar within the house, That was the golden altar; this the brazen altar: That, to burn incense on it; This, the flesh of the sacrifices. This is described and measured, Chap. 43.13——18. Here the place of it is set down to be before the house. So Exod. 40.6, 29. That altar before the door of the Tabernacle of the Tent of the Congregation. This, we doubt, was placed in the very midst of this court, or open flat; over against the three gates of it, and before the house. And these gates standing in a direct line with the three gates of the outward court, It follows that the gates being open, through them, the altar itself, the sacrifices, the priests, and the ministerial actions, might be seen of the people in the outward court, yea of them within the outmost wall. Christ is our both altar and sacrifice; our salvation in the midst of the earth, Psal. 74.12. Out of all the premises in this Court, we may gather, That many things which this inner court had in common with the outward court, for brevity sake are here omitted. And further light will come to both these courts, by analogy with the court of Solomon's Temple, by a right understanding of those texts, 1 King. 6.36. and 7.12.

V. 48. {And he brought me to the porch of the house} Having done with the courts, he now comes to the Temple itself, and the parts, chambers, and ornaments of it: which being the whole subject of the next Chapter, might best have occasioned the beginning of it here.

{porch} This porch stood just west from the altar; and some think, 20 cubits distant from the former inner court of the priests, Chap. 41.10. and about 60. from the altar itself. But others rather think upon a due and joint consideration of the symmetry of all the buildings in this court of the Temple; that the stairs of this porch joined to the east bounds of this court. Between the altar, and this porch of the house, seems to be a place of prayer; some open place where the priests used to pray, Joel. 2.17. abused to idolatry, Ezek. 8.16. This porch did join to the body of the Temple, as part of it, and the entrance into it. This is not that called Solomon's porch, wherein Jesus walked, Joh. 10.23. and wherein the people ran together to Peter and John, and the cripple healed by them, Act. 3.11. and wherein the Apostles, and the people were all with one accord, Act. 5.12. That must be some porch of the outward court. For into this, the people, or the Apostles, or our Savior himself never entered; as not being of the tribe of Levi, and of Aaron's line, who only were to enter into it. The true door and porch is Jesus Christ, Joh. 10.9, 28. and 14.6.

{of the house} That is, the Temple, so called κατ’ ἐξοχὴν, as we call the Bible; as if it were the only house worthy of that name. So 1 King. 8.27. 2 Chr. 7.12. Psal. 78.69. God's house for him to dwell in. His house of prayer, Esay 56.7. Mat. 21.13.

{and measured each post of the porch} We have here in this and the next verse, the porch, and the length and the breadth of it; the posts of it, and their measure, and pillars by them. We have also the breadth of the gate of this porch, and steps ascending to this porch. The length and the breadth of this porch are certainly set down in the next verse, without admitting any scruple about them: yea, and the breadth of the gate likewise, in this verse; and yet great variety, and much difficulty arises among interpreters, upon other points and passages of the words. The main ground thereof is, because some reckon the length of the porch from north to south, and the breadth from east to west. Others, clean contrary. The former, reckoning the east front of the porch, running from north to south to be 20 cubits, labor to make it up divers ways. Some thus, in these particulars, viz. In the middle of it a door of four cubits broad: on either side of that door a gate, or leaves of a gate, to open when occasion was, three cubits on this side, and three cubits on that side; and on either side of these leaves, cloisters of five cubits long: and thus they take up the whole length or front of the porch: the 20 cubits. Others thus; a post in the middle, whereon the leaves of the door meet, two cubits broad: the breadth of the opening leaves, three cubits a piece; and the posts whereon they did hang and turn, one a piece: and the posts or wall on either side the door, five cubits a piece; in all 20. And thus passing through the porch into the house, you pass through the breadth of the porch, not the length of it. On the other side some conceive the meaning to be this; That the length of this porch stood east and west, being 20 cubits within the walls; the breadth, north and south, being 11 cubits within the walls: which breadth was taken up thus; a two leafed gate of three cubits a piece, for the light and opening of it, like one of those, Ch. 41.24. and a middle post of one cubit whereon they met and closed; and a post on either side of two cubits a piece, joined to and with the leaf, and opening of the gate, which so made up five cubits on either side the middle post, and so justly arises the sum of eleven cubits, for the breadth of the porch within the walls: and then the length of the porch remaining, will admit of no difficulty. See Annotations on Chap. 41.13.

{post of the porch} To distinguish it from the post of the gate which had the leaf adjoining to it.

{three cubits} Each leaf of the gate: and this joining to the post of it, whereon it did hang and turn, made four cubits.

V. 49. {the length} Some take it from east to west; as the length was reckoned in the east gates; and so in the body of the Temple. But this better suits with the description of Solomon's Temple, and with the whole frame and measures of this building, to be taken from north to south, along the breadth of the Temple.

{and the breadth} From north to south, eleven cubits, say some: But rather from east to west. The breadth of Solomon's porch was but ten cubits, 1 King. 6.3. In this, and in many other dimensions this Temple differs from that of Solomon. The height of Solomon's porch was 120 cubits, 2 Chr. 3.4.

{by the steps} The text sets not down the number of these steps, as it did in the two courts. And hereupon divers men take liberty to themselves for divers opinions: Some saying 15. Some 12. Some 11. Some 10. Most 8. as were in the last, and inner court; and is so expressed in their Latin translation, though without warrant of the Hebrew Canon; and Jerom himself, the author of their Latin translation, as they will have it in his comments upon this place, leaves the number doubtful.

{pillars by the posts} Standing by themselves, within the porch, near the wall of the Temple, as most think; as Jachin and Boaz in the porch of Solomon's Temple, 1 King. 7.21. 2 Chron. 3.17. The measures & form of which pillars are set down 1 King. 7.15, 23. 2 Chron. 3.15, 16, 17. See the Annotations on the fifth verse of this Chapter. This opinion stands well with those, who make the length of the porch to run north and south; which opinion we best allow: But it would much impeach the entrance into the Temple, if we take the breadth of the porch, being 11 cubits, to run north and south, the breadth of the door of the Temple being 10 cubits, Chap. 41.2. such therefore are forced to make these pillars to be fixed, and as it were, half incorporated into the wall, and that by the posts, (these are the words of the text) namely, of the gate in the front of the porch. See Apoc. 3.11, 12. And thus much of the porch of the Temple: whereupon we may here again gather, That divers things touching the porch, and the upper buildings of it especially, are omitted here.

CHAPTER 41

Verse 1. {Afterwards he brought me to the Temple} He proceeds still from the outmost to the inmost, from the lower to the higher; from the porch, now to the Temple itself; the Sanctum or the body of it. This part alone is often called by the name of the Temple, the house. This is not that Temple, so named very often, in the New Testament; wherein our Savior is said to have walked; and at twelve years old to have heard the doctors, and asked them questions. Wherein he taught the people, and healed them, and wrought miracles; and through which he would not suffer any man to carry any vessel; and out of which he cast, and whipped out, and that twice, the buyers and sellers. Not that Temple, wherein the children cried Hosanna; and Anna continued fasting and praying, neither the Pharisee and Publican went up to pray; wherein the Apostles daily taught: and the believers daily continued with one accord. The Temple in those places must be meant, of the outward court of it only; here it is taken in its proper signification, for the Sanctuary, the Sanctum, the body, or basilick of the Temple, called the first Tabernacle, Heb. 9.2. Into which none might enter, no not the Levites themselves, but only the priests of the seed of Aaron. This Temple figured our Savior and his body, Joh. 2.19, 21. And we, and our bodies are by grace become the Temples of the Holy Ghost, 1 Cor. 6.19. and 3.16, 17. This material Temple here, the Angel begins to measure, and proceeds to the Oracle, and the parts and ornaments of them both; and to the outward chambers and buildings, which were appendixes of them. And first.

{the Posts} Some here would understand cloisters, standing upon posts, on either hand the gate, at the east end, before the body of the house; each six cubits broad from the wall of the house, eastward in the court; and running along the wall, five cubits on either side the gate, to the north and south corners of the house. But this in no wise can stand with the being and description of the porch already mentioned; which joined to the Temple. Some others, understand the fronts of the wall on both sides the gate. But the measure of six cubits a piece, agrees not to the fronts: and the straining of the gate to eight cubits, to make way for six on both sides, offers too great violence to the text, vers. 2. Others, understand chambers; but this carries no show of probability from the text, or structures. Others, more likely, understand the breadth of the wall, or thickness of the wall, on both sides the gate of the Temple or Sanctuary. Or, which differs not much, the posts of the gate, the north and south post, measured here in their length, or thickness from east to west; which is one reed, or six cubits; as also was the thickness of all the walls of the Temple, vers. 5. See Annotations on vers. 21.

{which was the breadth of the tabernacle} Some take tabernacle here for the upper threshold, or lintel of the door: which was, say they, not arched, but square or flat; and that was according to the thickness of the wall of six cubits. But this is a very hard and unheard of Catachresis, an harsh, and abusive construction of tabernacle. More fair it is to understand, that the former two sixes, of the breadth of the posts, fell in, and agreed with the breadth of the tabernacle of Moses; as indeed they did. For Moses' tabernacle was broad eight boards, and each board was of the breadth of a cubit and an half, which made up twelve cubits, Exod. 26.16, 22, 25. And for tabernacle, the LXX. here read and translate, Posts. And this measure of them, well agrees with the symmetry and harmony of this wondrous structure.

V. 2. {And the breadth of the door was ten cubits} Door; or, entrance. This door was in the midst of the outward, or east wall of the body of the Temple or Sanctuary, joining to the porch.

{ten cubits} The whole tabernacle of Moses, was in all, but twelve cubits broad. And the breadth of the porch, here, was eleven cubits; and of the door-way of it six cubits, Chap. 40.48, 49. This door, in Solomon's Temple, was but five cubits broad, 1 King. 6.33. the fourth part of the wall.

{and the sides of the door five cubits} Those five on each side of the door, did remain of the wall to the two sides of the house, to make the whole length of that wall twenty cubits, from north to south; according to the breadth of the Temple within, from corner to corner.

{the length thereof forty cubits} Length, from east to west, and breadth, from north to south, were of the same measure in Solomon's Temple, 1 King. 6.2, 17. And therefore it seems the thickness of the wall here, which divided between the body of the Temple and the Oracle, is besides the length of sixty cubits, whereof forty belong to the Temple, and twenty to the Oracle. In Moses' tabernacle, and Solomon's Temple, there was but a vail, dividing those sacred places, Exod. 26.31, 32, 33. 2 Chron. 3.14. Which division, or vail was reckoned in the sixty cubits, 1 King. 6.2. and 2 Chron. 3.3. And a vail seems to be likewise in Zerubbabel's Temple, repaired by Herod; which was rent at Christ's death. Matth. 27.51.

V. 3. {then went he inward} Through the body of the Temple, the holy place; to the Oracle, the most holy place.

{and measured the posts of the door two cubits} This partition differs from that in Solomon's Temple; as was said in the Annotations upon the former verse. Some imagine hereby, an entry, or cloister between the two holy places, besides the door. But this is inconsistent with the space and partition between them. Neither was there any entrance into the most holy place, but by the door. But this must be understood, either of the breadth, and thickness of the partition wall; which was thinner, as reason required, than the other walls of the Temple. Or, of two pilasters, by, or upon the posts of the door, on either side; chiefly for ornament sake.

{and the door six cubits} Some understand this of the height of the door, and conceive that vers. 5.17.20. have a relation to this height; and that the breadth is expressed in the next words, and measure of seven cubits. Others, and the most, take them for the breadth of the door. And of these, some thus, and that with most probability, That the door was a two-leafed door; as vers. 25. and either leaf of three cubits, so making up six cubits for the opening of the door, and space of entrance; with a middle post, whereon they met, of one cubit; and so making seven cubits for the whole breadth, as in the next words.

{and the breadth of the door seven cubits} See Annotations next preceding. Yet many force the words to mean those parts of the wall, remaining on both sides the door; seven, say they, on either side: which fourteen, with six of the door, make up twenty, the length of that wall and partition to the insides of the Oracle. But here, the door and post of it seem only to be measured; and the side-walls, on both sides of the door, to be omitted; as of themselves plain enough.

V. 4. {so he measured} The most holy place, within the walls, was a perfect square of twenty cubits. And so was the Oracle in Solomon's Temple, 1 King. 6.20. 2 Chron. 3.8. Moses' Tabernacle, by the boards of it, and by the curtains of Cherubins, may be gathered to be forty cubits long; whereof the holy place, thirty, and the most holy place, ten. And the whole, eight cubits broad, Exod. 26.

{before the Temple} That is, in the inner part of the Temple. Or, thus, The breadth of it was just equal, with the breadth of the body of the Temple, and stood straight and even before it, at the west end of it; therefore he calls that here the breadth; though the length, so called, were in itself of the same measure, as the sides are in a square.

{This is the most Holy place} Far more holy than any other place: Because there was God's Mercy Seat, and Propitiatory. It is called the Oracle, because God spoke with Moses, and gave his Oracles and answers there, Numb. 7.89. Exod. 25.22. and 20.33. It is called the inner-house, the inner-Temple, vers. 15, 17.

V. 5. {measured the wall of the house} Now he comes to the walls of the house, and the outward buildings. The wall of all the house, was six cubits thick, fit to support the height of the house.

{and the breadth} Of that lustration of chambers, joining to the out-walls of the house, the breadth, or bottom, or floor, was four cubits to the lowest story of them; and consequently, five to the middle; six to the highest. It was five in Solomon's Temple, to the nethermost; six to the middle-row, and seven to the third, and uppermost, 1 King. 6.6.

{on every side} That is north, and south, and west. For the text clears it, that the east side, or end, which was for the porch and entrance, had no chambers.

V. 6. {three, one over another, and thirty in order} Three stories; and thirty in each story, viz. most likely, twelve on the north side, and twelve on the south side, and six at the west side or end, in each story. And all the chambers on each story were of the same height, and breadth; about six cubits square a piece, and five cubits high; as those, 1 King. 6.10. that is, about one cubit above the ordinary stature of men in those days. Some conceive these to be overlaid with gold within; by that in Solomon's Temple, 2 Chron. 3.9. But that place seems to relate rather to the high chambers over the porch of the Temple. The use of these chambers was not for the habitations of women, or nuns, as some Papists would fain, and fondly have it: but for the priests, and for the safer custody of the gold and silver vessels of the Temple, and such other things, in those safe and sacred places.

{and they entered into the wall} Not the outwall of five cubits thick, ver. 9. but the wall of the house or Temple; at least the beams and floors of the middle, and upmost stories did so. But so entered, that the beams might have hold, and lie only upon the outward ledges, narrowings, or rabatements of the wall, as is signified in the next verse.

V. 7. {And there was an enlarging} The stories wider above, as the thickness of the walls of the house was made narrower and thinner above; that is, abated a cubit, for the beams, floor, and use of the middle story: and yet another cubit more than that, for the beams, floor, and enlargement of the highest story. So that the walls of the Temple were six cubits thick at the bottom: five at the middle story: and four at the highest story. And the chambers broad, four cubits the lowmost rank, five the middle, and six the highest rank.

{To the side Chambers} For them and their use; to receive the beams of them, and enlarge the rooms.

{the breadth of the house was still upward} The breadth of the chambers was gained, and enlarged still upwards on the house; increasing, as is expressed in the words. Not that the stories jutted outward, one above or beyond another. And winding stairs went up to these side chambers, and then passages through them, from chamber to chamber; winding so about the house.

V. 8. {I saw also the height of the house round about} Some understand this of the height of the seats round about the house, on the outside, sustained and supported by beams coming out of the walls, and being in height from the ground six cubits. Some, of the height of the rebatements, julets, or mensolas, upon which the beams of the chamber floor were laid, that they were six cubits one from the other, drawing upwards. And other some, of the height of the house, or Temple, thus; six cubits from the ground, to the floor of the lowest story, that is, six cubits the wall upwards, that was the foundation of the stories of chambers; being of the same height with the breadth of the door of the porch, Chap. 40.48. and with the breadth or thickness of the posts of the gate of the Temple, vers. 1. And of all the walls of the house, vers. 5. and then after that, The three stories of chambers, about five cubits high a piece. Others understand it, of the height of each story in each chamber. But most, and most likely, of the height of the highest story of chambers; He saw in the house, or at the house, the height of that highest story. The foundations of which story, were a full reed of six great cubits; gained so, by the second rebatement of the wall of the Temple. The foundations of the middle story were but five: and of the lowest, but four, vers. 5. The number of them in each story; and the height and breadth of them all alike. This height from the ground was about five and twenty cubits, viz. six to the first floor; five, each story; one, the thickness of each floor; and one, the top cover, being a flat roof, as houses in Palestine and Egypt in those times used to be. And above this height, the windows of the Temple were; and room enough for them.

{A full reed} As Gen. 23.9. full moving. See 2 Chr. 3.3. See Annotations on Chap. 40.5.

V. 9. {The thickness of the wall} Or, the breadth of it; in the same sense. And yet some, without all cause, deny this to be understood of the thickness of the wall, that it was thus thick, as five cubits; but that this wall stood at so much breadth and distance from the wall of the house.

{wall} Of stone; not of wood, as of posts, joists, and boards; as some weakly imagine.

{which was for the side Chambers without} That is, the exterior wall for the outsides of this building, and substruction of the side chambers, inclosing them all, as the outward wall and part of them.

{was five cubits} And this also is the breadth of the place that was left, vers. 11. And the thickness of the wall of that building, vers. 12. each of them one cubit less, than the thickness or breadth of the walls of the house, vers. 5.

{and that which was left was the place of the side Chambers that were within} Some understand hereby, the place of the side chambers themselves, that were within these bounds, and took up the space and place that was left, between this exterior wall of five cubits, and the walls of the Temple; The chambers thus from the exterior wall standing inwards towards the house: and this place or space was also about five cubits, whether you call it length, or breadth, vers. 11. Others take this place that was left, to be a void place and space of ground, clear and free from any buildings upon it, and lying next before these Temple-chambers; and being of the breadth of five cubits, round about the three sides of the Temple, north, south, and west; whence passage was to the doors of the foresaid Temple-chambers, one toward the north, and another toward the south, vers. 11. This place is called the place that was left, that is, left void and free of buildings, vers. 9, 11. And the word there used in the Original, is nowhere else found in Scripture.

V. 10. {And between the Chambers} That is, say some, Those of the Temple last spoken of; as if between chamber and chamber there were the wideness and distance of 20 cubits. But this is incredible and impossible; as appears by what has formerly been showed. Others would make twenty cubits to arise out of all those distances between those chambers of the Temple summed together. But neither may this be admitted, upon the former grounds. The meaning is, Between those chambers of the Temple last spoken of, which were for treasuries, and other chambers adjoining to the walls of the court, to the outmost part; we mean, of this inmost court, over the porches, or porticoes thereof; which chambers were chiefly for lodgings of the priests; and did face those other chambers of the Temple; Between them was this wideness here spoken of.

{was the wideness of twenty cubits} The words are plain. Some take them as they sound. Some say twenty cubits, besides the five cubits of the place that was left mentioned, vers. 9, 11. Now of this wideness of twenty cubits, it is not expressly set down how it was taken up, and employed. And hereupon opinions run divers ways. Some say, ten of them were taken up in galleries, or cloisters, upon pillars; those mentioned vers. 15.16. And the other ten, in floors or spaces open to the sky; that is, five cubits on each side of those middle galleries. Others say, This whole interval of twenty cubits, was free of buildings, and lay open to the sky. However, They labor to fill up the number of an hundred cubits in this court of the Temple, from north to south; Some thus; The Temple with its substructions and chambers, sixty cubits: This wideness here mentioned 20 cubits: and the galleries and upper chambers thereof joining to the walls of the court, 10 cubits on the north side, and 10 cubits on the south side. But these heed not that these particulars corrupting the wideness of 20 on both sides of the Temple, raise the sum to 120. Others, more rightly, reckon thus; The Temple with its substructions and chambers 50. The foresaid wideness on either side 20. and the galleries and upper chambers thereof, joining to the wall on either side, five. Or, excluding those last five cubits on either side for the chambers of the walls of the court, we may take in those five on each side, mentioned vers. 11.

{round about the house on every side} East, west, north, and south, say some: yet the symmetry, and architecture and fabric of all the buildings in this court seem to deny any such wideness to be left on the east end. It must then be understood of the north, south, and west sides: though some would have it on the north and south sides only; and, without just ground, do deny any such wideness to be left on the west end also.

V. 11. {And the doors of the side Chambers} Chambers of the Temple; not of the counterfeits, or supposed buttresses of the Temple. Those substructions of chambers, each of them had doors. What Papists write here of these doors opening into places for prayer, is besides the text; through the error of their vulgar Latin translation, to which they are tied.

{toward the place that was left} Vers. 9. of the breadth of five cubits round about, as it is in the end of this verse, left clear and free from buildings, close to the sides of these chambers. Others, not so well, taking the place that was left to the Temple, make these doors looking towards the Temple, if not into it. See Annotations on vers. 9.

{one door towards the North} The singular for the plural; that is, one sort of these doors were toward the north; that is, the doors of those chambers that were on the north side of the Temple, looked northward.

{and another door toward the South} That is, the other sort: namely, the doors of those chambers that were on the south side of the Temple, looked toward the south: and so all looked towards that quarter of the heavens that lay just before them. On the east end were no chambers; though some are otherwise minded; the porch of the Temple supplied the place of the chambers there. Some conceive, without sufficient ground, that there were but two doors only, or at least, that here are meant the two extream doors only, one on the north side of the Temple, and north chambers, and placed at the corner towards the east; and another on the south side of the Temple, and south chambers, at the end or corner toward the east: and that neither looked towards the Temple, nor towards the court, or wide and open place, but served for a supposed staircase, at the east end, on either side, whereby they went unto the chambers, and so through one chamber to another.

{and the breadth} Some say, from the wall of the Temple, to the wall which inclosed the buttresses. Others say, the breadth of the chambers within, in their inside. But most and best understand it of the place that was left void from buildings, close to the outside of these chambers, into which the doors opened.

{five cubits round about} Not between the walls of the Temple, and these chambers; as if there were a void space of five cubits broad, round about, between them: which some would therefore have to be filled up with earth; so burying, as it were, the Temple deep in ground. But no such thing, nor any such void place can be admitted; as the sixth verse does evince. Neither seem these five cubits to be part of the 20 cubits, vers. 10. But to lie between them, and the Temple-chambers.

V. 12. Great here is the difficulty of the text, and the variety of expositions.

{now the building} Some understand this of the chambers of the Temple, and their stories and buildings, which can no ways agree with the description, site, and measures following in this verse. Others, of the chambers of the wall of the court, standing at 20 cubits distance from the former. And this is improbable, if not impossible, as the other. Some understand it, of a building of chambers, in the middle of the wideness of 20 cubits, vers. 10. And some, of a wall, distinguishing this court into certain parts, viz. The segment, or separate place, as it is here translated; and the utter court, as it is called, Chap. 42.13, 7, 8, 9. But how these opinions can stand with the buildings premised, and within the compass of the court of the Temple, we cannot conceive. Others, more likely, and better agreeing with the words of the text, make this to be a building, west from the Temple, measured here; and in a several court, measured vers. 15. and the wall, and the galleries or chambers of it, measured also, vers. 15. and the garnishing of them, set down vers. 16.

{before} Vers. 15. over against; opposite, and opposite unto it.

{before the separate place} Some understand this of the chambers of the Temple. Some of the chambers, together with counterforts or buttresses of the wall of the Temple. Some, of the Temple itself. Some, of the Temple, and chambers or substructions, jointly. Some, of that segment, formerly mentioned. Others, more likely, of the middle open space of 20 cubits between the chambers, of the walls of the Temple, and of the walls of the court; that lay at the west end of the Temple.

{at the end towards the west} Toward the west end of the building, say some. Of the separate place; say others. The one making the building to be, before the separate place. The other, behind it. Some thus, on, or from the north and south sides of the separate place; which by a direct line looked full westward.

{West} Sea, in the Hebrew, signifying the west, because the great Midland Sea lay west from Jury, as has been said.

{was seventy cubits broad} Some reckon this breadth from east to west, which in proper speech is the length; and they make up the number thus. The length of the Temple, along the sides whereof, say they, this building was, 60 cubits: and the breadth of the last story of chambers, and of the wall of the west end, 10 cubits. Or, if they amount to some more, then they make the beginning of the building and reckoning to be so much backward from the beginning of the Temple. Some reckon this breadth of 70 in its proper acception from north to south, and at the west end; and account thus; The breadth of the Oracle within, 20 cubits; The thickness of the north, and south wall of the Oracle, 6 cubits a piece; the breadth of the chambers on both sides, four cubits a piece; the breadth or thickness of the exterior wall of those chambers, on both sides of the Temple, five cubits a piece; the breadth of a void or open space between the chambers, and another exterior wall compassing that void space, five cubits a piece: And the thickness of this last named wall, five cubits on either side the Temple, north and south: in all seventy cubits. Others reckon this breadth from the walls of the Temple, to the walls of the court, thus; The chambers and outwall of them, nine cubits: The interval and void open space between the chambers of the Temple, and those of the wall of the court, 20 cubits; and the galleries and chambers over them, joining to the wall of the court, six cubits: in all 35 on the north side of the Temple, and so many on the south side: in all 70 cubits. But, reckoning this, in a several court; all doubts and scruples are taken away.

{and the wall of the building was five cubits thick round about} This was the breadth and grossness of the wall of this building; and is the same thickness with that of the exterior wall of the side chambers, vers. 9. and with the breadth of the place that was left, vers. 11. one cubit less than the thickness of the walls of the house, vers. 5. Some place this wall clean behind this building, contrary to the letter of the text. Some make this wall to be the only thing meant and measured in this verse, how thick in itself, where, and how far it did run in breadth, or side-wise, from north to south; and how far long-wise, from east to west.

{and the length thereof ninety cubits} Some understand this of the distinguishing wall, and the proper length of it, ninety cubits, even the length of the court floor, or open plot and flat: Whereunto the walls, or buildings to the walls, being added, makes it up a hundred cubits, as the account is, vers. 13. Others understand this of the outer wall, part of the building itself, and reckon the length thus; the porch eleven cubits, the Temple and Oracle, with their walls, seventy; the chambers, and walls of them, nine: in all ninety. Others, taking here the length for height, comparing this with the breadth of seventy, conceive this building to be ninety cubits high. In this variety of opinions and expositions, others say, they can rather tell wherein to find fault, than wherewith to content, and satisfy themselves. But we conceive, that placing this in a several and distinct court, these difficulties will be removed; as will after more fully appear.

V. 13. {so he measured} The buildings being thus platformed, he now comes to make their measures; or, what he measured in some parts, he now gathers into one sum. He seems to some, in this, and the next verse, to cast the buildings into a square, though there was some difference in the posture of the buildings, and face of the floor of the close, or inner court. But indeed, the buildings are rather in several squares.

{the house an hundred cubits long} Some vary somewhat, in gathering up this sum; out of which variety, some further light, perhaps, may arise. All take this length, from east to west. Some number thus; Porch twenty cubits; Wall of the Temple, six; Temple, and Oracle 60. Walls and chambers, at the west end, fourteen. In all, a hundred cubits. Some thus, The wall of the porch, five cubits; the porch itself, with its posts, or cheeks of the door, 12½. East wall of the Temple, 6¼. The Temple and Oracle, sixty cubits; the west wall of the Oracle, 6½ breadth of the west chambers, five; the outward wall of them, broad, or thick, five cubits. In all, an hundred cubits. Others thus; The wall of the porch, 6 cubits; the breadth of the porch, eleven; the wall of the Temple, 6. Then for trestles, five cubits; the Temple, 40 cubits; The east wall of the Oracle, 6. the Oracle itself, 20 cubits; the west wall of it, 6 cubits: in all, an hundred cubits. But we conceive, the rightest reckoning to be thus, stairs to the east porch, 6 cubits; or rather from them, the thickness of the wall of the porch, 6 cubits; breadth of the porch, through which the entrance was made, in the inside, eleven cubits; the wall of the Temple, 6. The Temple itself, 40 cubits; The partition wall, two cubits; The Oracle, 20. The west wall of the Oracle, 6. The breadth of the west chambers, at the bottom, four cubits; And the thickness of their exterior wall, five cubits: In all, an hundred cubits. The breadth likewise an hundred cubits, from north to south; thus, The breadth of the Temple, twenty cubits: the thickness of each wall, north and south, 6 a piece: The breadth of the chambers on each side, four; the thickness of the exterior walls of the chambers, on each side, five: the breadth of the place that was left on either side, five: the wideness between, on either side, twenty: In all, an hundred cubits.

{and the separate place} Some understand this of the chambers of the wall of the court, that stood facing those of the Temple, at twenty cubits distance, on the north and south sides; and that they were from the east to the west point of them, a hundred cubits. Others, take it for a separate building of chambers, standing by itself, between the chambers of the Temple, and those of the court-wall, for the use of the priests, and their lodgings: And that this building, with the walls thereof, was of the same length with the other of the house, even just so large to serve their uses. Others conceive, That this explains, what the Prophet means, by house, in the former words; And that is, even this separate place, the porch, Temple, Oracle, chambers, and walls adjoining. So that this separate place was the Temple; or at least part of the Temple, the chambers running by, and adjoining to the sides of it; and so of the same measure and length with it. But we rather, conceive here to be meant, that building in a several court; as we mentioned in the Annotations upon the former verse; and the square of that court to be an hundred cubits, thus; The wideness of twenty cubits, on the west end of the Temple; the breadth of this building, which run east and west, seventy cubits, ver. 12. And the thickness of the wall of it, on either side, five, vers. 12. In all an hundred cubits. And then from north, to south, thus, The length of this building, ninety cubits, vers. 12. And the thickness of the wall, as formerly, five on each side; which makes up an hundred cubits.

V. 14. {Also the breadth of the face of the house} Here is measured, not the house itself, but that which was before the face of it; the breadth between the court of the priests, and the porch of the Temple, say some. Or, much rather, the whole east face of the court of the house; which was an hundred cubits.

{and of the separate place} The meaning thus, which is the separate place, that is the separate place: Or rather, that other separate place and court, which lay in a square, just west behind the Temple. And so the face of it, was, as the face of the house.

{Toward the east} Which lay eastward from the Temple, the east plot, or empty space, or open floor of this inmost court of the Temple, say some. But we rather understand the breadth from north to south, of the east face of these two courts of the house, and of the separate place just behind it, as we said before.

{An hundred cubits} From north to south; which some do open, and cast up thus, That at the east end, between the court of the priests, and the house or Temple, there was an empty open space running from north to south, an hundred cubits. viz. twenty in the breadth of the house, twenty on either side the house, in the separate place, and 20 in the thickness of the buildings, on either side the separate place. But we much rather gather up the sum of an hundred cubits, as we did before. Some conceiving all the buildings, and void spaces, mentioned in this court, (in the middle whereof the Temple is said to stand) to be more than one court of an hundred cubits square, will contain, have thought, that this court had an hundred cubits square on each side of it; as the court of the priests had. And surely such difficulties and perplexities do arise touching the symmetries, and correspondencies of these buildings, and void places, in one court, one with another, that we conceive builders and art-men in this kind cannot reconcile, and therefore we rather make two courts of them.

V. 15. {And he measured the length of the building} Of that building mentioned, ver. 12, 13. See the Annotations there. Some here understand this of the buildings of this court of the Temple, of those porticoes, or porches, made with pilasters, and arches, joining to the wall of this inmost court, wherewith it was encompassed; or rather, the west range of them, which ran along the west quarter, at the back of the Oracle behind it. Others of the buildings, which they suppose ran on the outside of the separate place, north and south; And that these did not reach clean up to the building that stood cross to them, at the west end; but broke off just against the sides of the chambers at that end of the house, and so left a space to pass from the north buildings, through the west, to the south buildings.

Again, some understand it of the buildings of that utter court, mentioned Chap. 42.1, 3, 7, 8, 9. which was behind the separate place, behind the breast-wall of it. Which we conceive to draw nearest to the letter of the text, and meaning of the Prophet; That the building within this separate place and court had these galleries or chambers on both sides of it; and made up the measure of length in such manner, as is here set down: yet we must needs confess, that here we walk in the midst of obscurities, and difficulties.

{over against} Vers. 12. before. The meaning may be within the breast-wall of it.

{The separate place} See Annotations on vers. 12.

{which was behind it} Some understand this of the separate place, that it was behind this building. But most, and most likely, mean it of the building, that it was behind the separate place, or breast-wall of it; which best agrees with the harmony and symmetry of the whole frame of all the buildings in this utter court. At leastwise, this building was behind, that is, toward the west, behind that east part, which he had measured before, ver. 14.

{and the Galleries thereof} Some mean by these, angles or corners. Some, buttresses of this building. Some, chambers, or storehouses. Others, more likely, do mean porches of this building; or galleries, supported with pillars; or, much to the same effect, the belconies of them, as we newly call them, the ornaments of them. These being in the west had their prospect, to the west part, and hindmost part of the Temple.

{on the one side} North and south sides of the house, or rather, east, and west sides of this building in the separate place.

{an hundred cubits} Equal with the place, ver. 14. and it was according to the length of all the porches in other courts. Of these hundred cubits, see the particulars, for length, and for breadth, (this court also being an equilateral quadrat) in the Annotations upon vers. 13.

{with the inner temple} That is, the Oracle, the hindmost part of the Temple, or rather the whole Temple, which was the inner part of all the buildings, being in the middle of that court, encompassed with porches, or pilasters and arches and chambers over them, joining to the wall of that court; saving that on the east quarter of the Temple court, most think there were no porches, galleries, or chambers.

{and the Porches of the Court} Not that one porch of the Temple; but the porches of this court: Which porches being the same in this court, as in the precedent courts, the Prophet thought it enough to touch them only in this one word. These porches, say some, running into the floor of this court, divided it into several squares. Others make this verse a kind of repetition or collection of what was said before; that is, that he measured the Temple in the midst of the Temple-court; and the porches about it. And this the rather, because of the latter words of the verse. But those words rather bear, that the Temple, and the porches of that Court, were an hundred cubits; as the buildings and galleries of this separate place. And it seems upon this occasion, the ornaments of the buildings as well of the Temple, as of this separate place, are described vers. 16——21.

V. 16. {The door Posts} The Prophet in all this Chapter seems to contain himself within the limits of the court of the Temple, and of the separate place; and comes here to set forth the garnishing of the buildings in these Courts, vers. 16——21. The door posts then we take in a latitude, to comprehend those, Chap. 40.48, 49. and those verse 1, 2, 3, 11, 20, 23, 24, 25. Of this Chapter, even the door posts in all the buildings of both the foresaid Courts. Some extend them to the door posts in the other Courts also of the priests, and of the people, in their gates and porches; and also to the thresholds, and upper lintels of them, and to the pilasters for ornament upon the walls.

{and the narrow windows} Either the small windows in the arches of the cloisters, and porches compassing the court of the Temple; or, the windows of the chambers joining to the Temple itself; narrow without, and broad within; or narrow in the middle of the wall, and broad and sloped both without and within, the better to receive the light, and to dilate it and disperse it; as in Solomon's Temple, 1 King. 6.4. See Annotations on Chap. 40.16.

We read of no windows in Moses' Tabernacle, no not one in the holy place itself. But of one candlestick there with seven lamps or lights, Exod. 25.31, 32, 37. & Chap. 37.17, 18, 23. To be kindled, and burnt always, from evening to morning; and possibly for want of windows, and light, from morning to evening again, Exod. 27.20, 21. & 30.8. Lev. 24.2, 3. 1 Sam. 3.3. In Solomon's Temple we read of windows, and ten candlesticks besides, 1 King. 7.49. 2 Chron. 4.7, 20, 21, 22. & 13.11. of these candlesticks we have no mention here; as not of many other things besides that were in Solomon's Temple. Now these windows, by the nature of the word, seem to be, like our lettice-windows, or windows of wood full of small holes bored through, least birds might get in at them. But the matter of them seems to be of gold, as Josephus testifies of the Temple windows in his time; and the rather, seeing Solomon covered the Oracle, Temple, porch, walls, floors, and all within, with gold: and made the candlesticks, and some vessels all of pure gold, 1 King. 6.20, 21, 22, 28, 30, 32, 35. 2 Chron. 3.4——11. Chap. 4.7, 8, 19, 20, 21, 22. These windows, to light, may put us in mind of the light of the Scriptures, Psal. 19.8, 9. Prov. 6.23. 2 Pet. 1.19.

{and the galleries} Galleries, and chambers of the house, vers. 5——12. and of the separate place, vers. 15. and some add, of the porches at the walls of the Courts, and of the gates entering into them.

{on their three stories} Some here understand the three stories of the galleries, and chambers, joining to the walls of the court of the Temple, on the three sides; The north, south, and west side. Others, the three stories of chambers, joining to the walls of the Temple itself, on those three sides; and that these were adorned and garnished, with the Cherubins and palm-trees following; and that the east end or face of the Temple needed it not, by reason of the porch and gate, thereof. Others, for stories, translating parts, understand, those three parts or sides of the Temple itself. Others, in a greater latitude, and more likelihood of truth, translate and understand it thus, Galleries to those three; that is, to the Temple, to the separate place, and to the walls of the court: yet in such varieties, we desire rather to be narrative, than too determinative.

{over against the door} Some understand a door on either side of the Temple. Some a threshold, or half pace, or bottom of turning, winding stairs, at the east ends that led into the side-chambers. But the galleries were not over against either of these. Others, understand doors opposite one to another; Those of the north side of the court to those of the south side of the court; and that they had the same measure, and manner of adorning. We rather conceive door from doors, by an allogy of numbers; and understand, that over against each door, of the galleries aforesaid, together with the doors of the Temple itself; or, about them doors, and above them, as it is vers. 17, 20. were the garnishings following.

{cieled with wood} Boards of wood: most likely of cedar, or olive-tree. Not that the tops or roofs of the chambers were sieled with them, instead of arches of stone, as some would. But the partitions between the chambers rather, were made of them; or partly with them. And the doors, and posts of the doors, namely of the porch, Temple, and Oracle, and other places formerly mentioned, were made of them, and most likely sieled with them; as the very walls of those three sacred places were, and had Cherubins and palm-trees carved upon them, overlaid with gold, as we read in Solomon's Temple, 1 King. 6. 2 Chron. 3. and 4 Chapters.

{and from the ground} Some interpret, as if the doors and posts, on the outside of the house, and the windows, galleries, and side-buildings, in their several stories had coverings, penthouses, or weather-boards over them to keep off the rain from them. And so likewise under them, or at their stools; to keep the wall betwixt that and the ground unbeaten of the weather. Some understand this, as if from the ground up to the windows, between the walls of the house on the outside, and the three stories of chambers, there were an empty and void place, and that here said to be filled up with earth; and the Temple so buried, as it were in the ground. But the words rather relate to the inside of the house, and show that the walls within were sieled so high, and graven with Cherubins, and palm-trees, knops, and open flowers: as in Solomon's Temple.

{and the windows were covered} The windows of the house, Temple, and Oracle, though many deny any windows to the Oracle.

{covered} Not that they were windows in shows only, or made in fashion like to windows, as we call dammed windows: But that they were like lettice-windows, with such little holes, as one could hardly discern them at such a distance and height to be windows: or else so covered with the tops of the three stories of the side-chambers, that from the low pavements of the courts they could not be seen; or, which is most likely, covered, if not with curtains, yet with leaves of wood; as the walls were covered and sieled: And these leaves adorned with Cherubins, and palm-trees, as the walls were. These windows were in the north, south, and west walls of the house. The east end needed them not; nor had convenient place for them, unless it were above the height of the east door. These windows in the Temple, no doubt, were uniform, all of a like height and bigness, and the height great; above the three stories of the side-chambers, which must be about 25 cubits, allowing six from the ground to the floor of the first story; 6 to that story (See 1 King. 6.5, 6, 10.) and six to the second story; and six to the uppermost story, and one cubit to the flat roof of them; as the roofs of building did use to be flat, in those times and places.

V. 17. {To that above the door} Some understand these words of windows. But of them in the former verse. Here they are neither mentioned nor meant, as may appear by the words following; and specially by the 20 verse, which explains this. The particulars here named, are about, and above the doors, as it is ver. 20. the doors of the porch, exterior, and inner house; and the side-walls, north and south, round about on both sides; and the partition walls between them, within and without: all which amount to that set down in one sum in the end of the 19 verse. And all these were adorned, as follows, with Cherubims and palm-trees; and that by measures, haply drawn out into spaces, borders, and quarters, most conveniently and exactly.

{within and without} This is meant of the partition walls, as aforesaid; and not of the said walls of the house within and without: for the insides of them differed much in adornings from their outsides.

V. 18. {And it was made} Upon the walls mentioned in the former verse; sieled with boards of cedar, with the engravings or carvings of Cherubims, and palm-trees upon them, by the art of the goldsmith; and overlaid with gold, yea, and garnished with precious stones most likely, so as the inside of the house glistered with them, as the heaven does with the shining stars in a clear night. For thus it was in Solomon's Temple, 1 King. 6.15, 16, 18, 22, 25. 2 Chron. 3.6.

{Cherubims} Taken for the pictures of Angels, made like beautiful young men, with wings adjoined.

{Palm trees} Used anciently for emblems of victory, as well as laurels: as the Cherubims may put us in mind of the Angels ministering to Christ; so the palm-trees of Christ's victory over the Devil, & all our spiritual enemies, Luk. 11.21. Col. 2.15. Apoc. 5.5.

{between} A Cherub and a palm-tree were still drawn, one after another: and so a palm-tree was still between two Cherubs, and a Cherub between two palm-trees.

{every Cherub had two faces} These Cherubs do so much differ, from those in Ezekiel's vision, Chap. 1. and Esay's vision, Chap. 6. and in John's vision, Apoc. 4. And from those in the most holy place, in Moses' tabernacle, and in the Oracle, in Solomon's Temple, that we wonder how many learned Papists, can avow them all to be the same; and will go about to undertake the reconciling of all the differences, for the maintenance of an assertion so improbable, and unnecessary. An assimilation may rather be made between these, and the curtains of Cherubims that covered the Tabernacle of Moses, Exod. 26.1. and that vail which divided between the holy place, and the most holy, Chap. 27.31. And much more between these here, and those Cherubims, and palm-trees upon the walls of Solomon's Temple, 1 King. 6.29. But they trouble themselves with these former conceits, as they do with others of like nature; namely, that Solomon, besides his two Cherubims in the Oracle, placed there also the two Cherubims, that covered the Ark in Moses' Tabernacle. And again, that though Nebuzaradan, at the time of the Babylonish captivity, demolished the Cherubims in the Oracle of Solomon's Temple, yet Jeremy preserved the Ark, with Moses' Cherubims that had covered it, and hid them. As the Maccabees relate a like story, of the hiding of the fire of the altar, at the same time, Macc. 1.19.

V. 19. {through all the house round about} All the walls on the insides, from bottom to top, were thus adorned: yet the numbers and measures of the Cherubims, and palm-trees on the walls, are, by some, more presumed upon, than can with any certainty, be truly determined.

V. 21. {the Posts of the Temple were squared} The posts of the doors of the Temple were not round, like pillars, as was the entrance of the tabernacle, Exod. 26.32, 37. Nor the tops arched, or vaulted; but the form and structure of them square, both of Temple and Oracle, as in ancient buildings was usual. That they were of one stone a piece, is more than any man can determine. Some here refer square, not to the form, but to the magnitude, and quantity of the door of the Temple, that it was a square; that is, a fourth part of the breadth of the Temple; namely, one leaf of the door five cubits, and so the other, five cubits, as it is, vers. 2. And those six cubits broad on the one side, and six on the other, vers. 1. are to be understood, as comprehending in them the middle post, whereon they met and closed. But we adhere, rather to that we have set down in the Annotations, upon the said first, and second verses.

{the appearance on the on} Herein are compared, not the Temples of Ezekiel and Solomon; but in Ezekiel's Temple, the posts and face of the outward Temple, or holy place, and of the inward Sanctuary, or most holy place, are compared and likened together; both were of one fashion and appearance. Though not of the same quantity, vers. 2.3. As neither were those two doors in Solomon's Temple, 1 King. 6.31, 33. Nor yet in Moses' Tabernacle, Exod. 26.32, 37. But still the inner door was the lesser of the two. The posts, upper lintels, and buildings of the porch in Solomon's Temple, must needs be of an huge firmness, by reason of the height of the walls, and superstructure, arising from the ground to the top, to an hundred and twenty cubits; four times as high as the Temple was, 2 Chron. 3. vers. 4. which makes the moving and shaking of them the more wonderful; if they be included with the Temple, in those words, Esay 6.4. & Amos 9.1.

V. 22. {the Altar of wood} This was the altar of incense, that stood in the upmost end of the Temple, next the vail of the Oracle, made of wood, and overlaid with gold, Exod. 30.1——11. & Chap. 37.25——29. & 40.26. 1 King. 6.20.22. & 7.48. At this, in Moses' tabernacle, Nadab, and Abihu offered incense, with strange fire, Lev. 10.1. The brazen altar of burnt-offering in the court, had no wood in it. Christ is our altar of incense; at which we offer up our incense of prayers; in his name alone, though his only merits, and mediation.

{three cubits high, and the length thereof two cubits} Moses' altar was but two cubits high, and one cubit square, Exod. 30.2. And the measures of Solomon's altar are not mentioned; and therefore the more likely to be of the same measure with that of Moses. For Solomon made a new one; as he made all things else new, save the Ark only.

{length thereof two cubits} The length of the superficies, and square face of the top of this altar; as Exod. 30.2. Where likely was a little grate, or some vessel to hold the fire, over which the perfumes were to be burned: if there were not censers used for that purpose. And indeed such censers there were in Solomon's Temple, made of pure gold, 1 King. 7.50. See 2 Chr. 26.19. Heb. 9.4. Apoc. 8.3, 5. Some conceive a great seat upon the top of the altar: Some conceive it hung by chains, at the corner, or side of the altar.

{Corners} These were the square wooden posts, on which the boards were fastened, wherewith the altar was made; or rather horns of the altar; as we read in Moses' altar, Exod. 30.2, 3. Lev. 56.18. And so the altar of burnt-offerings; had four horns upon the four corners of it, Exod. 27.2. Ezek. 43.15, 20. Psal. 118.27. Apoc. 9.13.

{walls thereof} Sides of the altar.

{he said} Chap. 40.3.

{this} That is, Looking towards the north, (the candlestick was on the south side, Exod. 40.24.) and as it were with his finger, pointing to, not, as some would, the altar of incense, whereof, formerly, till now, he had spoken; (though that seems to be called a table, Heb. 9.2.) but to the table of showbread, standing on the north side of the Temple; whereof, Exod. 25.23——31. & 40.22. See Mal. 1.7, 12. Else also should the table of showbread be omitted; as likewise the candlesticks are: and the Ark, Cherubims, and all are omitted, which were in the Oracle. Solomon's Temple had ten tables of showbread, 1 King. 7.40. and the bread set on them all, 2 Chr. 4.8, 19. whereof, some were of gold, and some of silver, 1 Chron. 28. vers. 16. See 1 King. 7.48. Christ is that true bread, &c. Joh. 6.33, 35, 51.

{before the LORD} Not in the Oracle, as some have misconceived, but in the body of the Temple; as being to be used weekly, or daily; and that by others than the high priest; whether you understand it of the table of showbread, or of the altar of incense, Luk. 1.9. Heb. 9.2, 3, 4. The altar of incense, was placed in the middle of the breadth of the Temple, right before the door and vail of the Oracle. He speaks nothing of this table of showbread; of the matter, measures, crown, border, rings, staves, bread, and vessels of the furniture of it. Of these, we may read, Exod. 25.23——30. & Chap. 37.10——17. Num. 4.7. Of the candlesticks, we may read, Exod. 25. & 37. & 40. Chap. 1 King. 7.48. 1 Chro. 28.16. 2 Chr. 4.8. Where we observe, that seventy candles were light, and shining in Solomon's Temple.

V. 23. {And the temple and Sanctuary had two doors} That is, the Temple and Oracle had two doors. Not that each of them was double doored, as sometimes with us; having one door of thick boards, or planks, and another within of wainscot, or sieling; and each of them a little wicket: But that the Temple and Oracle had doors a piece; and each of them was a two-leafed door; as is expressed in the next verse. So 1 King. 6.31, 32, 33, 34. where the word used is of the dual number, implying, the two leaves of each door. Some further conceive, that each leaf doubled, and in the opening, folded within itself: and this the rather, because the breadth of them was so great, as is set down, vers. 2, 3. We read of hinges of gold to these two doors, in Solomon's Temple, 1 King. 7.50.

V. 25. {And there were made on them} The garnishing, and ornaments of the doors.

{thick planks} That is, the heads, or ends of thick beams, or joists, which supported the quarters, or rafters, for the boards and floorings of the chambers above the porch. These did jet out, and were seen upon the face of the porch without. And this was the ancient manner of architecture. In following ages, the same manner has been observed; but these jettings out have most been made of stone, in the void spaces of the freeze; and wrought for garnish, in various forms and figures.

V. 26. {And there were narrow windows and Palm trees} See vers. 16, 17, 18.

{on the sides of the porch} And of the chambers upon the porch.

{and upon the side Chambers of the house} Those of three stories high, on each side of the Temple and Oracle north, and south sides, and west end.

{and thick Planks} See ver. 25. Such also upon the sides of the porch, and of the side chambers, and garnished alike.

CHAPTER 42

Verse 1. {Then he brought me forth} He was last in the Temple. Now he returns to the courts, to supply what was wanting to the full and perfect description of them. He mentions other chambers, both the sight, and fabric of them, ver. 1. to the 13. And the use and employment of them, ver. 13, 14.

{into the utter Court} This is not to be understood of that utter spacious court described, Chap. 40.5. or of the other courts you were to come into, as you went into the Temple; much less of any court for women; or for laicks only. But this was a court that was on the outside of the buildings, that stood facing those buildings that joined to the Temple, say some; which they conceive to be in the inner court, properly so called; yet called here an outer court, in comparison of those buildings which lay along before them, Chap. 41.10. These being on the back of them behind them. Others understand it as in the last clause of the former Annotation. Others, of the court of the Temple, that it is here further described; because here are many things set down, which by no means agree to the court of the priests; but suit well and accord with the court of the Temple. See ver. 13, 14, 15. Yet others understand it of the outward court of the priests; but only so, as there to take a view of the other north and south chambers, of the inner or inmost court; because the stairs, or eight steps ascending to the inmost court of the Temple, were in the outward court of the priests; and therefore that thither they must go to make this use of them. Though these opinions thus differ, yet we conceive it best to understand the utter court of the priests; as best suiting with the description and words of the text; as will appear.

{the way toward the North} In the Hebrew, the way of the North. And so it seems the court of the Temple had a north gate; and consequently a south gate, as well as an east gate. Which is to be well observed against the opinion of many.

{And he brought me into the chamber} One like a castle, say some. But most, and most likely, chambers; one number being put for another: which is most usual and common in the Hebrew tongue. Or, into the place or row, or file of chambers. Or, into one of them. For chambers were all along the north wall of the court, built over the gallery of pilasters, and arches there. And also a building of chambers and galleries were between those of the court wall, and those of the Temple wall; as some conceive: To which the word here may haply refer. But we rather conceive these chambers to be in the utter court of the priests; as will after better appear.

{That was over against the separate place} See Chap. 41.12. which stood south from these chambers; and they on the north side of it; in whatsoever sense you take the separate place here.

{and which was before the building toward the North} The northern buildings of the Temple; or of the north chambers of the Temple, over against the north side of the Temple, and separate place, or building: These chambers stood north from them, behind the north wall of this inmost court of the Temple. See Chap. 41.5, 6, 10, 12.

V. 2. {Before the length} Some understand these measures to be in the north portico, or porch: as if you should say, The porch wherein this door was, had an 100 cubits in length, & 50 in breadth; was an 100 cubits long from east to west; & fifty broad from north to south; as also the porches in the other courts were, Chap. 40.15, 19. & ver. 21, 23. and ver. 25, 27. and ver. 29. and ver. 33. and vers. 36. For this was that constant length and breadth of all the porches of the courts. And that the north door in this porch, and north chamber too, as some understand chamber in the former verse, (which they make to be like a castle or turret) was with these measures thus encompassed; That these measures were at the north door, before the face of it, and at the sides of it. Others make these measures to lie, not in the north porch; But that this north porch had an eastern front, which lay over against another porch, an hundred cubits long, and fifty broad. Others make these measures to lie in the court of the Temple: That this north door in this north porch had before it the length of an hundred cubits, which was the length of the court of the Temple; from north to south, running on the east end or side of the house: And the Temple itself, with its chambers and substructions was fifty cubits broad; or that fifty cubits were on the north side of the Temple, between it and this north porch. But others understand these measures to lie on the north side of these buildings northward; That, as there was a space between them, and the Temple inward: so there was betwixt them, and the north wall of the inner court of the Temple, this space of an hundred cubits long, and fifty broad. But this makes the court of the Temple exceeding spacious; very much beyond those bounds which the common stream of interpreters do assign unto it, confining it only to an hundred cubits square: which spacious enlargement of that court must yet be of necessity granted; or else this building of chambers and galleries, here, and hereafter mentioned, must be placed in a court by itself; or rather in the utter court of the priests, as we formerly signified. And thereto the words of the text, touching their sight, prospect, and measures, will best accord and agree. And thus the north door of these northern buildings, had before it toward the south, an hundred cubits, viz. the length of the Temple, and its chambers from east to west, Chap. 41. ver. 13.

{North door} Not of the Temple; as some would have it: and make the meaning to be, as if the north door of the Temple did face this building of an hundred cubits long, and fifty broad. But indeed the Temple had no north door. And this door appears to be in the court, or in a porch, or building, in the court of the Temple. And this door seems to open, not on the south side of these chambers & buildings towards the Temple; but on the north side of them toward the court wall; as those doors do, ver. 4.

{And the breadth was fifty cubits} Either the breadth of that hundred cubits long, viz. of the Temple, whose breadth with the chambers and walls on both sides, was exactly fifty: Or the breadth of these buildings wherein this north door stood, was fifty cubits; as the breadth also of all the porches of the courts were, even according to the length of their several gates, and the buildings in them, Chap. 40.21, 25, 29, 33, 36.

V. 3. {Over against the twenty cubits} Those, Chap. 41.10. which compassed round about the house on every side. This, some make the third side of the tower-chamber, standing toward the void space of twenty cubits.

{which were for the Inner Court} viz. of the Temple, Chap. 41.10. yet some understand this as a Periphrasis of the segment or separate place opposed, to the utter court, vers. 1. Both which were in the compass of the inmost court of the Temple, as they say.

{and over against the pavement} The paved floor: Namely, of the remaining part of the court of the priests. This, some make the fourth side of that supposed tower-chamber. But pavement here relates to the galleries following, and to their situation; which was between these two, the 20 cubits of the inner court of the Temple on the south side; and the remaining paved floor of the outward court of the priests on the north side. This, and other floors were paved, to prevent annoyance by the dirt of winter, and dust of summer. See Annotations on chap. 40.17.

{which was for the utter Court} Some understand this, and that, ver. 1. of a distinct and several court, as it stands opposed to the segment or separate place. But the fair and easy interpretation is, To take it for the exterior court of the priests and Levites; as has been said.

{was Gallery} Not castle-chamber, fort-chamber, tower or turret, as some would. For here is more than one chamber; a porch of galleries and chambers; and not upon the west end of the Temple, as some would; but on the north side, where now the Prophet was, ver. 1. See Chap. 41.15.

{against Gallery} Nor, fronting or facing one another; but backing one another, and a chamber between them. Though some make the chambers to be on each side, and the gallery betwixt them. And thus they stood betwixt two fair open spaces: The one southward, to the inner court; the other northward, in the court of the priests.

{In three} Some say, This supposed castle, or fort-chamber stood on a side where three of these porches did meet, the east, the west, and the north; or, as others, the west, north, and south. But the text expressly speaks of galleries, as has been said. And that these were in three, that is, in three stories, or heights, one over another, the lowest, middle, and highest, as ver. 5, 6. do plainly show: and three breadths in each story, whereof the middle was a gallery; the other two on each side were closed with walls, and made chambers or treasuries. Others, more likely, hold that the middle was a chamber, and on either side galleries, as was said. And this some make for the two upper stories; supposing the lowest to consist only of galleries, with pillars, and arches, without any chambers in it. But this we make for the two lower stories; the uppermost being lower, and shorter, not so fit for use as the other. These buildings, as they were of a great length, so they were of a great thickness. And as thus on the north side of the Temple; so the like buildings were on the south side of the Temple; as it after follows.

V. 4. {And before the chambers} That chamber, or row of chambers, ver. 1. those galleries, ver. 3. Yet some, with less probability, take these chambers to be those adjoining to the wall of the inner court within.

{was a walk} Lest we should think of the galleries and chambers in the former verse, that there lay nothing betwixt them, and the 20 cubits of the inner court, he mentions this walk that lay between them. And indeed there was besides that, the wall itself of the inner court, and the chambers adjoining to it. Some make, not with such warrant, this walk to be also between them, and the pavement, on the other side, that is, the north side in the outward court of the priests.

{of ten cubits breadth} The length seems to be the same with the length of the row of the chambers. And that seems to be 50 cubits, vers. 7, 8. not an hundred, as some would have it.

{Inward} That is, within the gallery, on either side, (say some: And so the galleries should take up 20 cubits of the thickness of the building. Or, The gallery or walk was thus broad of 10 cubits, lying inward between the two rows of the chambers. And thus the thickness or breadth of this row of buildings should be 30 cubits; though the breadth of the porches joining to the walls of the outward courts, was constantly 50 cubits. But the plain and easy meaning is, that this walk of ten cubits broad lay inward, out of these buildings, toward the 20 cubits of the inner court.

{a way of one cubit} Difficulties, and obscurities run all along; and thereupon varieties of opinions and conjectures. Some think that this way of one cubit is to be understood of a passage so narrow at the east and west ends of the Temple, that the court being but an hundred cubits, the building of the Temple took up all the space, leaving but one cubit for passage at either end. But this way of one cubit is to the chambers here mentioned. And this opinion disagrees with the true quantity of the court, and of the buildings and open spaces in it. Others understand it thus, That upon the walls of these upper chambers, (vers. 9.) or else galleries, which were one against another, on each side there were pilasters, like to them in the portico underneath, jetting out the way or space of one cubit without the wall. Or rather thus; On the outside of either gallery, or else chambers, was a way of a cubit broad; somewhat like the flagged way or path before the houses in Cheapside, or Covent-Garden. Or thus; There was a way of one cubit, into the chambers; that is, narrow entrances into them: or so narrow a way before them, between the chambers and the galleries; into which way the chamber doors opened.

{and their doors} doors, some say, of the walk. Others more likely, of the chambers.

{toward the north} Some conceiving two rows of chambers in this building, understand this of those chamber doors that stood to the Temple ward: And that the doors of the opposite file stood toward the south: And that the doors of both files opened into the gallery that was betwixt them. Others, which make but one row of chambers in this building, conceive their doors to be towards the north, opening into the north gallery, in reverence to the Temple: That though doors toward the south would have been nearer to the Temple, yet in reverence to that holy place, they must go to the back of these buildings, or to their north, to go into them. To the same purpose speak they, and most agreeable to the truth, that understand these galleries to be chambers, and their doors to open toward the north, into that way of one cubit.

V. 5. {Now} Here the Rabbies call again for the help of their Elias.

{were shorter} Cut off, abridged, strained, were lower, not so high in themselves as the inferior chambers, and so to their ceiling not so high from the floor. The lowmost bore all the weight, where the foundation on which the weight of the whole structure lay; and so were broader, of bigger and stronger proportion, than the upper chambers, built upon them; lest otherwise they should shrink under the burden of them.

{for the galleries} Some understand this of the galleries distinct from the chambers. Others, of both comprehended under one notion. Others, of the pilasters, and half columns.

{were higher than these} Some say, The galleries higher than the chambers: the better to see the sacrifices, and hear the services of the Temple. Others insist upon the Hebrew word, to signify, did eat of these; And so make the meaning this, That the walls, as they grew higher, so grew narrower in each story, straight, and contracted on the outside, and the roof still lower; and that of that highest so low, as made it scarce habitable. And this might be in some sort for the honor and dignity of the Temple, as veiling their top to it; and so much the more too, in that they stood on lower ground than the Temple did. See ver. 6. Some understand this of the pilasters and half columns, as aforesaid, set to the outside of these upper chamber walls: And that they were of a lesser proportion, and not so massive, as those beneath.

{Than the lower} Some make the building commodious for use and habitation, to be only in the lower, and middlemost row and story; having an eye herein to the Hebrew words, which bears translation thus, and the building consisted of the lower and middlemost.

V. 6. {In three stories} Both galleries, and chambers; as in the precedent verse. The middle rooms in each story had light from the side rooms. To these stories, or rather to those joining to the walls of this inner court, do those words of, 1 King. 6.36. seem to bear a reference.

{but had not pillars} Some understand this of the uppermost story, that it was not high roofed, with pillars, or rafters, but flat. Others, of that, and of the second stories likewise; that the two upper rowes, or stories, were not made up with vaults, borne up with massive pillars, as the lowmost row, which stood upon the plain of the Court; but with a continued wall, divided with little pilasters, or half Columnes, which from story to story were lessened, according to the rules of architecture; and they being lessened in that kind, reason would have the height also to be abated. Others conceive, that neither chambers nor galleries, stood upon pillars in any of the stories; as some other buildings in the Holy Verge did; For then the Galleries, in the second and third story, might have been enlarged, by jutting out towards the Courts, and not have trenched upon the breadth of the chambers; but that they were all built up with an even wall: only some large openings there were all along the galleries, for the more air, and better light.

{as the pillars of the courts} They had not pillars as the Porches of the other exterior courts had. No, not as the pillars supporting the vaults or roofes of the galleries.

{therefore the building was straitened} The walls or pylasters in thickness, and the stories in height. What the vulgar Latin translation adds of 50 cubits, is more than is in the Hebrew text.

V. 7. {And the wall} Of the foresaid building, of this northern file, and stories, of galleries and chambers. Here we go on still in difficulties, about the right situation of this wall.

{that was without over against the chambers} Therefore no part of the chambers or Galleries, themselves: but at some distance compassing and closing them, and that whole body of building.

{toward the utter court} See Annotations on vers. 1, 3.

{on the fore-part of the chambers} Front, or head of them: not on the east end of them, as some would; but rather on the north side, called the forefront, because the doors were there, vers. 4. And this wall was to separate and distinguish betwixt these, and other spaces, and buildings in this court.

{the length thereof was fifty cubits} Fifty cubits was the breadth of the porches joining to the walls of all the courts, generally; according to the length of the several Gates, as has been said. And here the length of this wall was fifty cubits; answerable, in all likelihood, to the length of this fabric of building, from east to west.

V. 8. {For the length of the chambers that were in the utter court was fifty cubits} As the length of their wall was, vers. 7. And therefore this is given as a reason of that. Others, by length here understand the extent and breadth; and make this whole verse but an explication of that in the latter part of the second verse. See the Annotations there.

{and lo} The Angel; and the Prophet, coming from the north chambers, to the south chambers, in the way meets with these hundred cubits, which were before the Temple. See Chap. 41.14. that is, say some, from east to west. But we rather conceive, That these hundred cubits before the Temple, were the length of the Temple court, from north to south, the distance betwixt these northern, and the other southern chambers, to which now they were going. And these, not lying within the compass and verge of the Temple-Court, as some think, leaving the walls of the court, and the porches of them, at a distance behind them: which thing must needs enlarge much the compass of this inmost court, The court of the Temple: But without that court, close on the back side of the walls of it, within the court of the priests. Others conceive, That both those parts of the court of the priests, that contained those chambers and buildings last mentioned, were squares, both on the north side, and south side of the Temple; and squares of an hundred cubits, which the Prophet marks with this note of admiration, Loe!

V. 9. {And from under} Or rather, from the place; as the word will bear. If from under, then not perpendicularly; but as when we say, A town or house stands under an hill; so here, at the lower end of the court.

{these chambers} These northern chambers. Though some would understand them of the southern chambers.

{was the entry} Or, He had brought me. So variously may the word be rendered.

{He} That is, the Angel in man's shape, Chap. 40. vers. 3, 4.

{on the east side} By the coast of the east he passed; or, the entry into these chambers, was on the east side, or at the east end. The coming in of them below was toward the east.

{as one goeth} Or, as he came.

{into them} The southern chambers.

{from the utter court} That is, by the eastern tract or coast along of the utter court, that is, which stood east from these chambers. In all these words in this verse, The Prophet sets down his passing from the northern chambers, to the southern chambers, by the tract of the east on the east end of the Temple.

V. 10. {the chambers} Still here we wade in doubts and darkness.

{were in the thickness of the wall of the court} In the breadth of the fence, or precinct of the court; in the breadth of fifty cubits, vers. 2. in the breadth of the circuit or compass.

{toward the east} Along the southern side drawing toward the east, before the way of the east; having the entry on the east side, as the northern chambers had, vers. 9. and so running along toward the west, by the south side of the Temple.

{over against the separate place} By a direct line over against the separate place, which stood west from it, before it. See Annotations on Chap. 41.12.

{and over against the building} See Annotations on Chap. 41.12. There was such another building of chambers, as on the foresaid northern side. None such on the east, and west, sides or ends of the Temple.

V. 11. {And the way} See Annotations on vers. 4.

{before them} Before the chambers, and consequently before the separate place, and before the building last mentioned.

{was the like appearance} That is, the appearance and proportion of the way, and of the chambers, and galleries; and their length, breadth, and outgoings, were according to the fashions, and according to the doors of those in the north formerly spoken of, vers. 1——7. all alike in all respects, even the whole fabric, fashion, contrival, disposal, front, way of a cubit breadth before them, and measures, were all in every point so like those on the north side, spoken of before, that they need no further illustration. Some make not only these two side-buildings, north and south; but also that called the separate place, as another distinct thing from the Temple, to have all three, a like buildings of chambers, galleries, and all, in all respects, of the same quantities, proportions, and fashions.

V. 12. {And according to the doors of the chambers} That is, like to those doors of the chambers, was this door here described. Thus he proceeds on, in this verse also, as in the former, to show in the particulars, the likeness and correspondency between these southern, and the northern buildings.

{that were toward the South} The southern chambers.

{was a door} This, and the situation of it, is the thing described in this verse.

{in the head of the way} Or, beginning of the way. He speaks now, only of the buildings on the south side of the Temple; and therefore of the way there, and door there.

{even the way directly} Directly points out this way.

{before the wall} That wall, Chap. 41.12. or closure of the parapet. The Hebrew word is of a doubtful, and somewhat obscure signification.

{toward the east} In the very front of the building, at the east, there was the door. Not therefore in that way of a cubit broad, vers. 4. which ran along under the walls of the galleries on both sides, as some imagine: but as the entry was into the northern chambers, mentioned vers. 9. which was partly also before the separate place, as the vulgar Latin expresses it.

{as one entreth into them} Them which did run thence towards the west. See ver. 9.

V. 13. {Then said he} My guide, the measurer, Chap. 40.3.

{which are before the separate place} Chap. 41.1, 10. See Annotations on Chap. 41.12. Some would gather out of the verse following, that these chambers were included within the separate place.

{they be holy Chambers} Not in themselves, and their own nature, as not capable of holiness so; but in their use. The same is to be said of holy vessels, vestments, oil, &c.

{where, &c.} After he had described the fabric, and fashion of the chambers, he now sets down the holy use of them; as after follows.

{the Priests} The Levites came not into the inmost court of the Temple; but they did into these chambers, if they were seated in the court of the priests, as some take them to be.

{that approach} That come near to the Lord in his Sanctuary, where he dwelt in the visible signs of his presence, and grace; in the means and ordinances of his worship, while the people stood further off.

{shall eat, &c.} This is one holy use of these chambers.

{the most holy things} The Oracle is usually called the most holy, meaning place. But other things are called also the most holy, Num. 4.14. 1 Chron. 23.13. as the Tabernacle, Ark, table, candlestick, laver, anointing oil, their vessels, the perfume, the offerings, showbread, and all devoted things, Exod. 29.37. & 30.10, 29, 36. Lev. 2.10. & 6.17, 25, 29. & 7.1. & 10.12, 17. & 14.13. & 24.9. & 27.28. Ezek. 43.12.

{there shall they lay} Another holy use of them.

{the meat-offering} See Lev. 2.10. & 6.16. & 7.9, 10. which of them are not to be eaten. See Lev. 6.23.

{sin-offering} See Lev. 6.26, 29. which of them not to be eaten Lev. 6.30. & chap. 4.11, 12, 21. & Chap. 16.27.

{trespass-offering} See Lev. 7.6, 7. The difference and distinction between sins and trespasses, here mentioned, is not easy to conceive. Papists would fain get a color hence for their distinction of venial and mortal sins. Others, would understand by the one, sins of commission; by the other sins of omission. Others, and somewhat likely, by the one, sins against knowledge; and by the other, sins of ignorance, yet this falls short of a full satisfaction.

V. 14. {When the Priests enter therein} See Chap. 44.17, 19. Exod. 28.43.

{Priests} This is to be understood of the Levites also, in their ministry, in the court where the altar of burnt-offerings was.

{unto the utter court} The court of the people, Chap. 40.17. &c.

{lay their garments} Linen garments, linen ephods, coats, girdles, and bonnets, Exod. 28.40. 1 Sam. 2.18, 28. & 14.3. & 22.18. We read of 597 of them, Neh. 7.70, 72.

{for they are holy} See Annotation on ver. 13.

{other garments} Common to them with the people; yea even in the perclose of holy duties, and sacred actions, when they are to be done out of the holy place, Lev. 6. vers. 10, 11.

{to those things which are for the people} Not meaning the sacrifices of, and for the people; but the things of civil, and common converse with them.

V. 15. {Now when he had made an end} When he had thus measured all the particular buildings, He comes now to measure the circumference of the whole holy place, or the holy mountain. So that here the whole compass, or outmost wall of all the buildings is measured; and so this whole description of the courts, Temple and chambers, ended.

{the inner house} The Temple, and all the substructions, chambers, and buildings in the inmost court, the court of the Temple: and those chambers, about which he was last employed; and consequently all the courts and buildings, inclosed within the compass of the outmost wall. Chap. 40.5.

{toward the gate} That gate, Chap. 40.6. as some would have it. Or rather, the gate of the outmost wall, Chap. 40.5.

{and measured it} The outmost wall, Chap. 40.5. Not the way to it, as some Papists do imagine.

{round about} The four equilateral sides of it. Not that the wall was round.

V. 16. {He measured} Here is great variety of opinions, both touching the thing measured; and also touching the measure itself. For the thing measured, some take it to be the wall of the city Jerusalem. But those being of 18000 measures or cubits, Chap. 48.35. Therefore, others do rather take it to be the wall of the upper city, or upper part of the city Jerusalem, called the city of David, on, or next to mount Sion; See 2 Sam. 5.7. Others, make it to be the wall inclosing, and compassing the exterior court, the court of the people, Chap. 40.17, 20. And this they much press, and labor to evince, by a geometrical demonstration; taking the inmost court (of the Temple likely) to be an hundred cubits square, Chap. 40.27.; and the outward court (of the people) to be likewise an hundred cubits square, Chap. 40.23. That then it will undeniably follow, that each side of that square of the court of the people, is, and must be, five hundred cubits. And they second this by that, Chap. 45.2. where the compass of the Sanctuary is described, five hundred square, as is here set down; and fifty cubits by name, round about for the suburbs thereof, are expressly set down. And so make this wall, to be that separating and distinguishing wall, between the Sanctuary, and the profane place, Chap. 42.20. And yet, at the best supposed grounds of this demonstration, are but seeming probable conjectures. And the text itself is strong enough, to clear it sufficiently to be meant of the outmost wall, that breast wall or parapet, in compassing all the foresaid buildings, belonging to the courts and Temple; whose height and breadth, was first set down, Chap. 40.5. as may after appear. For the measure itself, some make it to be five hundred cubits, measured out by so many reeds, each of six cubits and one hand breadth; as would make up, or reach unto that number of five hundred cubits. And this they do, though with much violence to the text, only to avoid that great, and unproportionable length of the wall, and huge quantity of compass, that otherwise would arise, if they should take them for reeds. Yet others, understanding them of reeds, would solve the foresaid inconvenience, thus; by saying, these five hundred reeds were the total sum, arising out of all the four sides of the square; allotting so, an hundred and five and twenty reeds, to each side of the square: which is as repugnant to the text, as the former opinion. The issue may be this; to take the meaning, as the text holds it forth; and so understand this wall to be long, five hundred reeds: For so the text expresses reeds, thrice in this verse, and twice a piece, in each of the three verses following. And these five hundred reeds, to be on each side of the square, as the text also expressly avouches it: and so the whole sum in the compass, to arise to two thousand reeds.

This exceeding largeness and compass may well serve to typify the exceeding great largeness and diffused compass of the Church of Christ under the Gospel. For the inconvenience surmised, it is not so much to be thought of in this mystical vision, purposely, set forth under types, wherewith the Jews, God's people then, were best acquainted, to represent the glorious state of the Church of Christ under the Gospel: yet so as the Holy Spirit is far off from tying himself strictly to those types in all particularities. Which thing we see, as here; so most plainly, in the allotment out of the portions of land, for the priests, and for the Levites, and for all the twelve tribes of Israel, Chap. 45. & 48. in placing the city above 15 miles distant from the Temple; and in the circuit of it, Chap. 45. and in the vision of the waters, and trees, and their monthly fruits. Chap. 47. as hereafter will more fully and plainly appear.

{the East side} This is not then the measure of the whole round about; but the measure of each side, or square.

{five hundred reeds} Not cubits but reeds; as in the Annotations aforesaid. And here the Hebrew is מאות [Hebrew reading uncertain]; whereupon the Keri of the Massorites will have it to be read מאות; as it is in the same measures following, vers. 17, 18, 19, 20. And the LXX. Jerome, and Targum do read it so.

{measuring Reed} Which was used to such large measurings. See Annotations on Chap. 40.3.

V. 19. {west side} Heb. the Sea; taken usually for the west; because the great Inland Sea, or Mediterranean Sea, lay west from Judea, being the west bounds and border of it.

V. 20. {He measured it} The wall aforesaid. Though some would make this another wall, differing from the former; and understand this of the wall of the court of the people. And that it was of five hundred cubits square. But all this we conceive as was formerly said, to be without any warrant of the text; or rather, against it: which only here sums up the former dimensions, of the aforesaid wall. And therefore though reeds be not expressed in the text, yet the word to be supplied, must not be of any other measure than that of reeds formerly so oft expressed, vers. 16——19.

{to make a separation} This shows the true end, and due use of it, to make a separation] This shows the true end, and due use of it, to make a separation betwixt the Sanctuary, and the profane place. And hereupon some would have the measure here to be taken of the compass of the mount itself whereon the Temple was built: the structure; fabric, and proportion of the buildings, have been thus platformed, measured, and viewed. It will not be impertinent a little, to look at the scope and intention of the description, or at the substance shadowed under these figures.

First, therefore it is to be observed, That there was never any Temple built, of these dimensions, and composure. That, built within a while after this vision, by Zerubbabel and Joshuah, had no relation to this. And indeed the measure of the circumference of the bounding wall, or that which separates betwixt the holy and profane, utterly denies any such thing; being a measure that exceeds, or at least equals the full compass of all Jerusalem, Temple, and all; yea though the cubit be understood of the shortest size; if we take the reeds in the proper sense, which the letter of the text seems to urge and require. And so also the portions of the priests, and of the Levites allotted to them, amount to space near as big as all the land of Canaan, Chap. 48.8——15. These things therefore are spiritually to be understood. And howsoever the description of this house and land were a prophetic assurance of the people's return out of Babylon; (where Ezekiel wrote these things) yet do they chiefly aim at Christ, and his coming among them after their return, and the gathering of the numerous congregation of the Gentiles; and the framing the spacious Temple and city of the Christian Church under the Gospel. And therefore this can no way countenance a temporal kingdom of the Messias yet to come, as the Jews imagine; nor a new Temple, or city to be built, since that the Temple here described, is as big as the city; and the holy ground of the priests, Levites, prince, and city, Chap. 45. near as big as all Canaan.

Secondly, it is observable, That as Ezekiel measures the Temple and the city here, Chap. 40.41, 42, 48. so does John, a new Temple also, Rev. 11.1, 2. and a new Jerusalem, Rev. 21. Now in the opinion of some, though these agreed in this, that they all aimed at the spiritual Temple and city, the Church under the Gospel; yet in this they differed, that they had respect to different times, and aimed at times and seasons, in succession one after another. This platform and description of Ezekiel relates, say they, to the Church, under the Gospel, betwixt their return out of captivity, and the destruction of Jerusalem; when the Gentiles first came in, and they and the Jews made one people. That in Rev. 21. to portray, say they, at the new Jerusalem, which should be after the old one was destroyed, the Church under the Gospel, after the rejection of the Jews, and destruction of their city; which has now taken up about one thousand five hundred and seventy years. And therefore that Jerusalem is far larger than this in Ezekiel. In that, there is no Temple mentioned, nay there was no Temple at all, as the text expressly, Rev. 21, 22. utters: for where there is mention of a Temple, there is some thing to do with Jews; but the Church of this space, say they, consisted only of Gentiles, the Jews being all the while under obduration. Now the eleventh of the Revelation speaks of a Temple measured, as the case is here: For as this place speaks of the Church of the Jews, when the Gentiles were called in, and joined to them, at Christ's first coming; so that place, say they, speaks of the Church of the Jews, when they shall be called in and joined to the Church of the Gentiles; which is yet to be before Christ's second coming. And it is observable, that in both these places, there is no mention of a court for the Gentiles; as there may seem to be in the material Temple: But all Jerusalem must be supposed for that Ezekiel reckons many courts; as has been showed: but for the Gentiles, there is no court there at all, expressly named and bounded, or immured for them, because of the boundless dilating of the Gospel: and so Rev. 11.1, 2. there is only one court mentioned, the court of the priests, or that where the altar stood: But the outer court is not measured, but cast out without any bounds, because it is given to the Gentiles to tread in the worship of God, (it is not καταπατησουσι,) and to come into it with the Jews; for when they shall be called, the Gentiles and they shall join together to serve the Lord, and to tread his court.

CHAPTER 43

Verse 1. {He brought me} From the west side, where he had been measuring, Chap. 42.19.

{toward the East} To the east gate of the utmost wall, Chap. 40.6. so that the Angel of the Covenant, in the appearance of a man, Chap. 40.3. having showed to the Prophet that magnificent Temple, whereby the spiritual Church is prefigured; and having described it, and the buildings thereof in the precedent Chapters; The proportion and measures whereof, in all the parts, was hard to find out and express; as that which is spoken of them shows. He comes now in these two next Chapters, the 43. and 44. to set out the sacred ministry and worship therein. More particularly, In this Chapter is set down, the returning of the glory of God into the Temple; and the promise of his continual dwelling there amongst his people, upon their repentance; whereunto they are exhorted. Afterwards, the altar of burnt-offerings is described; And the manner of its consecration, and its use prescribed, In these first words, the Prophet is brought from the west side, where he ended the circumference of all the holy place, Chap. 42.19. to the gate where he began, vers. 15. of Chap. 42. and Chap. 40.6. which gate by a direct line looked toward the Temple. See Chap. 44.2, 3.

V. 2. {The glory of the God of Israel} The vision of his glory, set down in the next verse.

{Came from the way of the East} In Chap. 11.23. the glory of the Lord departed from the Temple, because of the profanation of it, and from the city because of the profaneness of it, and stood upon mount Olivet, east of the city. And now that the Lord had platformed to himself a new Temple, his glory returned to it again.

{way of the East} Where the sun rises, Luk. 1.78. Let us walk as in the day, casting off the works of darkness.

{and his voice was like the noise of many waters} Chap. 1.24. Rev. 1.15. & 14.2. & 19.1, 6. Such is the power of the Gospel; such the efficacy of it: it cannot be hindered or stopped.

{the earth shined} Chap. 1.27. He is that sun of righteousness, Mal. 4.2. enlightening all. Joh. 1.9. the light of the Gentiles, Lev. 2.32. The fault is in men that are not enlightened by it, Joh. 1.5. & 3.19. 2 Cor. 4.3.

V. 3. {And it was according to the appearance} Chap. 1.4. & 8.4. & 9.3. & 10.1, 4, 16. The very same glory that had departed away, now returned. God returns to penitent sinners, Chap. 33.11, 13. Jer. 18.7. Joh. 3.10. Jer. 18.8.

{when he came to destroy the city} Or, when I came to prophesie that the city should be destroyed. See Chap. 9.2.5. So Jer. 1.10. Esay. 6.10. So Lev. 13. The priest shall make the leper clean, or make him unclean, in the Hebrew; that is, shall pronounce him so, as our English has well rendered it; warranted so to be from Lev. 14.57.

{and the visions were like} The whole, and each part of the vision.

{that I saw} Chap. 1.

{I fell} See Chap. 1.28. with reverence and fear adoring Christ.

V. 4. {By the way of the gate} Returns by the same way that it departed.

V. 5. {Inner court} From the east gate of the utmost wall, ver. 1. to the inner court next the Temple; that he saw the glory of the Lord filling the house; and heard the Lord speaking unto him out of the house, vers. 6.

{filled the house} Likely, in a cloud, which was a visible sign of the presence of God's majesty; as 1 King. 8.10, 11. Lev. 16.3. So Ezek. 44.4. God's presence is the full glory of the Temple, and of every pious soul.

V. 6. {And I heard him speaking to me out of the house} As God to Moses, out of the Tabernacle, Lev. 1.1.

{and the man stood by me} Chap. 40.3.

V. 7. {the place of my throne} That is, Jerusalem, the city of the great King, Psal. 48.2. Jer. 3.12. Mat. 5.35.

{the place of the soles} My footstool, 1 Chron. 28.2. Lam. 2.1. Psal. 99.5. and 132.7.

{no more defile——by their whoredom} That is, by their spiritual fornications of idolatry: And this prophecy was fulfilled in them to the very letter. For after their return out of the captivity of Babylon, even to this day, they have forsaken their idols; and though they worship not the true God, as they should, yet do they not worship false gods at all. And thus are they cross and contrary in their impieties; and yet impious still. Before their captivity they were all for idols, and nothing for the true God at all; and since that captivity, they are not for idols at all; and yet not for the true God neither.

{nor by the carcasses of their Kings} So also vers. 9. Let them put the carcasses of their Kings far from me: not for that they defiled themselves by touching their dead bodies; or, for that they were grown into the idolatry of the heathen, to deify their dead Kings, and to reserve their corpses for adoration; for we nowhere read at any time of that their idolatry; but rather that they defiled themselves with human carcasses, which they had sacrificed alive to their idols; which in Scripture are sometimes understood by the name of kings, as the Ammonites used to call their idols. See Lev. 18.21. 1 King. 11.5. 2 King. 23.10. Amos 5.26.

V. 8. {In their setting of their threshold by my thresholds} That is, in adding their traditions to my precepts, Isa. 29.13. we must not add or diminish, Deut. 4.2. and 12.32. 1 Cor. 3.12, 13. Apoc. 22.18, 19.

{and the wall between me and them} Or, for there was but a wall between me and them. This wickedness was as a wall of separation between me and them, Isa. 59.2. which has caused me to consume them, by bringing on them the judgments threatened by the Law, Lev. 26. & Deut. 28. Or, for setting their idols, and preferring their service in my Temple, or in places and chapels near to the place set apart to my service.

{wherefore I have consumed} Heb. eaten them in mine anger. See Chap. 8.3. & 23.39. & 44.7. 2 King. 16.14. & 21.7. Jer. 11.15.

V. 9. {Now let them put away, &c.} That is, all the true elect, and especially the Jews converted under the Messiah, shall cast off idolatry, and serve God in all purity: which future time is expressed by Now, which in a sort was present to the Prophet, namely, by vision, or revelation from God.

V. 10. {Shew the house to the house of Israel, that they may be ashamed.} And again, ver. 11. {If they be ashamed, shew them the form of the house} The house being an emblem and resemblance of the Church of the Gentiles under the Gospel, might shame the Jews to look upon it, by considering that they had become so abominable, that the Lord had refused them for his Church, and had chosen the heathen: but if they would be ashamed with an holy shame, and sorrow with an holy sorrow, that they had been thus offensive, then acquaint them with the form, laws, and ordinances of the house, that they may know it, and have the description, marks, and delineation of it perfectly in their minds; for they also then shall have their interest in it; as it fell out, and was with the many thousand Jews converted in the time of our Savior, and his Apostles; and as it shall be with them at their conversion near the end of the world.

{pattern} Or, sum, or, number.

V. 11. {And all the forms thereof}

{and all the forms thereof} These words are repeated; and is as much, as show them, show them the forms, both of the courts and house; and of the house both within and without.

V. 12. {upon the top of the mountain} By steps they ascended to it, Chap. 40.2, 6, 22, 26, 49.

{the whole limit thereof} As it is measured and bounded, Chap. 42.16, 17, 18, 19.

V. 13. {And these are the measures of the altar} The fabric of it seems to be thus, one cubit high was the basis, or foot, or bottom, bosom, or settle, breadth, or projection of it, one cubit; border of it, by the edge thereof, one span. From thence two cubits, to the round ledge, or bench, or settle of a cubit broad, that went round about it. And the thickness of that ledge being one cubit, raised the height one cubit. This ledge or bench seems to be for them that served at the altar, to stand upon, and to go upon, round about the altar, and to rake up the ashes that were within the altar: and therefore this altar was not close boarded up upon the sides everywhere; as the altar made by Moses was, Exod. 38.7. which was movable, and of small dimensions; but this was boarded up, only those two cubits that were betwixt this settle and the ground, or basis, to keep the ashes together: but above this settle it was open at certain places, that they might go in, and get the ashes out. About this ledge or bench the altar did rise four cubits; and this part of it seems to be called הראל the Mount of God. And then, another ledge or bench, of the same breadth, round about the altar likewise: upon which the priests might stand, for the disposing and ordering of the sacrifices themselves. And these benches being a cubit broad, it caused that their compass increased two cubits above the compass of the altar itself; and that the standing of the priests might be firm upon these benches, it seems there was a ledge of half a cubit broad, fixed upon the outward edge of them that the priests might not slip off into the court: and a ledge, which the text calls a bosom, fixed upon their inner edge, that the priests might not slip into the hollow of the altar: & from thence upward were the horns at every corner. This uppermost ledge being likewise one cubit thick, raised the whole height of the altar to nine cubits. And this uppermost part, or the hollow part of it, where the wood and fire were put, seems to be called אר אל, the strong Lion, or the Lion of God. The top of this altar was 12 cubits square, ver. 16. The settle made it at that part 14 cubits square, ver. 17.

{even the bottom shall be a cubit} Heb. the bosome. Meaning as it seems, that ledge that went betwixt the highest bench, and the altar.

{And the breadth a cubit} Of the bench itself.

{and the border thereof by the edge thereof a span} A border carved, a span breadth upon the edge of that bosom or ledge, most likely that rose betwixt the bench and the altar.

V. 15. {So the altar shall be four cubits} From the lower to the upper bench: this is properly called the altar, because that space beneath the lower bench, was the place of ashes. In the Hebrew this verse is literally thus: And the Mount of God, Hareel, four cubits; and from the Lion of God, Ariel, and upward, four horns. Where the body of the altar, as was said, betwixt the two benches, is called the mount of God, as if God dwelled upon the altar, in a singular manner, as on a little mount, in the greater mount of the Sanctuary. And the grate, whereon the sacrifices were laid, is called the Lion of God, because it devoured so much flesh, and so many beasts in sacrifice. See Exod. 27.4, 5. & 39, 39. This may mind us of our altar, Jesus Christ, who sanctifies our sacrifices of prayers, and praise, and service, and obedience, Mat. 23.19. Apoc. 8.3, 4. 1 Pet. 2.5.

{four horns} So in the altars of Moses and of Solomon; both in the brazen, and golden altars. See Apoc. 9.13. These were of the same material with the altar itself, Exod. 27.2. Some of the blood of some sacrifices, was put upon the horns of the altar, sprinkled thereon by the finger of the priest, Lev. 16.18, 19. See Psal. 118.27. The horns were counted very sacred. Adonijah and Joab, fled to them, as to a sanctuary, 1 King. 1.50, 51. & 2.28. Let us thus fly to Christ, and lay hold on him.

V. 16. {shall be twelve cubits long, and twelve broad} Eight and forty cubits round about. The altar in the Tabernacle, was but twenty cubits round about, Exod. 27.1. being made to be movable, and portable. Solomon's altar was twenty cubits, on each square side, eighty in all, 2 Chron. 4.1. So this here came short of that 32 cubits. The height of Moses' altar was three cubits, Exod. 27.1. Of Solomon's, ten cubits, 2 Cron. 4.1. Of this, some think the height to be but six cubits; but rather it seems to be nine cubits; as was formerly showed, upon the thirteenth verse.

V. 17. {and the settle shall be fourteen cubits——in the four squares} That is, fourteen, from side to side; the bench being a cubit broad, on each side of the altar.

{and the border about it shall be half a cubit} See Annotations on vers. 13.

{and his stairs shall look toward the East} Steps are forbidden to be made to an altar, Exod. 20.26. But this was to an altar that was built occasionally; as Gideon's, Judg. 6.24. and Elijahs, 1 King. 18.32, &c. However, the Lord is of power to dispense with, and at liberty, to vary from his own temporary commands; especially, in matters of this nature and quality. The stairs of this altar were eastward; so that, as the priests mounted them, their faces were toward the Temple: and when they were risen to the higher bench, they walked on the north, and south side of the altar; and so, many of them might stand there, and order the sacrifices together.

V. 18. {And he said unto me} The manner of cleansing, purging, and purifying the altar.

V. 19. {give to the Priests} Compare with these, Exod. 29. and Lev. 8.

{of the seed of Zadok} Chap. 44.10, &c.

{a young bullock} And a goat, and a ram, vers. 22, 23, 25.

V. 20. {And thou shalt} Ezekiel being a priest, Chap. 1.3.

{four corners of the settle} The upper settle, wherein the horns were.

V. 21. {and he shall burn it} It shall be burnt.

{appointed place of the house} Within the utmost great compassing wall. See Lev. 4.12. & 6.11. & 8.17. & Exod. 29.14.

V. 22. {a kid of the goats} The Law appointed, instead of this, another ram, Exod. 29.15, 19. And in the other sacrifices following, divers such differences do also appear. These differences may haply serve, to show, that the Levitical ceremonies were changeable, and to end in Christ.

{and they shall} They of the seed of Zadock, vers. 19.

V. 24. {salt} Lev. 2.14. Mar. 9.49. to signify, the eternal, and incorruptible sanctity of the covenant, altar, and worship; and our duty, in the holy and incorrupt observation of them.

V. 25. {Seven days——a Goat} Thus enjoined, lest it should seem strange, being not enjoined in the Law of Moses.

V. 26. {shall they purge} You, and they together.

V. 27. {And when these days are expired} After the consecration ended, thenceforth the ordinary sacrifices and services, are to be performed on it, Exod. 29.38, &c. See Hebr. 13.10.

CHAPTER 44

Verse 1. {Then} In this Chapter are set down, touching the east gate of the Sanctuary, and the use of it, The former polluting of the Sanctuary, objected now, and inhibited, hereafter. The Levites that were offenders therein disenabled in their office, others, the sons of Zadock, confirmed. And several ordinances for the priests, renewed, and enacted.

{he brought me back} From the inner court, next the Temple, Chap. 43.5.

{outward Sanctuary} Outward, in relation to the Sanctum sanctorum.

{which looketh towards the East} That is to say, to the east gate of the inner court; some say, of the body of the Temple.

{shut} So he was only brought to it.

V. 2. {and no man shall} Except only him, in the next verse. See Exod. 19.21, 22.

{hath entered by it} Chap. 43.2, 4. In an holy reverence and remembrance thereof. See a somewhat like case, in the holy oil and perfume, Exod. 30.32, 33, 37, 38.

V. 3. {for the Prince} It is safest to understand this of the high priests; and the second priests, such as Zephaniah was, 2 King. 25.18. Jer. 52.24. and Eleazar, in his father Aaron's lifetime, Numb. 3.32. and Zadock, in Abiathar's lifetime, 2 Sam. 15. See 1 Chron. 24.2, 3. Christ alone is the high priest of the New Testament. He alone opened the way into the holiest of all, by his own blood, offering himself, through the eternal Spirit without spot to God, Heb. 9.——15, 8. He enters himself and opens the door of salvation to all believers, Act. 4.12. Joh. 14.6.

{sit in it, to eat} Or, by it to eat. See Lev. 24.9. & 8.31. Exod. 29.32.

V. 4. {the way of the North Gate} He might not enter at the east gate, vers. 1. North gate, of the inner court.

{filled the house} Chap. 43.5.

{fell upon my face} See Chap. 1.28.

V. 5. {Mark well, &c.} As Chap. 40.4.

V. 6. {Let it suffice you} As 1 Pet. 4.3.

V. 7. {Into my sanctuary strangers} That were not of the seed of Israel, Act. 21.28, 29. & 24.6. Yea, strangers to be priests, that were not of the house of Levi; that were not of the circumcision itself. And such they had brought in, in the times of their heathenish idolatries, in the days of Solomon, Ahaz, Manasses, Amon, and others: and the ten tribes, as usually, so chiefly, in the days of Ahab. Unlawful ministers, false in doctrine, foul in life, are not to be admitted but ejected.

V. 8. {Set keepers of my charge} Contrary to the law, Num. 18.4. 1 Chron. 23.

{for yourselves} According to your own pleasures; and to your self-ends and purposes.

V. 9. {no stranger} A charge against that sin, vers. 7.

V. 10. {And the Levites that are gone away} The priests seem here to be meant; and for their apostasy into idolatry, to be degraded, and put into the place and function of the Levites, upon their repentance, in the four verses following. See 2 King. 23.8, 9, &c.

V. 11. {they shall slay the burnt-offering} This was part of the priest's office; not he that brought the offering, but the priest was to slay it, and flay it, Lev. 1.5, 6. So Moses, at first, supplying the place of the priest, was commanded, Exod. 29.10. and did it, Lev. 8.15. The Levites only helped them therein, in case of necessity; as 2 Chron. 29.34. Here then these lapsed priests, are either readmitted to this one part of the priest's office; or else are but only to stand before them to minister unto them, at that time; as the words following seem to import.

V. 14. {keepers of the charge} Partly they were in the case of such of the seed of Aaron, as had blemish in their bodies, Lev. 21.17, &c. partly, in the case of the Levites superannuated, Num.

V. 15. {the sons of Zadok} Who came from Eliazar, and from Phineas, to whom the covenant of an everlasting priesthood was given, Numb. 25.12, 13. And though it came to Eli, of the seed of Ithamar, and continued in that time in the days of Saul and David, yet the restoring of it to the line of Phineas, was implied in that threatening against Eli, 1 Sam. 2.30, 31, 35. and performed in Zadock. 1 King. 2.26, 27, 35. In whose house it was continued still after. And notwithstanding that interruption in Eli, yet the catalogue of high priests, is reckoned only in the race and line of Eleazar, 1 Chr. 6.4; &c.

{that kept the charge of my sanctuary} As it required in Deut. 33.9, 10.

{they shall come near to me} Chap. 40.46.

{to offer unto me the fat} Holy sacrifices in an holy manner, Lev. 3.16, 17. & 7.23, &c.

V. 16. {they shall enter} Laws for the priests in their ministration. Compare them with those in Moses.

V. 17. {that when they enter in——linen garments} Exod. 28.42, 43. & 20.26.

{Inner Court, and within} Court, and Sanctuary itself.

V. 18. {linen bonnets} And linen coats or ephods, and linen breeches, Exod. 28.4, 42, 43. 1 Sam. 1.18, 28. & 14.3. & 22.18. for honesty sake; to cover their nakedness.

{that causeth sweat} As woolen garments would do; which are therefore forbidden, ver. 17.

V. 19. {utter court——they shall put off——} Chap. 42.14.

{the people with their garments} Chap. 46.20. See the like, Exod. 29.37. & 30.29.

V. 20. {only poll} No affectation on either side; but gravity and modesty required, against the long hair of ministers, 1 Cor. 11.14.

V. 21. {drink wine} Lev. 10.9. Occasions of evil to be avoided; specially in sacred things, Psal. 93.5. and by sacred ministers. They of all men, must not be given to wine, 1 Tim. 3.3. Tit. 1.7. See Esay 56.12.

V. 22. {a widow, or——} See Lev. 21.13, 14. Priests to be more holy than others. That not lawful to them, which is to others; yet marriages allowed them. And so in the New Testament, 1 Tim. 3.2, 4. against Popish and devilish doctrine, 1 Tim. 4.1, 3.

{or a widow, that, &c.} The regard had of priests' widows.

V. 23. {And they shall teach} Lev. 10.10, 11. Their duty of teaching and preaching; apt to teach, 1 Tim. 3.2. Tit. 1.9. Act. 20.28.

V. 24. {And in controversy} Deut. 17.8, 9. Controversies belong to them. Their rule to judge them by.

V. 25. {at no dead person} Lev. 21.1, &c. They must have more rule over their passions, than others: and not suffer them to disturb or interrupt the duties of their calling.

V. 26. {seven days} See Num. 6.9. & 12.14.

V. 27. {the Inner court} Is called here the Sanctuary.

V. 28. {And it shall be} The sin-offering, and other offerings, oblations, first-fruits, &c. as is in the following verses. The Levitical priests plentifully provided for; all things considered.

{I am their Inheritance} And their possession, in the end of this verse. And he that possesses him, possesses all things, Deut. 18.1, 2. Num. 18.20. This shows their esteem; and is indeed their true treasure.

V. 29. {every dedicate thing} The best and daintiest thing are the priests.

V. 30. {And the first of all} Exod. 22.29, 30. Num. 15.20. & 18.12.

V. 31. {That is dead of itself, or torn} Lev. 22.8. Exod. 22.31. This forbid to all the Israelites.

CHAPTER 45

Verse 1. {Moreover} In this Chapter are set down, the portion of land for the priests: and Sanctuary; for the Levites; for the city: for the prince. And ordinances for the prince and people; in rules of justice: and for oblation the prince's part and duty for offerings in all feasts and solemnities. And particularly in the first month, first day, and seventh day; and in the feast of the Passover, and of Tabernacles.

{divide by lot the land} Chap. 48. This much differs from the division made by Moses, and by Joshuah: and is such as never was; nor shall be when the Jews shall be called to the Gospel, Ro. 11.25, 26. But by this of the land, as also of the city and Temple, and worship, God applies himself to the weakness of his people that then were, shadowing out hereby, as by the best means unto them, the perfect instauration and glorious state and condition of his Church under the Gospel. And generally, this land of Canaan is made a type of the heavenly Canaan, Heb. 11.9, 10.

{an holy portion of the land} For the Sanctuary, priests, and Levites. They, in the first place are cared for, and provided. After them, the prince. Thus the Church, and magistrate should first be rewarded and provided for; and then the people and tribes.

{five and twenty thousand} Neither reeds nor cubits are expressed. Our translation understands it of reeds or rods. And a reed, being six cubits, and eighteen inches, as some will have it, Chap. 40.5. This length of five and twenty thousand reeds, (counting the eighteen inches for an half cubit) comes to 162500 cubits. Which taking the cubit for an half yard; and a thousand paces, or yards to a mile) comes to 81 miles and ¼. And taking the cubit for a yard, comes to miles 162½. But counting the reed to be 6 cubits, and 2 inches, or one hand breadth; as we rather must. See Annotations on chap. 40.5. Then this length reckoning 18 inches for a cubit, and the cubit so to be one half yard, comes to 77 miles and a little more. And counting the cubit for a yard, it comes to 154 miles and somewhat more. Now, if we leave reeds, and understand this 25000 of length, to be 25000 cubits, as some do; Then it comes to 12 miles and ½, after the half yard to the cubit: and to 25 miles, at the rate of a yard to the cubit. This length of 25000 runs east and west, chap. 48.10.

{and the breadth shall be ten thousand} Our translators understand it of reeds. And so the breadth will be, 65000 cubits; (counting therein still the eighteen inches for an half cubit) which number of cubits, taking the cubit for half a yard, comes to miles 32½. And taking the cubit for a yard comes to 65 miles. But instead of 18 inches to each reed, taking but three, as was said before. So the breadth will come to 30 miles and above ½ mile of ½ yard to the cubit. And to about 61 miles counting the cubit for a yard. Others, with less probability, understand this 10000 breadth, to be meant, not of reeds, but of cubits, do raise the account thus; to five miles, taking the cubit for ½ yard; Or to 10 miles, taking the cubit for a yard. This breadth runs north and south, chap. 48.10.

V. 2. {Of this} Part of that, ver. 1.

{for the sanctuary} Described, Chap. 40 & 41. and circumscribed, chap. 42.15, 16, 17, 18, 19, 20. Though some would fain understand this, not of the outmost wall, but of the wall of the court of the people. See Annotations on Chap. 42.16.

{five hundred——square round about} For the Sanctuary, or utmost compassing wall of it. And understanding it of reeds, as most do, by comparing it with chap. 42.15, &c. it so comes to 3250 cubits, counting 18 inches to be put to each reed. Which reckoning a cubit for half a yard, arises to one mile, and half mile, and half a quarter, and reckoning it for a yard, it arises to three miles and a half, on each square. But add only three inches to each reed, the account comes to something less. And understanding it, not of reeds but of cubits only, it so comes to ¼ of a mile on each square, after half a yard to the cubit. And to ½ mile on each square, after one yard to the cubit. Some, as we said, apply this measure to the wall of the court of the people: But very improperly, and improbably.

{fifty Cubits round about for the Suburbs thereof} Here cubits are expressly named. Which may seem to sway against the opinion of reeds, in the former words of this verse, and in the former verse; were it not that, chap. 42.16. seems to overrule it. See the Annotations there. And this comes to 25 yards, after half yard the cubit; or, to 50 yards round about, at a yard the cubit.

V. 3. {And of this measure} This may seem to relate to the measure of cubits, which are so lately mentioned in the words aforegoing: and none other expressed in the two former verses. But the due consideration of those measures, mentioned Chap. 42.16, 17, 18. seems strongly to oppose this opinion of cubits here to be meant. This verse shows, that the Sanctuary and most holy place, and that utmost compass or wall mentioned and measured, vers. 2. shall be part of, and placed within that holy portion of land, mentioned, and measured, ver. 1.

V. 4. {for the Priests} The Levites might also seem here to be included. But much rather, the Levites have as much for their several portion. ver. 5. and chap. 48.13, 14, 20.

V. 5. {shall also the Levites have for themselves} Another 25000 long, running east & west along by the side of the priests; and 10000 broad, joining to the south side of the priests, and running southward; both ways as much in quantity, as the priests had.

{the ministers of the house} Porters, singers, and adjutants, to the priests in their ministrations. Such of them as should not be rejected, as those were, Ezra. 2.60, &c. and those, chap. 44.9, &c.

{for twenty chambers} Twenty rows of chambers. And these, not to be, and lie in that possession of land of 25000 in length, and 10000 in breadth: But in the compass and building of the Sanctuary. There being ten gates, viz. one in the wall of the utmost surrounding compass, the east gate; and three, viz. east, south, and north, in each of the three courts. And each gate having porches; there were two rows of chambers in each gate, one on either side along between the porches, and so twenty in all.

V. 6. {the possession of the city} Described. chap. 48.15, &c. and ver. 30. to the end of that 48. Chapter.

{five thousand broad} Comes to miles 32½ or to 16¼: or to 5, or to 2½ according to the several ways of reckonings by reeds, or cubits, and the quantity of the cubit, set down on the first verse of this chapter.

{and five and twenty thousand long} Over against the oblation of the holy portion of the land; or, by the side of it; This comes to 162 miles and a half: or, to 81 and a quarter: or, to 25: or to 12 and a half; according to the several ways of reckonings, by reeds or cubits, and the quantity of the cubit, set down on the first verse of this chapter. Reckoning here to the reed 18 inches, beside the 6 cubits. But adding only three inches, or one handbreadth, to each reed; as the [10] rather is: Then the measures by the reeds fall out to be proportionably less.

{it shall be for the whole house of Israel} This metropolitan city, shall be common to all the tribes: and therefore it is divided into 12 streets, and a gate assigned to every several tribe, Chap. 48.31, &c.

V. 7. {For the Prince on the one side} On the west, and east side of that holy portion of the land; and of the possession of the city. This situation of his portion, some way, points out the nature of his office and duty, to be in the middle of his kingdom; ready to take care of all; but first, and more immediately, of the Church, and worship of God.

{and the length shall be} Length of the prince's portion on the west side of the holy portion, for priests, and Levites; and of the possession of the city, shall be to the West Sea. And the length of the prince's other portion on the east side of the holy portions of land, and of the possession of the city, shall be to the utmost bounds of the land eastward. And the breadth of them are the same that is the breadth of the holy portions of the land, and of the possession of the city, running north and south. So that these three, the priests, cities, and princes, two portions, took up a breadth of 25000 from north to south, running clean through the land, from west to east; and lying betwixt the tribes of Judah and Benjamin, Chap. 48.7, 8, 23.

{over against one of the portions} Each one of the three portions, viz. for the priests, Levites, and city.

{from the west border} Of the three said portions, to the West Sea, is the prince's west portions.

{unto the east border} From the east border of the said three portions, to the East Sea, is the prince's east portion. Thus the prince and civil magistrate, must have his due, Mat. 22.21. Rom. 13.6, 7.

V. 8. {and the rest of the land} As is appointed, Chap. 48.1, &c. Or, the princes are commanded to rest fully contented with their large and double portion; no more belongs to them, much less all; that they oppress not the people any more, but give their lands to them, quietly to enjoy them; as is further enjoined in the next verse. Thus laws are prescribed to them. And so Chap. 46.16, 17, 18. Their will is not a law, nor they above the laws. The rule belongs to them, which is prescribed to masters, Col. 4.1.

V. 9. {Let it suffice you} Your double portion; or, as in 1 Pet. 4.2, 3.

{execute judgment} Rom. 13.4. Esay 1.17.

{exaction} Whereby through force, and fraud, you expulse my people from their lands and possessions.

V. 10. {Just balances} Lev. 19.35, 36. Prov. 11.1. & 16.11. & 20.10, 23. Mic. 6.10, 11. In Christ's kingdom all must be just, without wrong, deceit, or oppression, 1 Cor. 6.1, 6, 7, 8, 10. Mat. 7.12.

V. 11. {The Ephah} The Ephah is a measure of dry things; as the Bath is of liquid things: both of the same measure and capacity. And whereas the Ephah before contained ten Homers, Exod. 16.36. and so ten Bathes; here the Homer contains ten Ephahs, and so ten bathes. ver. 14. The Epha before was the same with Amphora Attica, or Medimnus, containing in dry things, as much as 5 gallons, one pint, 4 ounces, 1 charat, & 16 grains, or thereabout. The bath was thereabout, 1 King. 4.21. and 7.26. And the Homer formerly was three pints and a half, or thereabouts. The change therefore is great that is here made. See Lev. 27.16. The Homer here is made the same with Cor. ver. 14.

V. 12. {And the shekel shall be twenty Gerahs} Exod. 30.13. Lev. 27.25. Num. 3.47. Gerah is penny half penny, and so 20 Gerahs made up the shekel of the Sanctuary, Num. 18.36. which was two shillings six pence. The common, or king's shekel was half so much, that is one shilling three pence, or a quarter of an ounce of silver.

{shall be your maneh} Or, mina, or, pound weight, 1 King. 10.17. 2 Chr. 9.16. The common pound weighed 15 shekels, that is, one pound, 17 shillings, six pence: the king's 20, that is, two pound ten shillings; the Sanctuaries, five and twenty, that is three pound two shilling six pence. But still in monies the account must go by the shekels; as formerly in measures it was to go by the Homer.

V. 13. {This is the oblation} The Law indeed, Num. Chap. 28. & Chap. 29. provided for the offerings, for the daily sacrifice, and other ordinary services: but here it is enjoined to the people more punctually and particularly.

{the sixth part} See on ver. 11. They must offer unto God the three score part of their wheat, and of their barley.

V. 14. {Of oil the tenth part} That is, the hundred part.

V. 15. {And one lamb} Out of two hundred.

{for a meat-offering} For the daily sacrifice, and other ordinary sacrifices, and meat-offerings.

V. 16. {This oblation} Mentioned in the three former verses.

{for the Prince in Israel} Or, with the Prince in Israel; that is, either prince to receive the said oblations; and thereout, and together with his own, to furnish the sacrifices, and services. Or rather, the prince to offer likewise out of his wheat, barley, oil, lambs, his like share; and thereout, or otherwise of himself to provide for the public sacrifices and services, as is set down in the verses following, to the end of the Chapter.

V. 18. {Thou shalt take} Speaks to the prince. So vers. 20, 22. he is expressed by name; and so understood in the verses following.

V. 19. {Of the settle of the Alter} This is more than was in the Law of Moses: As divers other things also.

V. 21. {The Passover} Compare what follows with Exod. 12. Lev. 23. Num. 28.16, &c. And see the variations.

V. 25. {In the seventh month} See Num. 29.12, &c. And observe the variations; showing thereby, that those sacrifices, rites, and ceremonies, were alterable in themselves, and to end at Christ's coming; as shadows vanishing, when the body came.

CHAPTER 46

Verse 1. {Thus, &c.} In this Chapter are set down ordinances in God's worship, for the prince, and people. In particular, The prince his place, and standing; his offerings punctually on the Sabbaths, and in the new moons; his coming in, and going out. The people's also, and their offerings. The prince's voluntary offering. The daily offering. The prince's inheritance, and his gifts to sons and servants, the places of boiling and baking for the priests. The boiling places of the Levites for the sacrifices of the people.

{the gate of the Inner Court} Next the Temple, Chap. 40.44, &c.

{shall be shut} Chap. 44.1, 2, 3.

{but on the Sabbath-day} and other festivals.

V. 2. {shall stand by the post} but not come into the court.

{shall not be shut} The reason of it is in the next verse.

V. 4. {And the burnt-offering} Much more, than was enjoined in the Law, Num. 28.9.

V. 5. {an Ephah——} See vers. 11.

V. 6. {And in the day of the new Moon} Less than was enjoined by the Law of Moses, Num. 28.11.

V. 8. {and when the Prince shall enter} The east gates of the courts allowed to the prince, for access, for ingress, and egress, even as for the priests and Levites. They are joined together and must join their strengths and powers together: they both must go the same way; not contrary ways.

V. 9. {But when the people} The north and south gates allowed to them; to come in at the one, and go out at the other. This may mind us of straight steps; to go still forward, Phil. 3.13, 14. not to look back, as Lot's wife, Luk. 9.62. And repenting, not to return back the same way we came, 2 Pet. 2.21, 22. Came we carnal? let us return spiritual.

V. 10. {And the Prince} Must observe the same time with the people, for coming to, and staying at God's public worship and service; must be an example to them; which will much prevail with them; magnates are magnetes.

V. 11. {The meat-offerings shall be} The particularities, and the quantities prescribed in God's offerings and worship.

{Ephah} See Chap. 45.11.

{Hin} As much as the shells of 72 hen's eggs do hold. These quantities and proportions differ from those in the Levitical Law, Num. 15. & 28. Exod. 29.40. There the tenth part of an Ephah; and the fourth part of an Hin: here, the sixth part of an Ephah; and the third part of an Hin: Likely, to imply, that as God's graces and blessings do abound under the Gospel, more than under the Law; so likewise should our service, thankfulness, and spiritual obedience abound.

V. 12. {One shall shut the gate} Not so on the Sabbaths, and new moons, vers. 2.

V. 14. {the sixth part of an Ephah} Differing from that, Exod. 29.40.

V. 16. {If the Prince give} It shall be his children's, and their seed for ever.

V. 17. {to the year of liberty} The jubilee, Lev. 25.10, 13, &c. and vers. 28. yea, the servant shall be then free, Exod. 21.5. Lev. 25.40, 41, 54.

V. 18. {Prince shall not} Chap. 45.8, 9.

{be not scattered} Which caused Naboth to refuse Ahab, 1 King. 21.3. Num. 36.7.

V. 19. {at the side of the gate——} Of that third and inmost court, whereinto the prince and people were in no wise to enter, Chap. 40.44, &c.

{on the two sides westward} Two little courts for the priests, on the two sides next the Temple, and looking westward. These courts, for boiling seem to be placed without that compass of 100 cubits wherewith the courts were bounded.

V. 20. {This is the place} for the priests only, to boil and bake in. The kitchens of the priests, in that inmost court, behind their chambers, westward.

{into the utter court} That belongs to the people, Chap. 42.14. & 44.19.

{to sanctify the people} See Chap. 44.19.

V. 21. {utter court} Or, Middle Court, for the Levites; called the utter Court, in relation to the inmost court, of the priests.

{in every corner of the court, there was a court} Four little courts for the Levites, in that middle court.

V. 22. {Courts joined} Or, with chimneys. Their spaciousness.

V. 23. {in them round about——} Buildings within the kitchens, fitted for boilings.

CHAPTER 47

Verse 1. {Afterwards} We have here, The vision of the rise, progress, and healing virtue of the holy waters, and of the trees on the banks. The borders of the land of Canaan: which is to be divided by lot, to the 12 tribes, and to the sojourners among them.

{he brought me} The hand of the Lord, Chap. 1.3. & 3.22. The Spirit, Chap. 4.12, 14, 24.

{door of the house} The Temple.

{waters issued} This also shows this whole vision, Chap. 40. to the end of the book, to be allegorical and typical. These waters shadow out and show the Spirit of God, and the gifts of the Spirit bestowed on the Christian Church, to be small in their beginnings, but to grow very great after. And particularly, that the doctrine of the Gospel should have the like weak beginning, and wondrous progress and propagation afterwards, Apoc. 22.1. is a river of water of life, clear as crystal.

{right side} The right hand and side, is taken in Scripture to be toward the south, or for the south: Man, as has been said, being placed in posture with his face toward the east; as the front and porch of the Temple was. These waters issue from the Temple. Those, Apoc. 22.1. proceed out of the throne of God, and of the Lamb.

{came down} For the Temple was on a hill.

V. 2. {the gate Northward} for the east gate of the inmost court was shut, Chap. 44.1, 2, 3. & 46.1.

{utter gate} Of the utmost great compass and wall.

{ran out} As out of a vial.

V. 5. {a river that, &c.} Representing the abundance of spiritual graces in the Church of Christ, Ephe. 1.3. Joel 3.18. Zech. 14.8. Apoc. 22.1. Joh. 4.13, 14. & 7.38, 39.

V. 8. {Go into the Sea} Called the Salt Sea, or Sea of Sodom, the lake Asphaltites, or Dead Sea; because all living things die in it. Such are we, as the Dead Sea, Eph. 2.3.

{the waters shall be healed} See Joh. 5.4. The meaning here is, that they should be made wholesome for fish, and living creatures; as in the two next verses. And so the virtue and efficacy of spiritual blessings in the Gospel, the merits of Christ, and graces of the Holy Spirit, do heal, revive, regenerate and make fruitful men, formerly dead in trespasses and sins.

V. 9. {the rivers} Of those abundant waters. So in the end of this verse.

{a very great multitude of fish} The fecundity and fruitfulness of these spiritual waters; the exceeding great number of believers, Esay 66.7, 8, 12. & 60.3, 4, 5, 8. & 49.18, 20, 21, 22, 23. Apoc. 7.4, 9. Though yet they be few in comparison of them that enter in at the wide gate, and go the broad way that leads to destruction.

V. 10. {The fishers} That before had nothing to do for fishing in that Dead Sea; though they fished much in the Lake of Genezaret, and upward of Jordan.

{Engedi,} Or, Emmisphat, or, Kadesh, Gen. 14.7. Or rather, a town upon the Dead Sea, otherwise called Hazazon Tamar, 2 Chr. 20.2.

{Eneglaim} A place at the entrance of the Dead Sea, where Jordan runs into it; as some writers report.

{according to their kinds} No kind of fish not there; as in the great Sea. No kind of sinner excepted from this fishing, Gal. 3.28.

{as the fish} Where none were, or could be before; now so exceeding many.

V. 11. {the miry places} Some translate and expound it, that even those places of it, that were not healed, but given to salt, and in a manner impossible to be healed, should yet be healed, and abound in fish. Others, in an allegorical sense, to another meaning; That such as will rather choose to wallow, as swine, in the mire of their sins, without repentance, and not come to these healing waters, shall not be healed, but hardened, 2 Cor. 2.15, 16.

V. 12. {all trees} See Rev. 22.2. There is the tree of life, (as Gen. 2.9.) which bare 12 manner of fruits; and that every month. This here still shows all to be allegorical and typical. Let these trees mind us of our qualifications, and duties, wherein we are resembled to trees in Scripture, Psal. 1.3. & 92.13. Esay. 61.3. Jer. 17.8. We must not be barren trees, Luk. 73.7. nor bring forth wild grapes, Esay. 5.2. but fruit for meat, and leaves for medicine; and that without fading, or decaying: but still green and flourishing, 2 Pet. 1.5. &c.

{because their waters, &c.} The cause of their fruitfulness is not their own planting, or watering, 1 Cor. 3.6, 7. but God's blessing, issuing out of the Sanctuary of heaven, Joh. 15.5. 1 Cor. 15.10. Gal. 5.22. Jam. 1.17.

V. 13. {This shall be the border} Of the whole land, north, east, south, west.

{Joseph shall have two portions} That is, for Ephraim and Manasseh. So Deut. 33.13——18. See his right and title, Gen. 48.5, 6. and 49.22, &c. 1 Chron. 5.1, 2.

V. 14. {one as well as another} See vers. 22, 23. This may intimate an equal right of all sorts of persons in the kingdom of Christ, Gal. 3.26, 28. Col. 3.11. Act. 10.34. 1 Pet. 2.9, 10.

V. 15. {from the great Sea} The Mediterranean Sea. So ver. 19, 20. See Num. 24.7. from that Sea by mount Hor, (otherwise called Hermon, Shirion, Shenir, and Sion, Josh. 13.5. Deut. 3.9. and 4.43) to Hamath, &c.

{the way of Hethlon} Chap. 48.1. The west border of the kingdom of Damascus.

{as men go to Zedad} Num. 34.8. the east border of the kingdom of Damascus. So that the kingdom of Damascus seems to be taken in.

V. 16. {Hamath} East border, at the foot of Lebanon, Num. 13.22. and 34.8. 1 King. 8.65. Toi King of it, 2 Sam. 8.9.

{Berothah} a city of Hadad-Ezaz, 2 Sam. 8.8. bordering upon Arabia deserta, as Ptolomy says.

{Sibraim} Belonging likewise to Arabia deserta.

{which is between} All that scope of land pertaining to these two kingdoms.

{Hauran} a town like Arabia deserta; as geographers write, 2 Mac. 4.40.

V. 17. {Hazar-Enan} Chap. 48.1. Num. 34.9, 10. a town upon the northern borders of Judea, Damascus, and Hamath.

V. 18. {From Hauran} Vers. 16.

{by Jordan} Beyond Jordan; as Psal. 42.6.

{unto the East Sea} The Dead Sea, vers. 8. See Joel 2.20. Zech. 14.8.

V. 19. {Tamar} The last town of Judea, by Hengedi, at the Dead Sea.

{waters of strife in Kadesh} Num. 20.13. and 27.14. not in Rephidim, Exod. 17.7.

V. 20. {over against Hemath} to that place of the great Sea, from which lies a straight way towards Hamath eastward.

V. 21. {according to the Tribes} Little, or no land would remain for them, if the holy portion, cities, and prince's portion, Chap. 45. were to be measured by reeds, and not by cubits; unless we take all in an allegorical, and typical sense.

V. 22. {and to the strangers} It was otherwise in the division of the land by Moses, and Joshuah. But this might shadow out the right of the Gentiles, and their title and claim to the Church, and Gospel of Christ, and heavenly Canaan. See Annotations on ver. 14.

CHAPTER 48

Verse 1. {Now &c.} Here are the several bounds, and portions of the land of Canaan, for the several tribes: for the Sanctuary, and priests; for the Levites; for the city, and suburbs; for the prince. The dimensions, gates, and name of the city.

{from the North} Begins there; and so goes on toward the south.

{The way of Hethlon} Chap. 47.15, 16, 17.

{East and west} Each tribe here runs his portion from east to west, the whole breadth of the land of Canaan: For so runs the breadth of that particular country; and the length of it from south to north: though all geographers in describing the whole earth, constantly reckon the longitudes, from east to west, and the latitudes from south to north. Christ's kingdom runs to the ends of the earth, Psal. 2.8.

{for Dan} The order of the tribes in their portion is this; viz. Dan, Asher, Naphtali, Mannasseth, Ephraim, Reuben, Judah, the portions for the priests, the Levites, the city, the prince, Benjamin, Simeon, Issachar, Zebulun, Gad.

V. 8. {the offering which they shall offer} For the priests, Levites, city, prince. Seven tribes lay northward; Five southward: and these portions in the middle.

{of five and twenty thousand in breadth} Reckoning so from north to south; as the breadth of the portions of all the tribes were reckoned: and reckoning in this sum, the priests, Levites, cities, and princes' portions.

{and in length as one of the other parts} In length from east to west, as one of the other parts of each several tribe; so taking up in length the whole breadth of the land.

V. 9. {unto the LORD} As distinguishing it from the other oblations, for the city and prince; and Levites some way too, as having the Sanctuary in it.

{shall be five and twenty thousand in length} Called breadth in the former verse; and there see the reckoning, and reason of it: here called length, in relation to the ten thousand; which are, as the far lesser number, justly here called the breadth of the priests' portion.

V. 10. {Toward the North five and twenty thousand in length} The meaning is, the northern border, limit, or line running east and west, was in length five and twenty thousand; and so the south border: and the east border, limit, or line, running north and south, being the breadth, was ten thousand; and so the west border: All which was the priests' holy portion, and the Sanctuary in the midst thereof.

V. 11. {which went not astray} Chap. 44.15, 16.

V. 12. {And his oblation} this part of the oblation.

V. 13. {The Levites shall have} Joining to the south of the priests' portion; and in length and breadth, as the priests' portion.

V. 14. {not sell of it} Lev. 25.23, 24. Num. 36.6. &c. See 1 King. 21.3.

V. 15. {And the five thousand that are left in the breadth} From north to south, to make up the ten thousand breadth of the priests, and the ten thousand breadth of the Levites, a perfect square, viz. five and twenty thousand; and so equal to the length aforesaid.

{a profane place} In opposition to that of Sanctuary, priests and Levites.

{for the City} Jerusalem, the suburbs, and the use of the inhabitants, and them that serve the city, as it is, vers. 16, 17, 18, 19.

{in the midst thereof} Of that last five and twenty thousand in length, and five thousand breadth. And so the city was to be distant from the Temple, about ten miles at least, if not twenty, or thirty, or sixty; according to the several measures, mentioned, vers. 10.

V. 16. {The measures} Thus out of the midst of the 25000 length, take 4500 square for the city; and 250 for the east suburbs of it, and 250 for the west suburbs of it; and this will take up 5000 of the length; and so will remain ten thousand of the length, on the east side, and ten thousand on the west side, for the use of the citizens, and them that serve the city. Thus the city is square. And so that new Jerusalem, and holy city, prepared as a bride, descending out of heaven from God, Apoc. 21.16. And the measure of that is, 12000 furlongs in length, breadth and height, which last is most wonderful. By these measures of Ezekiel's city, the compass of the walls is implied, viz. 4500 measures on each square; 18000 round about, vers. 35. The wall of the new Jerusalem, had twelve foundations, made of 12 several precious stones, and in them the names of the twelve Apostles: And above the foundations, the walls were made of jasper: the thickness of the walls, 144 cubits. And the city being 12000 furlongs, long, broad, and high, the walls of it must needs be, of that length and height, Apoc. 21.12, 14, 16, 17, 18, 19, 20. These are typical, and hieroglyphical descriptions.

{And the South side four thousand five hundred} Heb. מאות חמש חמש five five hundred. And here the Massorites note upon the second חמש, Cetib velo Keri; that is, it is written, but not to be read; as being redundant. And therefore they put no pricks or vowels, to that word in the text. As in the Keri, which they would have read, they put the pricks only, or vowels in the text, and the consonants in the margin.

V. 17. {And the suburbs} These suburbs, on the north and south side, fill up the breadth of five thousand; which is the whole breadth of the city's portion. and on the east and west, sides of the square, they fill up the length of five thousand; and so leave ten thousand east, and ten thousand west, for the use of the citizens, and them that serve the city.

V. 18. {And the residue} As is clearly showed, upon the two former verses. The breadth of each, the ten thousand long, is five thousand, being the breadth of the city's portion.

{over against the oblation of the holy portion} Joining to, and running in length, at the south side of the Levites' portion.

V. 19. {Out of all the tribes of Israel} And therefore the twelve gates are named, after the names of the twelve tribes, verse 31, 32, 33, 34.

V. 20. {Four square, with} That is, five and twenty thousand from east to west; and ten thousand of the priests, and ten thousand of the Levites, and five thousand of the city; in all, five and twenty thousand, running from north, to south, a perfect square.

V. 21. {And the residue shall be for the Prince} The residue eastward, from the east line, of five and twenty thousand, running from north to south, and comprehending the breadth of the portions, of the priests, Levites, and city; that residue from the east line eastward, to the east bounds of the land, shall be the prince's one portion. And the other equal and alike, from the west line of five and twenty thousand, running as aforesaid, and comprehending as aforesaid; that residue, from that west line westward, to the Midland Sea, shall be the prince's other portion.

{in the midst thereof} Between those two portions of the prince, in the midst of the priests' portion.

V. 22. {Between the border of Judah} All the portions for the prince, priests, Levites, city, lie between the portions of Judah, and of Benjamin.

V. 28. {From Tamar} See Chap. 47.19.

{and to the river} Sihor, which is before Egypt. Josh. 13.3. running by Pelza, in Arabia Petræa, into the lake Sirbonis, near the Mount Cesius, and divided between Judea, and Egypt.

{toward the great sea} The Midland Sea.

V. 30. {North side, four thousand and five hundred} See Annotations on vers. 16.

V. 31. {And the gates of the City} Three on each quarter, twelve in all; for the twelve tribes, and bearing their names; whereof one for Levi in this verse; and one for Joseph, comprehending Ephraim, and Manasses, in the next verse; which may show, that gates are open to all quarters of the world, for all men to come in to the Church of Christ, the city of God. The gates of the new Jerusalem were likewise twelve, three on each quarter; every several gate was of one pearl; and at the gates 12 Angels; and on the gates the names of the 12 tribes written. And these gates were never shut.

V. 35. {round about, eighteen thousand} That is, four times four thousand five hundred. All things in the holy city are four square; which may mere out the comeliness and constancy, the firm duration and perpetuation of the Church of Christ, to the end of the world.

{the LORD is there} Jehovah Shammah, Gen. 28.16. Jehovah is the proper and essential name of God. It is expounded, Exod. 3.14. & 6.3. Esay 42.8. Apoc. 1.4, 8. Jews in reverence will not name it. Surely we should not profane it; or by vain swearing, impious, forswearing, blaspheme it. What the ancient Jews write of this name, which they call Tetragrammaton, of four letters: For of other names or descriptions of God, which they call names of 12 letters, or of 42 letters, may rather serve for conviction of modern Jews, than otherwise be useful to us.

{Shammah} Jehovah is there; the founder, preserver, governor of it, Mat. 16.18. 1 Tim. 3.15. And this in its degree is true of every true Christian, Heb. 3.6. Eph. 2.19. 1 Cor. 3.9. & 14.25. & 6.19. Joh. 14.23. & 6.56. & 15.4. & 17.23. This shows our dignity, and our duty.

For the better clearing of the portions for the priests, Levites, city, and prince, look upon the delineation following.