Isaiah 13-28

CHAPTER 13

V. 1. {The burden of Babylon} Here begin prophecies concerning foreign states: all that went before, being concerning God's people, Judah and Israel: save what is by the way occasionally interlaced, concerning the two kings of Syria and Assyria, Rezin and Sennacherib, ch. 7.8. & 8.4. & 10.5–19,33,34. the foreign states, whose ruin is in these prophecies foretold, were such specially, as God's people either had in former times been; at present were, or, in future times should be, much vexed and oppressed by; or, such as they had overmuch rested and relied on. Of the former sort, Babylon stands in the front, whose kings, besides what they had formerly done, were to be principal instruments of the utter subversion of the Jewish estate.

{the burden} In this verse, is the inscription of a sermon, or prophecy, against Babylon, contained in this whole chapter, and the next, four last verses of the latter, only excepted: and it is styled as our English renders it, a burden. The word in his tropical use, as it is applied unto matter of instruction, or prediction, seems to be more general, and to import only a lesson, a speech taken up, as we say, by some, or taken from some other. As of Balaam it is said, that God put a word in Balaam's mouth; and that, he then took up his parable. Numb. 23.5,7. And so the Greeks render it; and the Greek writers on Scripture expound it; as implying, documents, or instructions, received from God, by the prophets. Thus it would be rendered, in the title of King Lemuel's instructions, given him, by his mother; not the prophecy: (for there is nothing prophetical in it) but the lesson, wherewith his mother schooled him; as also, Lam. 2.14. It seems to include sermons, preachings, or predictions, in general; where it is said of the fawning false prophets, that they preached unto the people, sermons, rather, than burdens, (for burdensome lessons, neither the people liked; nor they listed to preach) of vanity. But of that see further, on the place. Besides, it is alleged to this purpose, that this title is sometime prefixed before some prophecies, or sermons, that contain no heavy, but joyful and lightsome matter, concerning the people concerned in them; as Zach. 12.1. The burden, as it is rendered, of the word of the Lord; or, a lesson of the word of the Lord, concerning Israel; or, in Israel's behalf. Howbeit, since that the word, in his first and proper notion, signifies a burden; and it is, in a manner, generally prefixed before such sermons, or prophecies, as contain matter of heavy, and sad occurrents, to betide those, whom they concern; it may not amiss in most places be rendered, a burden; or, burdensome prophecy: and so here, the subject matter of this prophecy, as touching Babylon, being altogether of that nature: that which is also confirmed, by that which we find in Jeremy, concerning the people's mocking of God's prophets; with the frequent use of this word, in their messages, and God's answer thereunto; Jer. 23.33,36. of which see on the place. The notion of the word is found, in that speech of Jehu, concerning Joram, 2 King. 9.25. the Lord lifted up, or laid this burden (that is, uttered this sentence, passed this heavy doom) upon him.

{of Babylon} Heb. Babel: Concerning the original of the name; we find, Gen. 11.9. that when upon the vain and presumptuous attempt of people, after the flood, to build a tower, of such an unheard of height, as might secure them against a second deluge; God by dividing their tongues, had bred a confusion among them, and so dissipated their design, the place that they had begun to build, was thereupon, from the Hebrew word Balal, that signifies, to confound, termed Babel: not as some of the Rabbins, and some of ours following them; as compounded of Ba, and Bel, and so signifying, confusion comes: as Leah said, when she named the child her husband had by her servant Zilpah, Gad, bagad, a troop comes. For though she used those words, (of the signification whereof also some question is:) yet she gave him not that name; but rather, as others, with more plainness and probability: (for such manner of compositions, are not so common in Hebrew:) Babel, simply, without composition; for Balbel, confusion, of Balal: (as Golgotha, in the Greek, and Gugtalha in the Syriac, Matth. 27.33. for Golgoltha, a skull, of Galal) and from thence, with the Greeks, Babylon. Now this Babel, or Babylon, became afterwards a prime seat of Nimrod, that great tyrant, who began to settle his principality in Chaldea; from whence he pierced into Assyria, where he built Nineveh, Gen. 10.10,11. the head city of the Assyrian monarchy, at the time of this prophecy, chap. 37.37. Babylon being both then, and for some time after, held by an inferior prince, from the Assyrian monarch: as appears by the story of Manasses; 2 Chron. 33.11. who afterwards, having with some other, shaken off the Assyrian yoke, grew great by the fall of that state; and so settled a new monarchy, called the Chaldean, or Babylonian monarchy. Now by this monarchy, under Nebuchadnezzar, was the Jewish state to be suppressed, Jerusalem surprised, and sacked, the temple destroyed, and the people of the land carried away to Babylon, there to remain in captivity, for a long time: against the terror and trouble whereof, to forearm the faithful, and to support such of them, as might survive the ruin of their country; and remain in that servile condition, with an hopeful expectation of their deliverance from thence, and their return, after some time, into their own country again, the prophet in this prophecy, foreshows the downfall of that state; and the delivery of his people, by means thereof, out of that bondage, which under it they had endured. See of the same argument, Jer. 50. and 51. As for the special occasion of delivering, and divulging this prophecy against Babylon; some suppose it to be, in regard of those grievous calamities, which were foretold should befall the Jewish state, in the latter part of the first, and sixth chapters of this book; which were, say they, to be inflicted by the Chaldeans and Babylonians. But that to me seems not so likely: because there is no mention of Chaldeans, or Babylonians, at all, there: I should rather deem, that it was revealed to the prophet, and by him published, sometime, after that sad message that he brought to King Ezekiah, upon his showing of all his treasure and gallantry, to the Babylonian ambassadors; concerning the evils, that his people, and posterity, in the age following, should from Babylon sustain, chap. 39.6,7. I am not ignorant, that a learned man of great note, would have this prophecy to be understood, not of the destruction of Babylon by Cyrus, but of a former and nearer at hand, between the times of Sennacherib, and Nebuchadnezzar, by Deioces, and the Medes, of whom by a cunning contrivement he had made himself king. But, besides that I find no clear footing of any such conquest of Babylon, in any profane author; nor any footstep at all of it, in holy writ, there are two main arguments, which the prophecy itself affords, for the removal of this groundless conceit. The one is, that the destruction of Babylon, here denounced, is said to be executed on her, for the deliverance of God's people; and the procurement of their liberty, to return again into their own country; chapter 14.1,3. nor is there mention, of any, deportation of them to Babylon, before the reign of Nebuchadnezzar. The other is, that such a ruin of Babylon is foretold, as should be irrecoverable, chap. 13.19,20. & 14.22,23. But if in the interval, between these two terms of time, Babylon had been by the Medes sacked and ruined, as this author would have it, the prophet's words, of her irrecoverable ruin, could not be true; were not then, at least fulfilled: for it is apparent that under Nebuchadnezzar, she was in a most flourishing and magnificent condition, Dan. 2.37,38. & 4.30. This prophecy therefore cannot be understood of any other overthrow of Babylon, save that alone, whereupon followed immediately, the release of God's people, 2 Chr. 36.22,23.

{which Isaiah the son of Amoz did see} See the notes on ch. 1.1. & 2.1.

V. 2. {Lift ye up a banner upon the high mountain} At the entrance into this prophecy, there is a solemn proclamation made, as in God's name, for the calling together of those people, that were by his appointment, to be employed against Babylon. So Jeremy begins with somewhat the like, Jer. 50.2.

{Lift up a banner} To summon men to appear, to call in people, that may be set apart and enrolled for this service. To which purpose kings are wont to set up their standard, when they intend some expedition, that those of their subjects, who by virtue of their places, or tenures, are obliged to such service, and such others as are willing to be that way employed, may know whither to resort. Of this use of an ensign, or banner, see also ch. 5.26.

{upon the high mountain} Some render the particle, not upon, but against. By the mountain, here mentioned, understanding Babylon, so termed not from her situation; (for she stood in a low ground) but for her high towers and stately buildings: in regard whereof also it is by Jeremy so styled, Jer. 51.25. and the epithet here given it, some of them interpret, quiet, and secure, such as Laish is said to have been, Judg. 18.27. deriving it from a Chaldee word, so used in the Talmud. Others, plain, as Jerusalem is called the mountain in the field and the rock of the plain, Jer. 17.3. & 21.13. fetching it from a Syriac word, in that version oft used: other of them again, dark, and gloomy, whom the old Latin follows, deducing it (but with no very good analogy) from the Hebrew word, that signifies the evening. But the greater number of interpreters render the whole branch, as our English has it, upon an high mountain. For so I suppose it would be a little better, and more suitable to the original, wherein no article is expressed, as not pointing to some one special place; but intending an high, or eminent place, from whence such a signal may be farthest descried: such as are usually made choice of for the erecting of beacons, and displaying of banners, for that purpose set up. See chap. 18.3. and 30.17. Nor need we make doubt of rendering it an high hill; since that we find the word so frequently used in that sense, Numb. 23.3. chap. 41.18. & 49.9. Jer. 3.2,21. & 4.11. & 7.29. & 12.12. & 14.6. notwithstanding that a late learned annotator contends strongly, to have it both here, and in all those places, to signify a plain, because the like word in Syriac signifies a plain, Luk. 3.5. His reason here is, because soldiers are wont to be mustered, not on the hill, but in the plain. But the use of the banner here erected, is to call those together, that may be mustered afterward, in the plain.

{exalt thy voice unto them} Cry aloud unto, or call aloud upon, those that are to be employed against Babylon; that you may be heard of them, as far as may be. So ch. 40.9. Jer. 22.20.

{shake the hand} Beckon with the hand, unto those that are farther off, whom your voice will not reach unto. See on chap. 10.33.

{That they may go into the gates of the nobles} Heb. and they shall go: as chap. 11.3. That they may march unto Chaldea, and surprise the cities belonging to that empire, (gates, for cities, as Deut. 16.5.) or, (because it is another word, that is commonly used in that kind of speech; and this for distinction sake, would be rendered, door, rather than gate, as Ezek. 46.3.) to break into the houses and palaces of the Babylonian princes, ch. 45.1.

{into} This particle is not in the text; but it is to be supplied, as Gen. 10.11.

{the nobles} The great peers of Babylon, like those of Nineveh, chap. 10.8. equal to princes. The word here used, answers that of the Greek rendered Benefactors, Luk. 22.25. and it signifies properly men of frank, and free disposition, Exod. 35.5,22. such as keep great houses, and are large, and liberal in expense, chap. 32.5,8. that which our English title of Lord, is in the old Saxon, said also to import, as intimating, what men of that rank sometime were, ever ought to be. Now unto the houses of such great ones, would the enemy endeavor, especially to make entry, partly, because these were the heads of the state, and their houses most conspicuous, and partly, because both most and best pillage was there to be had, chap. 45.1,3.

V. 3. {I have commanded my sanctified ones} I have by a secret instinct given in charge, (as chap. 10.6. & 23.11. Jer. 34.22. & 50.21.) to those whom I have prepared and set apart for this service, to wit, the expedition against Babylon. For so is the word sanctify used, Jer. 6.4. & 12.3. Joh. 10.36. & 17.19. a metaphor, from the religious rites, that men were to use in way of preparation, when they were to set upon any holy duty, any solemn part of God's service, Exod. 19.10,11. 1 Sam. 16.11. 2 Chr. 30.3,15–19. Job 1.5. Psal. 26.6. and the slaughter to be made by these, of God's enemies, was a service of God, and unto him as a sacrifice, ch. 34.2,6,7. Jer. 48.10. who these sanctified ones are, see Jer. 51.27,28. and in part hereafter, ver. 17.

{I have also called my mighty ones} The same thing in other terms expressed. For God's call, here, is the same with his charge before, as ch. 41.2. & 46.4. his mighty ones here, with his sanctified ones, there. Such, as he has fitted and furnished with might and ability sufficient, to go through stitch with his work, chap. 5.27. and 45.5. and that come armed with his might, chap. 45.1,2. Joel 2.11.

{for mine anger} Some refer these words to mighty ones, as if the meaning were that therefore, they were mighty, because armed with God's anger: as God is said therewith to arm himself, ch. 59.17. See ch. 10.5. But they depend rather upon the verb, called, I have called them, as some, in mine anger, or, as ours well render it, for mine anger, to execute vengeance for me, upon Babylon. So the Lord made the wicked for the day of evil, Prov. 16.4. the genuine sense of that place.

{even them that rejoice in my highness} Such, as shall go willingly and gladly about my work: and triumph in those gallant actions, that I shall work by them. So the most, rendering the words much to the same effect, that our version yields. But the Hebrew syntax well considered, may seem to run somewhat a diverse way. The word translated, them that rejoice, is not a participle; but a noun substantive; and signifies exulters, or triumphers, rather, than barely, rejoicers, and it is in a ruling form, taking unto it the word following, rendered highness, but signifies, as that of near affinity with it, chap. 12.5. sometime excellency, or gallantry, as Deut. 33.29. sometime, pride, or haughtiness, as ch. 9.9. & 16.6. so that the term sounds, word for word, triumphers of gallantry, or, (if we will take the term in the worse part, which here suits not so well) of haughtiness, that is in our language, gallant triumphers, such as do gallantly triumph. There rests the pronoun, my, which in the ordinary course of construction, is to be annexed rather with the word ruling, than ruled, though in the reading it be annexed to the latter. So chap. 2.20. his idols of gold, and his idols of silver; not the idols of his gold, or the idols of his silver; though the pronoun be there also affixed to the latter, and so would it be rendered here, not the rejoicers, or, triumphers of, or, in his gallantry, but, as before, his sanctified, his valiant: so here, his brave, or gallant, triumphers. Those his commanders, and servitors, that shall bravely demean themselves in this service, and gallantly triumph in their victorious successes, v. 15,17.

V. 4. {The noise of the multitude in the mountains, like as of a great people} Heb. the voice of a multitude, or, of tumult; or, tumultuous noise, (as Psal. 65.7. Amos 5.23.) is, or, is heard upon the mountains; according to the likeness, or similitude, (as Ezek. 13.15.) of the noise of a great or, ample; that is, numerous people. The word, noise, should be supplied in the latter branch from the former. See the like, ch. 5.10. There shall be heard upon the mountains such a tumultuous and confused noise as is wont to be in a place, where a great multitude of people are gathered together, Ezek. 1.14. In which words, the prophet, as speaking of a matter in present action, and as if he heard the very noise, that the companies made, either in their muster, or in their march, does in a very lively manner, represent unto us, either the great swarms of people; flocking and thronging together unto God's standard before mentioned, erected on the hills, v. 2. or the warlike troops of the Medes and other their associates, passing over the mountains to break into Chaldea.

{a tumultuous noise of the kingdoms of the nations gathered together} Heb. a voice of tumult: as chap. 16.6. or, of a streperous, or, tumultuous company: as chap. 17.12. The same thing repeated: implying withal, that Cyrus his vast army, wherewith he marched against Babylon, should consist, not of one nation though one only be named: v. 17. but be gathered out of many kingdoms: See Jer. 25.14. & 27.7. & 50.41. & 51.27,28.

{the Lord of hosts mustereth the host of the battle} Heb. the host of war; that is, his warlike host, as Num. 31.14. A defect of the pronoun as if he had said; No marvel, if the army be so numerous, and made up of people out of so many countries, when the Sovereign Commander of all the creatures, musters up his forces; as princes are wont to do, when they are to set forth, or send out some great army. See ch. 1.9.

V. 5. {They come from a far country} From Media and Persia, places remote from Babylon. For Assyria, and some other countries intervened them. See on Jer. 51.46. Heb. from a land of longinquity. So ch. 46.11.

{from the end of heaven} That is, of the land, or country lying under heaven: as Matth. 24.30. So Jer. 50.26. A common phrase used to signify the people; or countries, most remote, of the world commonly known: or with whom any ordinary commerce is, Neh. 1.9. Act. 2.5. Col. 1.23. Nor is it here any hyperbolical speech, as some would have it; it is no more than if he had said, from the land's end; which is precisely true of the Persians, the Medes, associates, and both subjects to one king, to wit, Cyrus. For their country is bounded on no small part of it, with the main sea, and the Persian gulf; as is Media also on the one side with the Caspian Sea.

{even the Lord, and the weapons of his indignation} Or, instruments of his wrath. For the word is very general, see ch. 22.24. & 23.7. those that he makes use of, to execute vengeance by, and to punish those, with whom he is wroth, ch. 10.5.

{to destroy the whole land} Of Chaldea: whereof Babylon was the head city, Jer. 25.12. or, as some render it, the whole earth, that is, the whole world. The Chaldean empire, that had subdued a great part of the world then commonly known in those parts; and whose kings in the height of their pride deemed themselves lords of the whole world, Jer. 27.5–8. Dan. 2.37,38. The whole verse may well thus be rendered, There are coming from a far country from the land's end, the Lord, and his instruments of wrath, to destroy the whole land. For the prophet speaks of it, as of a thing present; before; as if he heard the noise of them thronging together, here, as if he saw them, now in their march onward toward Babylon. See the like of the Assyrians' march towards Jerusalem, ch. 28.32.

V. 6. {Howl ye} The prophet turns his speech, here, to the Babylonians, and as before he called on those people, that were to be employed against Babylon, to meet together, and march thitherward: so now he calls upon the Babylonians, to howl and lament, in regard of the calamities that were coming upon them. So ch. 23.1,6. Jam. 5.1.

{for the day of the Lord} God's day, that is, his time of visitation, and vengeance, wherein he will come unto judgment against Babylon. So chap. 2.12. and 10.3. Jer. 46.10,21. and 50.20,27. Zeph. 1.7.

{is at hand} It is near: because they that are to execute it, are on their way thither, v. 5. so Ezek. 30.3. Joel 1.15. & 2.1. & 3.14. Obad. v. 15. Zeph. 1.7.

{it shall come as a destruction from the Almighty} And therefore unavoidable. So Job 31.23. Joel 1.15. There is an elegancy in the sound, of the words, in the original; which our English cannot so fitly express. The title given to God here, is Shaddai. Concerning the notation and proper sense thereof, there is some diversity of opinion among the learned. Those that render it, Almighty, derive it from a word that signifies to waste; and so understand it, to intimate one, that is able, as a mighty conqueror, to lay all waste at his pleasure. That which suits well with the words here, as devastation, from the devastator. Others derive it from a word, that signifies, a teat, that yields milk; and so it should imply one, that feeds all, and ministers nourishment unto all; that which is frequently given unto God in Scripture, Gen. 48.15. Psal. 23.1. & 104.11,15. 136.25. & 145.15,16. & 147.9. Others, lastly, render it, All-sufficient, one that has all-sufficiency in himself, and is able to supply and furnish his creatures with all sufficiency needful for them, Psal. 23.1. and 34.9,10. and 84.11. Luk. 22.35. 2 Cor. 9.8. 1 Tim. 6.6,17.

V. 7. {Therefore shall all hands be faint, and every heart shall melt} An utter discouragement, and failing both of hand and heart, shall upon the report hereof, befall the Chaldeans; and no marvel, when God himself is coming in the head of the host against them, Ps. 76.5–7. Ezek. 22.14. See the same, Ezek. 21.7.

{all hands} All their hands, to wit, of the Babylonians, and their associates, as v. 22.

{hands be faint} Or, feeble, as 2 Sam. 4.1. or, fall down, or, hang down: as they are wont to do when men are so weakened, or tired out, or quashed, upon some sudden affrightment, their spirits being quailed that they are not able to hold them up, or make use of them for their succor or defense, Exod. 17.11. Jer. 6.24. & 50.43. Ezek. 7.17.

{heart melt} A metaphor from wax, that melts, when the fire comes near it, Psal. 22.14. & 68.2. or the dew that melts with the heat of the sun, Exod. 16.21. Hos. 6.4. or any such moist and flashy bodies, as upon slight occasions, alteration of air, change of weather, a little rain or wet falling on them, and the like, are prone to melt away, and run to water, Exod. 15.15. Deut. 1.28. Josh. 2.11. & 5.1. & 7.5. & 14.8. 2 Sam. 16.10. Ps. 39.11. & 58.7,8. & 112.10. ch. 10.17. & 19.1. Nah. 2.10.

V. 8. {And they shall be afraid} As Job 21.6. or, For they shall be affrighted: as it is rendered, Jer. 51.32. or, troubled, as 1 Sam. 28.21. 2 Sam. 4.1. or, amazed, as Exod. 15.15. Judg. 20.41. or, dismayed: as ch. 21.3. for the word signifies such a fright, as disturbs, and distracts, or such a sudden fright, as casts women into travail, and makes them to miscarry, Psal. 48.5,6. ch. 21.3.

{And} Or, For: as Chap. 8.21. & 9.11. for a reason is here rendered, why their hands became so feeble, and their hearts so faint. They were surprised with extreme fear and terror.

{pangs and sorrows shall take hold of them} A defect of the pronoun: as ch. 1.3,15. v. 15.

{they shall be in pain, as a woman that travaileth} Heb. that is, bringing forth. Such pangs and pains shall seize on them, as are wont to do on women in such case. A similitude oft used, to express extremity of distraction and distress. So, besides, the places before pointed to, Chap. 36.17,18. & 37.3. Jer. 6.24. & 22.23. & 30.6. & 49.24. & 50.43. Mic. 4.9,10.

{they shall be amazed one at another} Or, they shall be amazed, looking one at, or, one another; as Gen. 43.33. & Jer. 36.16. They shall be dismayed to see others of their own, and those, such as sometime seemed so valorous and courageous, to be now so faint-hearted, Jer. 50.43. or they shall stand like men, amazed and amated, staring one upon another, as being at their wits' end, not knowing what to do; nor having the heart to turn their hand unto aught, whereby to help themselves, or others. So Psal. 107.27. Chap. 19.14–16.

{one at another} Heb. a man at, or, on his neighbor, or friend. A familiar phrase in that language, Gen. 11.3. Exod. 11.2. Jer. 7.5. & 9.7. & 22.8. & 23.30. Zach. 8.16,17.

{their faces shall be as flames,} Heb. faces of flames shall their faces be. For the syntax: see Lam. 4.7. Now this, here, some understand of shame. They shall so blush for shame of their cowardice and distraction, that their faces shall look as if they were all on a fire: as Ezek. 7.18. shame shall be upon all faces. But such fear and faintness, as is here intimated, usually drowns, and destroys shame: at least hinders such blushing. Others expound it of such illness of look, as famine and hardship, and such calamities as attend war, are wont to produce, making men look many times even like unto chimney stocks. So Lam. 4.8. their visage is blacker than a coal: and Lam. 5.10. our skin is black, as an oven, through famine. And these places indeed, well express the meaning of the phrase, faces of flames. Being rather, faces scorched with the flame, Ezek. 20.47. such as theirs are wont to be, that work at the forge, and the fire; or such, as men's faces seem to be, when they stand before some kind of fire; that is, pale, wan, swarthy, and discolored; than as some would have it of the same color with flame, but they fail in the ground of such kind of visage here implied. Thus manner of look here mentioned, proceeding not from those evil effects of war; not as yet produced: but from the fear and dreadful expectation of it, as yet only approaching them, and on the way toward them; as Jer. 30.5,6. a voice of fear, and trembling, every man, with his hands on his loins, and all faces turned into paleness, Joel 2.6. before their face, people shall be much pained; all faces shall gather blackness: and Nahum 2.10. the heart melteth, the knees smite one against another; much pain is in all loins; and all their faces gather blackness. Which places, precisely parallel to this, both clear the phrase, here used; and hold out also the ground of such appearance in the face here described, the very same that is here intended, extreme fear. Of the sense of the place, then, there is no doubt; it is clear enough, that they should look pale, or black, in the face; nor need much question be made of the ground or occasion thereof, that it should be out of fear. Howbeit, the phrase seems somewhat harsh, faces of flames, for faces scorched, or discolored. I incline, therefore, to that, which some of our Jewish authors have, to wit, that by the word here used, is to be understood, not flames of fire; but a certain people inhabiting some part of Africa, of the posterity of Mizraim, or Egyptus, in Scripture sometime termed Lehabim, (the word here used) Gen. 10.13. 1 Chr. 1.11. and sometime Lubim, 2 Chr. 16.8. Lehabyans, or Lybians, as we commonly style them, coming nearer to the latter; who are for visage not unlike to the Ethiopians, or blackmoors, Jer. 13.23. Amos 9.7. on the north of whom they border, being tawny moors at least. And I see not what should hinder this exposition, their faces, shall be, as the faces of Lybians, inde facies Livida, Latinis: defect they shall look like blackmoors, tawny moors, for fear; the defect of the note of similitude, is common, Gen. 49.9. Deut. 33.22. c. 8.

V. 9. {Behold the day of the Lord cometh} Or, is come, as of a thing present: before, he said it was near, vers. 6. he says now, it is come. So Ezek. 7.10. Behold the day, behold it is come, Behold, as chap. 10.33.

{cruel} cruel he is, or, cruel it is, either he, or the day, or he, in that day; as they dealt cruelly with God's people, Jer. 6.23. Chap. 46.6. So will God then cause the enemy to deal cruelly with them, Jer. 50.42.

{both with wrath, and fierce anger} Heb. and wrath, and heat of nose, and for both, as Gen. 36.24. Jer. 17.26. with wrath, as, with thy sword, and with thy hand, Psal. 17.13,14. compared with v. 7. and heat, or fervor of nose, or, visage, (the word signifies either,) for fierceness of anger, as ch. 7.4. vers. 13. because anger then usually discovers itself, Psal. 18.15. & 34.16. So God says of himself, Ezek. 38.18. heat, or fury, or, fume shall rise in my nose, or my face.

{to lay the land desolate} Heb. to put the land, (to wit, of Chaldea, as ver. 5.) into desolation, as Jer. 2.15. and 4.7. See vers. 8.

{and he shall destroy the sinners thereof out of it} As Ps. 37.38. & 104.35. See ch. 14.23.

V. 10. {For the stars of heaven, and the constellations thereof, shall not give their light} A description of extreme horror, without any glimpse or hope of relief, counsel, or comfort. When men are in such an horrid confusion, and forlorn condition, as if the light of heaven were wholly taken away from them; all shall be so full of horror and terror, that the heavenly bodies may seem to have lost their light. So ch. 5.30. & 34.4. Ezek. 32.7,8. Joel 2.10,31. Matth. 24.29. Mar. 15.24. Luk. 21.25. a resemblance taken, as some think, from men in distress at sea, to whom no light from heaven, for direction, appears Act. 27.20.

{the stars of heaven} Fixed in the firmament to give light to those upon the earth, Gen. 1.16,17. Psal. 83. & 148.3.

{the constellations thereof} The word, cesil, whose plural is here used, does signify some particular and special, either star, or constellation, that is, company of stars neighboring and making up one sign or figure; as appears by Job 9.9. & 38.31. Amos 5.8. Where this and some other are reckoned up together. That which crosses the conceit of those, who suppose Cocab, and Cesil to be distinguished, in Hebrew, as aster, and astron, in Greek, Stella, and Sidus, in Latin. The former in each language, to signify a single star, the latter, a compound figure. For to omit, that it might, without much labor, be showed, that in the two latter languages, the words are oft promiscuously used; the places before pointed to, do evidently evince, the word Cesil, to signify, not a constellation, or configuration, in general; but some particular, either signal star, or, such. Some of the Hebrew doctors, suppose it to denote a single star, and that to be the Scorpion's heart. The Greeks sometime render it Hesperus, or the evening star, otherwhere, otherwise. And it is not unlikely, that those three mentioned together in Job, were rather single stars, (and why not some of the wandering ones, as well, as the fixed,) of more eminent luster, of whom more special notice was taken in regard of the times of their appearance, than such configurations, as from our artists we now have, and the Greeks and Latins before us; the greatest number whereof, have their figures and denominations assigned them, from the feigned stories of the old fabulous Greeks, it being very questionable whether any such figures were in Job's time, invented, or no. Howbeit, most writers take it to be, not a single star, but a composure of stars, made up, into some figure; which some guess to be the Pleiades, or seven-stars, at the bull's head, called by the Greeks, also, Hyades, because at their rising, they used to bring rain. And this, it seems, they conjecture because some of the Rabbines affirm it to be that constellation, which the Arabians call Subchin, or, Suchelin, (for the Latins differ) by a term manifestly corrupted from the Latin; Suculae a name given to those seven-stars, by the old Latins, upon a mistake, supposing the Greek term Hyades, to have risen, not from the verb hyein, that signifies to rain; but from the noun, hyes, that signifies swine. But against this is objected, that this knot arises in June; whereas this Cesil should rise in the Hebrews' ninth month, answering to our November, in part, which thereof also is deemed to have its name, cislew, Zach. 7.1. Others, therefore, (and so both the old Greek, and Latin, sometime) render it rather, Orion, a constellation, consisting of many bright stars, and rising in the month before mentioned. Here, and here only, we have it in the plural number, whereof by the Hebrews two reasons are rendered. Some say, because of two stars of the same name near to the two poles: a thing unlikely, that notice should be taken by the Hebrews of such stars as in their hemisphere did never appear. Others suppose, that it is as plural, comprehending all those, that made up such a constellation: one whereof, being of more eminency than the rest, should be termed Cesil, and that with the rest of them Cesilim, that is to say, Cesil, and his companions. I suppose, that it is plural, to denote, by a metaphorical manner of speech, any the brightest stars, or constellations; as if it were said, no Cesils, or, (supposing Orion to answer Cesil,) no Orions, shall afford any light. That star, or configuration of stars, being one of the brightest in the sky. So are proper names, very frequently used both in our own and other languages, Had we so many Pauls and so many Nestors, and the like: that is, so many comparable, for piety, to the one, and for policy, to the other. The prophet's words then, may thus be rendered, Neither the stars of heaven, nor the Orions thereof (the brightest of them, or of the constellations thereof) shall give their light, See Nimrim, Ch. 15.6.

{the sun shall be darkened in his going forth} When he comes forth, as a bridegroom out of his chamber; or sets forth, as a man of might to run a race, Psal. 19.5. he shall no sooner begin to peep out, but he shall clasp in again: or, he shall be eclipsed at his rising: as one stifled in the birth. See Amos 8.9. Act. 2.20.

{and the moon shall not cause her light to shine} There shall be no light with them, either by day, or by night, Gen. 1.16. Psal. 136.7–9. And this may seem to have respect, to what is spoken of the Babylonian king, or state, chap. 14.12. where for his goodly, and glorious luster, he is compared to the bright morning star, and yet, now said to have no spark or glimpse of light; much less able to afford, or make show of it to any other, sitting in darkness himself, chap. 47.5.

V. 11. {And I will punish the world for their evil; and the wicked for their iniquity} Heb. and I will visit upon the world evil, and upon the wicked their iniquity. That is, I will in my visitation by judgment inflict evil upon the world, (that is, upon the Chaldean land, and state. See on ver. 5.) and upon the wicked, the punishment of their iniquity, as Gen. 4.13. Or, I will punish them, for the evil that they have done; and the wicked among them, (as the sinners, before, v. 9.) for the iniquities committed by them: to visit, for to punish, as chap. 26.14. Jer. 51.44. and evil, for their evils, a defect of the pronoun, as v. 11. or their prayers, Isa. 65.2.

{and I will cause the arrogancy of the proud to cease, and lay low the haughtiness of the terrible} Or, of the roisters; or, tyrants; such as in a bravery, force and offer violence to others; for so the word properly signifies, chap. 25.4,5. I will pull down the pride of Babel; whose excessive pride and insolency, has been so formidable and burdensome to other people, Jer. 51.55. Pride is one of the sins, that that state is taxed for. See chap. 14.4,6,13,14. Dan. 4.30. & 5.20. and pride, wheresoever it is found, shall be plucked down, Chap. 2.11–17. & 10.12. & 24.10,12. Luk. 14.11. & 18.14. The same thing in divers terms repeated, as vers. 12.

V. 12. {I will make a man more precious than fine gold; even a man than the golden wedge of Ophir} This is spoken, to intimate, either the small number of people that should be left, after the Medes had made spoil and havoc of them, in the city, as things that are rare, are wont to be deemed precious: 1 Sam. 3.1. Prov. 25.17. See ch. 4.1. or the eagerness the enemy should have, to make slaughter of them that they should not for the best gold that was, were it tendered them, be hired to spare the life of a Babylonian, ver. 17. Yet let it be considered, whether this may not be understood, of the difficulty that should be, for the Babylonian king to retain men with him, to maintain fight against the enemy, and to defend his city; when upon their approach, such a terror should surprise all sorts, even the valiant ones among them; as was before related, vers. 7,8. Surely, the prophet Jeremy foretells, Jer. 50.16. & 51.9. that those which had been called in, from other parts, to assist Babylon, when they perceived, how it was likely to go with him, should begin to withdraw themselves, and leave her to shift for herself: and these, it is likely, would not with gold, or silver, be hired to stay by it, for fear of losing their lives, see ch. 51.6. And this I take to be the true intent of the prophet, in this place. See ver. 14,15.

{a man} The words here used are, Enosh, and Adam: of which, see on Ch. 2.9. They are here used promiscuously: for whereas, some would have the former, here, to signify, a man of price, and worth, the latter a common man: the notation of the former word will not bear it.

{than fine gold} An expression oft used; to show the excellency of that wherewith it is compared. Psal. 19.10. & 119.127. Prov. 8.19. The word here used, is paz, or phaz, which some think so called, because mupaz, or, muphaz, that is, fused, and by fining (the drossy matter, and baser metal, being wrought out of it) made more solid. For whereas it is said of Solomon, 1 King. 10.18. that he covered his throne, with Mupaz gold: it is said of the same, 2 Chr. 9.17. that he covered it with pure gold: yet, others suppose it to be so called, rather, from the name of the place whence it was brought; and from whose some suppose the kingdom of Phez in Africa, to retain its name to this day: and so gold of uphaz, Dan. 10.5. they conceive to be gold from uphaz, as it is, Jer. 10.9. That is, brought from thence; as gold of Ophir; that is, gold brought from Ophir: yea they want not, that guess the word muphaz in Solomon's story, to be contracted of meuphaz, that is, from Uphaz. But that is not so probable; and yet the want of that letter in some words, is not unusual: of which see on ver. 20. Some make this the same with Ophir; the rather, because they find mentioned by Ptolomy, a bay, called Pasi, and a river, called Phasis, in the island of Taprobane; which they conceive therefore to be Ophir. I am not ignorant also, that some, and those of no small note, would have this word not to signify gold, but some precious stone: and that the word topaz, is thence derived: the Greek article prefixed to it. But the places of Scripture, where it is found oft used, evince the contrary: as vessels of paz, Job 28.17. and a crown of paz, Ps. 21.3. But of the several names of gold, in the Hebrew, see on Job 28.15–19.

{gold of Ophir} A place of special note for fine gold, 1 Kings 10.11. Job 22.24. Ps. 45.9. The region seems to have been at first so termed, from the posterity of Ophir, one of Sem's issue, who there seated themselves, Gen. 10.29. Some of later times have supposed it, to be Peru in America; upon a weak conjecture, from some letters, in either word the same. But those that have made more diligent inquiry into the story, of the discovery of those parts, inform us; that no region there was anciently of that name: but that it came to be so called by the discoverers, upon a mistake, through ignorance of the country language, from an answer returned them, unto a demand made by them, from the natives, which they misunderstood. Nor is it likely, that Solomon's fleet, or Jehoshaphat's, which they manned out for Ophir, ever came near those parts. 1 Kings 9.28. & 22.48. Others therefore seek for, and would seat this Ophir elsewhere. Some in Arabia, near to the Red Sea now termed the Arabian Gulf, or in an island situate in the mouth of that sea. Here, the rather in regard of the gold of Sheba, mentioned, Ps. 72.15. and the great quantity of gold that the queen of that country brought with her to Solomon: 1 Kings 10.1,2,10. Sheba being held generally to be a region in those parts. But that is too near a place, for a fleet sent out from Ezion gaber, on the coast of that sea, to make a three years' voyage. 1 Kings 9.26,28. & 10.22. Others therefore travel further westward, to find it in Africa: because store of gold, is at this day, found in those parts; and it is almost the only trade for it, that we now have: besides, that uphaz famous for fine gold, they suppose to be Phez, as was before said. But others run as far eastward to discover it in India, these; most of them, seat it in the kingdom of Siam in Sofala, or Sumatra called by our ancienter geographers, the golden continent, and the golden Chersonesus, or Peninsula, which yet they suppose, to be an entire island, rent off from the continent, as Sicily from Italy. Though some of them lately in Zeilam, rather, which they conceive to be that, which was called anciently Taprobane, termed, as they conjecture, by the Phenicians, at first, Taph-par-van, or, provan, that is, the coast of Parvan, whereof, 2 Chr. 3.6. And in process of time, Taprobane; wherein also they find a port, called Hipporus, or Ipporus. Pliny, lib. 6. cap. 22. and Solin, c. 4. which they guess to be the same with Ophir. In these parts, some suppose it the more probable, that Ophir was situate; because the issue of Sem, whereof Ophir, and Havilah were two brethren, are said to have seated themselves to the East, Gen. 10.39,40. And of the land of Havilah, which in likelihood was not far remote from Ophir, it is said, that it has store of good gold. Gen. 2.11,12. Howbeit in these days, there is no report of any great store of gold, that is found in those Indian quarters, where ours trade; we send much thither, receive little thence. Besides, that they are enforced by the site of Havilah, Gen. 2.11. to make two Ophirs, as well as two Havilahs. Gen. 10.7,29. In a matter, therefore, so abstruse and ambiguous, I dare not determine.

V. 13. {Therefore I will shake the heavens; and the earth shall remove out of her place} Therefore, that is, because of their sins, and wickedness, their pride, and cruelty before mentioned, v. 9,11. or, by reason of that extremity, dread, and horror, that shall possess them, upon the approach of the enemy, and their own forces forsaking them; I will cause them to be in such confusion and distraction, as if heaven itself were falling upon their heads, and the earth moving, or removing, from under their feet. A proverbial form, intimating a most horrid confusion. See the like, Psal. 18.7–15. & 76.8. & 77.16–18. & 114.3,4. Chap. 29.6. Jer. 50.46. Joel 2.10. Hag. 2.21. See also Job 9.5,6.

{in the wrath} Or, through the wrath, by reason of it, as Psal. 18.7. Or in the day of the wrath, the word day, supplied from the next clause; as Ch. 18.7. & 22.5. & 30.17.

{of the Lord of hosts} In my wrath, or through my wrath. For God himself speaks it, the noun for the pronoun, as ch. 6.12. & 8.7. Of the title, see ch. 1.9.

{and in the day of his fierce anger} See v. 6,9. Psal. 18.8. ch. 6.4. Jer. 4.8.

V. 14. {And it shall be} Babylon shall be.

{as the chased roe} Or, as a chased roe, (for there is no article in the Hebrew) as one of the most timorous sort of creatures, and most unable, save by flight, to shift for itself, among those, that use to be hunted, Prov. 6.5. 1 Chr. 12.9.

{and as a sheep, that no man taketh up} Like a straggling sheep, one of the silliest creatures, and less able to defend itself against any ravenous beasts, or by flight to make escape, than the former; and sure therefore to miscarry, in places where such beasts of prey are, if none look after it, Psal. 119.179. she shall be at her wits' end, not knowing whither to betake herself, or where to be in safety. See Jer. 50.17.

{they shall every man turn to his own people, and flee every one into his own land} The reason why Babylon shall be in such plight, to wit, she shall be forsaken by her hired forces and confederates, Jer. 50.16. & 51.9.

{every one} Heb. a man: as ch. 9.20.

{turn} Heb. look back to, or, look after, ch. 8.22. & 53.6.

V. 15. {Every one that is found, shall be thrust through} The reason why people shall withdraw themselves from her, because they cannot with any likelihood, of safety, without loss of life, stay with her.

{that is found} By the Medes, or, simply, that is, or stays in Babylon to be found, for, to be, or, abide. An usual Hebraism, Deut. 19.10. Esth. 1.5. Act. 8.40. A defect of the particle, therein, or, in her, as Deut. 8.12. ch. 35.9.

{shall be thrust through} Slain with the sword, or lance, Jer. 51.4.

{every one, that is joined unto them} As an assistant. Heb. added to them: as Chap. 29.1. & 30.1. a defect of the pronoun, as ver. 8. Yet some render the word, decrepit, consumed, and spent with years and age: and the word sometime signifies, consumed, 1 Sam. 26.10. 1 Chron. 21.12. as if the meaning were that the Medes should no more spare old, than young, as of the Chaldees the like is said, 2 Chron. 36.17. Lam. 5.12. and so it should have reference to what follows, ver. 16. But I suppose it rather to have reference to the former part of the verse; and to be rendered by ours there aright.

{shall fall} Be slain as ch. 10.34. Jer. 44.12.

{by the sword} Or other weapon of the enemy. One of most general use put for all, chapter 1.20. Jer. 47.6. & 50.35–37.

V. 16. {Their children shall be dashed in pieces} The Babylonians' children, according to that prophetical curse, Psal. 137.9. They shall, through the just judgment of God, in way of requital, be served themselves, as they had beforetime served God's people, 2 Chr. 36.17. Of the like cruelty, see 2 King. 8.12. Hos. 14.1. Nah. 3.10.

{before their eyes} To increase their grief. See Chap. 1.7. Deut. 28. 31,32. Jer. 39.6.

{their houses shall be spoiled} Or, rifled, Zach. 14.2. Jer. 51.56.

{and their wives ravished} So had they dealt with God's people before, Lam. 5.11. See this judgment threatened, Deut. 28.30. Amos 7.17. Zach. 14.2.

V. 17. {Behold} See ver. 9.

{I will stir up} Heb. I am raising up: or, Behold me raising up. I am even now about it. See ch. 3.1. He speaks as of a thing present, in act, and in sight, ch. 43.19.

{stir up} Or, raise up. ch. 41.2. & 45.13.

{the Medes} Heb. Madai. A people descended from Madai, the son of Japhet, Gen. 10.2. 1 Chr. 1.5. whose country is commonly called Media. Of the site whereof, see ver. 5. ch. 41.2. Jer. 50.3. The Medes with the Persians, and other their associates, marching under the conduct of Cyrus and Darius, were those sanctified ones, spoken of, ver. 3. for under the name of the Medes, are the Persians also comprehended; as in some sort, one people, as well for vicinity, as affinity, and acknowledging one king, ch. 21.2. Jer. 51.11. Dan. 5.28. and 9.1.

{against them} The Chaldeans, and Babylonians, v. 19.

{which shall not regard silver, and as for gold, they shall not delight in it} The like syntax, see ch. 8.13. & 45.9. they shall not regard to spare any for ransom, as Saul did Agag, 1 Sam. 15.10. the ransom of a man's life are his riches, says Solomon, Prov. 13.8. but this ransom will not serve in the day either of God's wrath, Prov. 11.4. or of man's rage, Prov. 6.34,35. Ezek. 7.19.

V. 18. {Their bows also shall dash the young men to pieces} Or, But they shall dash to pieces the youths, shot thorough with bows: But. Heb. And, the copulative for the adversative: as ch. 11.4,14. they shall dash to pieces the youths, shot thorough; that is, when they have shot them through, they shall dash them to pieces: or, they shall shoot them through, and then dash them to pieces. See the like defective construction, ch. 14.12. & 38.14,17,21. with bows, a defect of the preposition: as ver. 9. or with their bows, a defect also of the pronoun: as ver. 7. hands, for, their hands. They shall be so outrageously affected towards them; and enraged against them, that it shall not suffice them, to have shot them through, and slay them; but they shall batter also their dead bodies to pieces. An expression of extreme cruelty, ch. 3.15. Jer. 50.17. Mic. 3.3.

{and they shall have no pity on the fruit of the womb; their eye shall not spare children} They shall neither give quarter upon any terms, unto any that are able to crave it, nor afford it to young children, and tender infants, that are not able to ask it. They shall show no more pity on them, than themselves did, when time was, to God's people, 2 Chr. 36.17. Psalm 137.8. Jer. 50.15,29. Jam. 2.13.

{the fruit of the womb} Children proceeding from the womb, as fruit from a tree, Psal. 127.3. & 132.11. or enclosed yet in the womb, whom they should destroy, by slaughtering the mother going great with them, or ripping them up in inhumane manner, 2 King. 8.12. & 15.16. Amos 1.13.

{their eye shall not spare children} The very sight of whose tender estate, might move to commiseration, and their tears and cries much more, Exod. 2.6. no rueful sight shall move them to show mercy on any. See the phrase, Deut. 7.16. & 13.9. & 19.13,21. & 25.12. Ezek. 5.11. & 7.4,9. & 8.18. & 9.5,10. & 16.5. & 20.17.

V. 19. {And Babylon the glory of kingdoms} Heb. the beauty, or, delicacy of kingdoms. The most beautiful, and delicate estate and monarchy, that ever was, that goodly head of gold, Dan. 2.37,38. that Lady of kingdoms. Ch. 47.5. the praise of the whole earth, Jer. 51.41. The word contains in it, a resemblance of the roe, before mentioned, ver. 14. a very comely and lovely creature; whom the spouse therefore compares her love unto, Cant. 2.9,17. and 8.14. See Chap. 4.2.

{The beauty of the Chaldees' excellency} Or, the Chaldees' excellent bravery, as the word is rendered, Chap. 3.18. (the words are both joined together, Chap. 4.2.) So is Babylon styled, because the chief city of Chaldea; and such, as for ornaments, riches, and stately buildings, might compare with any city in the world, Dan. 4.20. and was that therefore, whereof the Chaldees did most vaunt themselves. And the word here signifies, as excellency, and stateliness; so haughtiness also and pride, Job 35.12. & 38.11.

{the Chaldees} Heb. Chasdim. A people so termed, from Chesed, the son of Nahor, Abraham's brother, Gen. 22.22. Of whom, they were descended. So Ezr. 5.12. Jer. 34.11. & 37.5. But, sometime, it is used, for magicians, and astrologers; because the Chaldees were much addicted to such studies, Dan. 2.10. and 4.7. and 5.7.

{shall be as when God overthrew Sodom and Gomorrah} Heb. as, or, according to (as Jer. 3.26.) God's overthrowing; or, God's subversion (as Amos 4.11.) with Sodom and with Gomorrah, or, wherewith he overthrew (the verb supplied out of the noun: as Deut. 1.27. Hos. 3.1.) Sodom, and Gomorrah. Of which, Gen. 19.24. The same is said of Babylon, Jer. 50.40. An usual expression, importing, a sudden, a total, inevitable, and irrecoverable destruction, Deut. 29.23. Chap. 1.9. Jer. 49.18. Zeph. 2.9. 2 Pet. 2.6. Jud. 7. Howbeit, I cannot approve of what the Rabbines tell us, out of their legends, rather than chronicles; that Darius having slain Baltasar, Dan. 5.30,31. reigned one year in his stead; yet destroyed not Babylon, as is here foretold. But in the year following, it was burnt with fire from heaven, as Sodom and Gomorrah were. To which purpose they abuse a place of Scripture, Jer. 51.46. Of which, when we shall come to it. But this is but a figment of theirs, whereof there is no store wanting in them. The truth is; that this utter devastation of Babylon, was not at once; but began at the conquest of it, by Cyrus and Darius, and in the succeeding ages was consummated.

V. 20. {It shall never be inhabited} Heb. It shall not sit for ever: sit to wit, on a throne, as a queen, or empress: as c. 10.13. or, inhabit, that is, be inhabited by any, (as the word is used, Jer. 17.6.) or have place to inhabit, Jer. 51.41. So Zach. 7.7. & 9.5. Not for ever, that is never, as Joh. 8.51. & 11.26. to wit, after that it is once thus utterly destroyed. Nor need we, as some would have it, expound the words, with a concealed restriction, until the time set by God, for her restitution and restoration. For the ground they build on, taken from a twofold destruction of that state, whereof the one is imaginary, (see ver. 1.) is but sandy.

{neither shall it be dwelt in} Heb. neither shall it dwell, Jer. 50.29. It shall neither have throne to sit on, nor place to dwell in: neither regain power to rule; nor rise to be a place, for habitation, again, Jer. 51.26,43,52. or, it shall neither abide, (as ch. 11.6. nor dwell: have no place of abode, or dwelling; that is, have no being, being utterly abolished: as Job 7.9,10. & 14.10. Psal. 37.36. & 103.16. Jer. 51.64. Rev. 18.21.

{from generation, to generation} Heb. unto generation, and generation, that is for many ages successively, as Joel 2.2. or, for ever, as before; and as Psal. 100.5. contrary to that, which, presumptuously, she promised to herself, that she should sit, not as a widow; but as a Lady, for ever, ch. 47.7,8.

{neither shall the Arabian pitch tent there} The Arabians are a people, that kept in tents, wherewith they removed from place to place as they met with pasture for their cattle, Jer. 49.29. called Scenitae therefore by the Greeks; but in Hebrew they were so termed, either from the plains, whereon they lived, Jer. 3.2. (the word so signifying. See Deut. 2.8. & 3.17.) or because their country lay toward the evening quarter, the west, (see on chap. 59.19.) between the Persian gulf, and the Red Sea; the utmost west of Asia, or, because they were a mixture, or medley of divers nations, Jer. 25.24. as the word itself also sometime imports, Exod. 12.38. Neh. 13.3. For I suppose that most unlikely, which yet some hold out that in regard of their hue, they should so be termed from the raven, Cant. 5.11. the one having the same radical letters with the other, and because the Kedarenes from their blackness may seem so termed. See on Chap. 21.16. See also further of Arabia, on Chap. 21.13. The word rendered, pitch tent, is observed to want a letter, to wit, Aleph: the like whereunto is found, Job 35.11. Prov. 17.4. and as some, 1 King. 10.18. See on ver. 12. The meaning is, that the place shall be so waste, that those wandering people shall not sit down there, because they shall not find conveniency of feeding for their flocks. Though some would have it to be, in regard of those harmful creatures, that should roost and harbor in the rubbish and ruins of the city, ver. 21,22.

{neither shall the shepherds make their folds there} Heb. shall not make (their cattle) to lie down, (or, lodge) there. So Jer. 33.11. See the like defect of the noun after the verb, Cant. 1.7. The same thing is in divers terms expressed. And we may observe a further desolation denounced against Babylon; than is against Nineveh, Zeph. 2.14. for it is said, that the flocks yet shall lie down in the one; which is denied here of the other. The reason whereof, see Chap. 14.23. and 17.2.

V. 21. {But wild beasts of the deserts shall lie there} He had before showed who should not lodge, or abide there: he relates, now, who should.

{wild beasts of the desert} Heb. Tsijim. Such kind of beasts as are wont to haunt, and abide in Tsijah, that is, in dry places, or, wastes, ch. 41.18. & 53.2. So Chap. 34.14. Jer. 50.39. It is used also sometime for people, that dwell in such regions, Psal. 72.8. compared with Psal. 68.6. Some of the Rabbines say, that they are such, as we call martens.

{and their houses shall be full of doleful creatures} Heb. Ochim, a word nowhere else found. It is by most thought to signify, some such kind of harmful creatures, as by biting, or scratching, put men to pain: as derived from an interjection of a mournful notion, Ezek. 6.11. & 21.9. Some of the Rabbines say, they are such, as astonish men at the sight of them: yet others, again, would have them to be no other than our ferrets. Nor want there of the Jewish writers, that suppose the word to signify, not a beast, but a bird: some kind of fowl, so termed of the doleful tune that it has. These, whatsoever they were, should lodge in their houses, being destitute of inhabitants; or in the wastes, where they sometime stood; as Chapter 5.17.

{and owls shall dwell there} Heb. the owls' daughters: and it is not unworthy the observation, that the name here given the owl, is never found in Scripture single, or simply; but instead of owl, or owls, is constantly said, the daughter of the owl, Levit. 11.16. Deut. 14.15. or. the owls' daughters, Job 30.29. Chap. 34.13. & 43.20. Jer. 50.39. Mic. 1.8. save once only, Lam. 4.3. where the masculine plural is found alone. Hence one of the Jewish writers gathers, that the Ochim before mentioned, are no other than these owls' daughters, or young ones which for want of food in those waste places, (wherein owls, in the places pointed to, are noted most to abide) being forsaken by the dam, (as in that place of the Lamentations is implied, that they oft are) do make a very doleful, and hideous noise. But the text seems to relate them, as several sorts of wild creatures: and the generality of the term would imply some other matter. But these among others, were to be as the inhabitants and free-denizens of ruined Babylon. See Rev. 18.2.

{and satyrs} The word here used, does most commonly signify a goat, Gen. 37.31. Levit. 4.23. So called, because he is very shaggy, or hairy. For that seems to be the primary notation of the word, Gen. 27.11. Hence it is, that it is here rendered, Satyrs. Which were among the ancients, supposed to be monstrous creatures, haunting woods, and waste places, of a mixed composure, having visage, and hands like a man, and going upright, as men do: but horned, and hairy, and cloven-footed like goats; and Jerome tells of an eremite, that should meet with one of them in the wilderness. Some such monsters, it seems, our translators thought here intended. To which purpose, also, one of the Jewish doctors says, that it is a kind of inhuman wild goats. The word is sometime used for Devils: such, as the idolatrous people in old time adored. So it is taken, Levit. 17.7. 2 Chr. 11.16. and they seem so termed; either because they appeared in the shape of goats, unto those that adored them, or had dealings with them: as to witches at their meetings, they are reported oft-times to have done; or because by ugly, and dreadful apparitions, they used to strike terror, and horror, into those that beheld them, and make their hair, as we say, stand an end. For the word sometime, signifies horror, chap. 28.2. Ezek. 27.35. & 32.10. and an horrid tempest, Job 9.17. & 18.20. such, as these also, sometime raise, or appear with, Job 1.19. And this way the Jewish commenters, most of them go, making the Seirim, here, the same with the Shedim, Deut. 32.17. and Psal. 106.37. In which place of Moses, there is an allusion to the notation of the word here used, in the root, from whence it springs, in that clause, with whom their fathers were not affrighted. And this exposition may seem to receive strength, as from that in Matth. 12.43. where the devil dispossessed is said to haunt waste and dry places: so, from that parallel place, Rev. 18.2. where it is said, that Babylon was, upon her fall, become an habitation of devils, and an hold of every foul spirit. Nor do I doubt, but that that place has a compliance with this. But that is spoken of spiritual, and mystical; this, of corporal, and material Babel. And I suppose, rather, the word, here, to signify some kind of strange beasts, as used to keep in waste places: from their horrid, and ugly shapes so termed: and the rather, because it is said, chap. 34.13. the Seir shall cry to his mate: see further there. There want not, also, that suppose the Seir here mentioned, to be a kind of fowl, and that of the rank of owls, of a middle size, between the least and the greatest: called by the Greeks, scops: whence also, we have our English word, scoff: because it is a fowl full of gesticulation, prone to imitate the gestures that others represent it with, and to act, what it sees them do: and is by such means, commonly, taken, as the dotterel is with us. The main reason, I suppose, that induced them to entertain this conceit, was the word of dancing, here used. Which, of how small force it is, to infer this new notion, will in the opening of it appear.

{shall dance there} So the verb signifies, when applied to man: as 2 Chron. 15.29. Eccl. 3.4. but to skip, rather, when referred to beasts, as to rams, and lambs, Psal. 114.4,6. and to calves, and the young of other creatures, sporting, either by themselves, or one with another, Ps. 29.6. unless we shall, with the Rabbines, and the Greek, render it; and devils shall dance there. The prophet may seem, the rather, to have used the word, that signifies, as well to dance as to skip, to comply with the word in the next branch, ver. 22. that signifies as well to sing, as to cry.

V. 22. {And the wild beasts of the islands} Heb. Ijim. The word signifies primarily islands, chap. 11.11. & 40.15. & 42.15. here such wild creatures, as breed, and keep in islands, destitute of inhabitants; or unto which, few or none, have any ordinary access. The Chaldee expounds it, wildcats; the Latin, owls. The Rabbis, some of them, Pies, or, Jays. Some of ours translate it, a terrible, or, affrighting wight: and expound it, a dragon. This they build upon two grounds. The former, concerning the translation, is from the form of the verb, which is singular; and they would have the noun also, so to be, as derived from the word Ajim, that signifies terrible, or dreadful; whence the Emim had their name, Deut. 2.20. But there is no reason to make Ijim, more, than Tsijim a singular; and of the syntax more anon. The other ground concerning the exposition, is drawn from the prophet's method. He began, say they, with beasts, the Tsijim, and Ochim; then passed on to fowls, Owls, and Seirs, ver. 21. and here he comes to speak of creeping things, or serpents. But this they speak without proof. And I see no good ground therefore, for this new devised notion, and for the exposition, as little. Our English renders it not amiss in the general; the Jewish writers, for the notation, backing them therein; though in the particular designation of the kind, not agreeing among themselves.

{shall cry} It is by the Jewish writers observed here, that the noun is plural, the verb singular: the meaning, say they, being, that each one of them shall cry. Of which kind of syntax, see chap. 2.20. The word here used, signifies properly to answer: but it is used for to sing, chap. 27.2. Hosh. 2.17. according to which use of the word, some of the Hebrews would have it taken here: but to signify, crying aloud, and that, as they suppose, in a doleful tune. See Zeph. 2.14. But the word, when it is applied to singers, and singing, does not so much import, simply, to sing, as to sing by course, one party, as it were, answering another. So Exod. 15.21. Ezra 3.11. And so the Ijim shall answer (so the old Latin renders it) or, cry: each, to others, chap. 34.14. the Seir shall call, or, cry to his mate. Those of the Jewish writers, that would render it, shall dwell, or abide: as derived, from a word, that signifies a place of mansion, or abode, Psal. 90.1. Nah. 2.13. seem to strain overfar, without example, and that needlessly, having a plain, and obvious sense, at hand.

{in their desolate houses} Some of the Rabbines read it, with change of one letter, an R, for an L, in their palaces: avouching for it, the like, Ezek. 19.7. and so the Chaldee Paraphrast takes it. But another of them, controls this interpretation, affirming, that these letters are not convertible, and he renders the words they shall cry, there, with their widows: such of their kind, as have lost their mates; as also our English editions, some of them, represent it there in the margin; and that of Geneva, has it in the text: and it is well known, that the word, is commonly used for widows, chap. 10.2. & 54.4. and does properly so signify. But I find none, that herein concur with this Rabbi. Our last, here, renders it. desolate houses, as in Ezekiel, desolate palaces, as if he had said, widowed ones, as some give it in Latin: which, howsoever, it might well be admitted here in regard of the story; yet that place in Ezekiel, will not so well brook it; for it seems not suitable to the rest of the relation, describing the pranks, that a stirring and potent prince should play, to say, that he wasted the desolate palaces of other princes, and laid waste their cities. I suppose rather, that both there, and here, it should be rendered, simply, palaces, without any such superfluous addition, as our old ancient English versions all had it; nor was the old Latin other; and that, either by the scribe's oversight one letter slipped in for another, (the like whereunto see, Jer. 2.20. & 15.14.) or by a kind of lisping pronunciation, the one came to be sometime used for the other.

{in their} Heb. in his; to wit, in the palaces of their king, or, of each one of his nobles, also, of whom, before, vers. 2. So Chap. 32.14.

{and dragons} To wit, shall cry, (to be supplied, as the Rabbine well observes, from the former branch, as Gen. 1.16. vers. 6.) after their manner. The word signifies the greatest sort of fish, such as we call whales, Gen. 1.21. See on Lam. 4.3. and likewise the greater sort of serpents, or, snakes: to wit, of such, as wanting feet (which some serpents, as the crocodile, and others have) glide along by wriggling of their bodies, to and fro, on the ground, as those great fish, whom in shape, also, they resemble, do in the water. So it is taken, Job 30.29. chap. 34.13. & 35.7. & 43.20. Jer. 9.10. & 10.22. & 49.33. & 51.37. and of the greatness of some of them, see Plinius natural history, l. 8. c. 11,14.

{in their pleasant palaces} Heb. in the palaces of delicateness; or, deliciousness, or, voluptuousness. So Mich. 2.9. houses of pleasure, or, delight, for, pleasant houses, but, here, rather, in the worse part, for their curious, and delicate, or their voluptuous, their banqueting, and reveling houses, that is, in the places, where such, sometime stood. See ch. 32.13. See the use of the word, Deut. 20.54,56. chap. 47.1. Jer. 6.2. the pronoun is wanting, as ver. 7.

{and her time is near to come} As ch. 56.1. Jer. 48.16. Ezek. 36.8. Babylon's time, wherein she is to be destroyed, so ver. 6. where it may be demanded, how this may be made good, when as it was not till about some two hundred years, after this prophecy, that Babylon was surprised and sacked, and the Chaldean empire ruined by Cyrus, and Darius. For this prophecy was delivered above one hundred year, and upward, before the Babylonian captivity, which lasted full seventy years, Jer. 25.11,12. Whereunto (passing by that novel, and groundless conceit of a former destruction of Babylon, of which, on vers. 1.) answer may be returned. First, that what may seem long with man, is short with God, with whom a thousand years are but as yesterday, Psal. 90.4. or, but as tomorrow; for a thousand years, and a day, are all one with him, 2 Pet. 3.8. Secondly, that this is by the prophet thus spoken, as speaking to them, that were in, and under the captivity, (the most of whom, in all likelihood, were as yet unborn) for whose support, and comfort, in that heavy time, this was especially delivered, and for their use left upon record, by him. So Jeremy writing to them, in the very beginning of the captivity; in the reign of Zedekiah, Jer. 51.59. speaks of Babylon's ruin, as of a business approaching, Jer. 50.1,2. & 51.46,56. And lastly; that as to the eye of faith, things future, and afar off, are as present, Joh. 8.56. 2 Cor. 4.17,18. Heb. 10.37,38. So the prophet by the Spirit of prophecy, seeing these things, revealed unto him, as present, or approaching, vers. 5. does accordingly speak of them. See ver. 4,5. & Jam. 5.8,9.

{and her days shall not be prolonged} Her days; that is, the days of her welfare, of her prosperity, and tranquility (so the Hebrew doctors) shall not last long, or be prolonged any longer, as Job 9.25. Ps. 89.45. Jer. 51.47. Lam. 4.18. & 5.21. Or, the days of her visitation, as Hosh. 9.7. no longer deferred; and so it is the same in effect with the former. The time shall not be long, before this be put in execution. God will hasten to effect it, in his due time. It shall not be protracted beyond that set time, that God has assigned it; See Ezek. 12.25,27,28.

CHAPTER 14

V. 1. {For the Lord will have mercy upon Jacob} This chapter is a continuation of the denunciation of the destruction of Babylon. And it begins with a reason rendered of the hastening of it, mentioned, chapter 13.22. God's mercy, and compassion towards his people; the deliverance of whom depended upon Babylon's destruction, Jer. 50.3,4. So Ps. 102.13. Zach. 1.16.

{Jacob} See ch. 2.5. & 9.8. Ps. 14.7.

{and will yet choose Israel} He will receive them into grace and favor, as if he had made a new choice of them again. So some. Others, he will make it appear, that they are still his chosen people, as at first they were, Deut. 7.6,7. It may be rendered, I will refine (as he promised to do, ch. 1.25.) or, make choice ones of them; again, as the word is used; ch. 48.10. Hagg. 2.23. So the elect or, choice lady, 2 Joh. 1. And of Paul, an elect vessel, or, instrument; Act. 9.15. for, a choice one; or, I will select, or, pick them out again, and gather them out of the places, into which they were scattered, see ch. 11.11. & 27.12,13. So the word is used, 1 Sam. 2.28. & 24.2. Luk. 6.13. Joh. 15.19. So Zach. 1.17. & 2.12. And this interpretation the next branch confirms.

{yet} Or, yet again, to take away the ambiguity, for the word, here used, does not answer the English, yet, for, notwithstanding; but as we say, further yet; or, yet again, as chap. 8.5. So once; not for sometime; but once only, Heb. 9.27,28. compared with vers. 25,26. Jud. 3.

{Israel} See chap. 1.4. Some render it here. in Israel, that is, say they, not all Israel, but some in Israel; the remnant of elect ones, chap. 10.21,22. Rom. 11.5. And there is indeed a particle in the Hebrew here, that does usually so signify; but, that particle, in the syntax of that language with some verbs, (this here used among other) is either superfluous, or a note of the accusative case only. So here; the main body of the people surviving then, intended, and so, chapter 44.1,2. Deut. 14.2. 1 King. 8.16. & 11.32,34.

{and set them in their own land} Deut. 30.3–5. Jer. 24.6. & 32.37. Ezek. 37.14.

{and the strangers shall be joined with them} Heb. the stranger, or, the sojourner, shall join himself (as ch. 56.3. unto them, as in the next clause, Gen. 15.13. & 2.3,4. the singular number put collectively, as Exod. 12.48. Lev. 19.33. Deut. 10.18. & 24.17. Many strange people, taking notice of the strange works, that God should then work for his people in this their delivery, Ps. 126.2. shall join themselves unto them, to worship together with them. See the like, Esth. 8.17. Ps. 7.8,9. ch. 44.5. & 56.3. & 60.3. This, no doubt, was in part accomplished, at their return from Babylon; but more exactly, and plentifully fulfilled, in the kingdom of Christ, by the ministry of the gospel, c. 2.3. Zach. 2.10,11. Eph. 2.13.

{and they shall cleave to the house of Jacob} As 1 Sam. 26.19. The same, in other terms, with the former. See ch. 2.5.

V. 2. {And the people shall take them, and bring them to their place} Heb. Peoples, people of divers nations, (as ch. 2.3. & 12.4.) shall be helpful to them, in fitting, and furnishing them, with all necessary accommodations for their journey, in their return to their land again, Ezra 1.4,6. & 7.13,16. ch. 11.12. & 66.20.

{and the house of Israel shall possess them, in the land of the Lord, for servants, and for handmaids} The converts, or proselytes of other people, shall freely offer themselves, unto the church, to do her any service: they shall of their own accord, be as serviceable to them, as any servants, or bondmen, could be, that had been bought by them. ch. 60.7,10,12. & 61.5. Rom. 16.1,2. 1 Cor. 16.15. 2 Cor. 8.4,5. There is in the words an allusion, to a law; concerning strangers. Lev. 25.44,45.

{the land of the Lord} The land of Judea so called, as, in a special manner, his, Lev. 25.23. because he had made choice of it, to place his people in it; Exod. 15.17. in regard whereof, also, it is called God's sanctuary: chap. 63.18. as a type of his church.

{and they shall take them captives, whose captives they were} Heb. they shall captive their captivers: as Psal. 137.3. That which was fulfilled, in such victories as God gave the Jewish nation after their return from Babylon, in the times of the Maccabees, over such people, as had beforetime held them in captivity. Though some expound it, of buying the Babylonians for slaves; as they, also, well might, from the Medes and the Persians, that had surprised them. The meaning is, that the tables now should be turned, and those now made lords over them, whom they had been in subjection and bondage to, before; and those in subjection to them, that had before lorded it over them chap. 26.13. Spiritually, most interpreters understand it, of those people; who by the ministry of the apostles were, out of all nations, subdued, and brought in to the obedience of Christ's scepter, Psal. 45.5. & 68.18. Rom. 15.16,19. 2 Cor. 10.4,5.

{and they shall rule over their oppressors} Heb. their exactors, as ver. 4. ch. 60.17. The same things repeated in other terms. See chap. 60.14.

V. 3. {And it shall come to pass in that day} Or, at that time: See chap. 2.20. & 3.7,18,24. or simply, when: as Gen. 3.17. Ruth 4.5.

{that the Lord shall give thee rest} Heb. of the Lord's making thee to rest: as Deut. 25.19.

{from thy sorrow, and from thy fear, and from the hard bondage, wherein thou wast made to serve} Heb. which was served upon thee, as Deut. 21.3. When you shall be set free from the Babylonian bondage; wherein you endured much sorrow, and hardship, and lived in continual fears. Lev. 26.36. Deut. 28.48,65,66. Luk. 1.74. The prophet, here, turns his speech to the people.

V. 4. {That thou shalt take up} As Ezek. 21.2. See chap. 13.1.

{this proverb} Or, byword, or, taunting speech: as Ezek. 16.44. so Deut. 28.37. Jer. 24.9. The word signifies not a parable, or similitude; only; but any quick speech, or sentence of special note, and ordinary use: so called, as the most, from the verb mashal, that signifies to rule, as being such, as does sway commonly with men; either in their minds, or in their tongues. Though some would by a transposition of letters fetch it, from the word Shalam; which say they, signifies to assimilate. But neither are such derivations, by transpositions, over-usual in the Hebrew; nor do I find, where the verb Shallam, ever so signifies.

{against the king of Babylon} Insulting now over him, who before tyrannized over you: against, or, concerning, as ch. 1.1. By the king of Babylon, some understand some one king; either Nebuchadnezzar, the first monarch of the Chaldean empire, who ruined the Jewish state, 2 Chron. 36. or, Baltasar, the last of that empire, with whom that state fell. But the speech concerns not, so much this, or, that king, as the kingdom, which successively was holden by them. See Dan. 7.17,23.

{and say, how hath the oppressor ceased} The byword, and taunting speech concerning him, his state and city; spoken not so much in way of interrogation, as in way of admiration, and derision. So ver. 10,12.

{the oppressor} Or, exactor: as ch. 60.17.

{ceased} ch. 16.4. See ch. 33.8.

{the golden city ceased} For, golden; which well suits with the golden head. Dan. 2.32,38. and the golden cup, that Babylon is said to be. Jer. 51.7. Some render it, gold-thirsty; some exactress of gold; she that stripped other people of their gold; as Assyria had done before her, chap. 10.14. & 39.6. The word is rather, Syriac; (which language the Chaldees used, in those times. Dan. 2.4.) than Hebrew: the prophet would have them, taunt that city by a term of their own language; as another, their idols, by a sentence of the same, Jer. 10.11. The substantive is wanting, but must be supplied, either city, or state; not king: for the word is feminine; or, the golden one simply, without any other adjection. See the like defect, Ps. 73.10. ch. 40.10. Ezek. 13.11.

V. 5. {The Lord hath broken the staff of the wicked} The answer to the question moved, vers. 4. Not Cyrus; but the Lord by Cyrus. chap. 41.2. & 44.48. & 25.1,2. has pulled down the power of the wicked king, and state of Babylon: he has broken the staff, wherewith, the wicked Babylonians did beat God's people. See ch. 9.4. & 10.5. & 47.6.

{and the sceptre} Or, rod; as the word properly signifies: see ch. 9.4. & 10.5,24. and so it would, here, be rendered, for that which follows, ver. 6.

{of the rulers} The Babylonian princes, and great ones: see Ezek. 19.11. the word, whence that for a proverb, comes, ver. 4.

V. 6. {He that smote the people in wrath, with a continual stroke} Or, That struck the people, in wrath, with a stroke unavoidable, or, irrecoverable. For the words, strike, and stroke, in the original, do here, the one answer the other. And some understand it of the rod, or staff's striking, ver. 5. Others, of the striker, the hand (so some of the Rabbines) or, the person striking with it. And of these latter, some understand the words on this manner: he that struck the people in wrath, his stroke, shall not depart, or, be removed: or, the stroke of him, that struck the people; (Heb. peoples; as ver. 2.) in wrath, shall not depart. He that before, with so much fury, and rage, laid load upon many nations, and struck them, at pleasure; has now received such a stroke, as he was not able to avoid; or has such a blow given him, as he shall not be able to recover. But the former seems the plainer way, and to flow most naturally from the text. However we take the words, there is a reason, therein rendered; why God had broken the rod of Babylon, for the cruelty that had by her, been executed and exercised on other people.

{he that ruled the nations in anger is persecuted, and none hindereth} This reading admitted, would strengthen the latter interpretation of the former branch: for the same thing, questionless, is after this prophet's usual manner, (though in other terms expressed) intended in either: yet most interpreters, (some of them, also, controlling the points in the Hebrew) render it, otherwise; as spoken, wholly, of the Babylonian king's cruelty; not of aught, that had befallen him; thus rendering the words. He that ruled the nations in anger; that pursued, or, persecuted them, without hindrance, or, none withholding; or, that hindered, or, restrained; not those that did persecute; ruled roughly; and restrained not those, that under him did the like. And this version comes near, indeed, to the prophet's purpose, and intendment: but the words will not admit it; I incline therefore, to that, which I meet with in the Jewish commentaries, upon this place; who thus render it: That ruled the nations in anger, the persecuted without restraint; or out of the former branch, supplying, what may make the sense more complete, (as Gen. 1.16. ch. 3.25.) he ruled with anger the persecuted: that tyrannized over those, whom incessantly, none daring to oppose, or being able to restrain him, he persecuted. See ch. 10.14. This syntax, and sense, the text freely yields, without force.

V. 7. {The whole earth is at rest and is quiet} The inhabitants of the world, who could have no rest, or ease, ver. 6. while Babylon so reigned, and ruled, as ver. 6. are now at rest, and may sit quietly in the places of their abode, Zach. 1.11. the earth for it inhabitants: as Ps. 98.4,9.

{is at rest, and is quiet} Heb. resteth; is quiet. A quick form of speech, having some emphasis in it. See the like, ch. 24.4. & 52.9. Lam. 2.19.

{they break forth into singing} So the same is rendered, chap. 44.23. & 49.13. & 54.1. & 55.12. and with some addition, chap. 52.9. break out into joy. For the prophet seems much delighted with this word; in this form and sense; nowhere found in Scripture, out of his writings; save once, Psal. 98.4. where it is rendered, make a loud noise; which may seem to be the genuine notion of the word. It is once, only, but in another form, used, for to break asunder, Mic. 3.3. and may seem to imply, a widening of the mouth, or a wide opening of the lips, and lungs; the natural instruments of voice, to make the louder noise. The Jewish doctor says, that in the Arabic tongue it signifies to speak plainly, and clearly: ch. 32.4. And it may be deemed to imply such a joy (for of no other note is it used) as cannot be contained, or kept in, but must needs break forth; and by singing, and shouting, in acclamation and outcries, express itself, see 1 King. 1.40,45.

{singing} So is the word rendered, in the places of this prophet, before quoted; but it is rendered elsewhere, sometimes joy, and rejoicing, Psalm 30.5. & 98.4. sometime triumph. Psal. 47.2. sometime shouting, and shouting for joy, Psalm 35.17. chap. 12.6. Prov. 11.10. it signifies a loud cry, in general; as Prov. 1.20. and, that indifferently; whether an expression of grief, or of joy: of grief, and sorrow, in way of exclamation, and supplication; as Jer. 7.16. Lam. 2.19. of joy, and gladness, in way of acclamation and exultation; so most commonly, and so in this place. It may well be rendered, then cry aloud with a joyful shout. For there is a defect of the instrumental particle, here, as ch. 5.12. and oft, elsewhere expressed, Ps. 42.4. ch. 48.20. The meaning is, that there should be very great joy everywhere, upon the fall of that great empire, ch. 49.13. & 55.12. Jer. 51.48.

V. 8. {Yea, the fir trees rejoice at thee, and the cedars of Lebanon} He turns his speech, here, to Babylon; telling her, that the very trees themselves, the firs, and cedars, should rejoice at her fall. By firs, and cedars, (say some of the Jewish writers, and others, following the Chaldee Paraphrast) the prophet understands great princes, and potentates, states, and dominions, compared to, and resembled by, such, ch. 2.13. & 10.33,34. Ezek. 31.3–9,16. Hab. 2.17. Others suppose the meaning to be, that the cruelty of the Babylonians had been such, that the very senseless creatures themselves, might seem to be sensible of it, and to rejoice, therefore, at her ruin, Ezek. 31.16. Jer. 51.48. But the sense is simply, and plainly, this, that these trees, which had from time to time, so frequently, and so in great abundance, been felled, to furnish her with timber, for her shipping, and her buildings, might well be glad, had such creatures sense of what befell them, as hoping to be much spared, over what they had been, by her fall. See Sennacherib's threats, chapter 37.24. This sense, the words ensuing confirm.

{and the cedars} A defect of the copulative, as ver. 7. ch. 37.24. Hab. 3.11.

{saying} By a figurative form of speech, sense, and speech is given to dumb and senseless creatures, so Judg. 9.8–15. Hab. 2.11,12. But the term implying it, is wanting, here, as Psal. 105.14,15.

{Since thou art laid down, no feller is come up against us} We are not felled so frequently, as we had wont to be, since your fall, since you were felled, Dan. 4.14,23. Ezek. 31.12.

{art laid down} Heb. hast lain down, the word signifies, properly, to lie down to sleep, Job 7.4. but sometime to lie down, by death, 2 Sam. 7.12. Job 3.13. & 14.12. because death is as a sleep, Psal. 13.3. Act. 7.60. & 13.36. 1 Cor. 11.30. & 15.6. and the fall of a state is as its death, ver. 15. Ezek. 31.15,16. Howbeit some of the Jewish writers take this clause also, in a figurative sense, expounding it, of the death of Nebuchadnezzar, termed here, say they, the hewer, or, cutter, (which exactly answers the Hebrew) because he cut down kingdoms, and either slew or enslaved their kings; whereas his successors, made them tributaries only. But this, as has been said, suits not so well with the intendment of the text; for the Chaldean estate fell not with him.

V. 9. {Hell from beneath is moved for thee, to meet thee at thy coming} After the joyful, and gladsome deportment of the whole world here, upon the fall of Babylon, and of the creatures therein, as well senseless, as endued with sense and reason, rhetorically related; the prophet proceeds, here, in a lofty, and poetical strain, to describe the entertainment, given in the other world, to the king of Babylon, or to the state thereof; personated in the king, by those, who were gone before him.

{Hell} Or, The grave, the common receptacle of all that depart hence. See on ch. 5.14. So ver. 11,15.

{is moved} The word signifies, sometimes; to tremble, and quake for fear, ver. 3.15. Psal. 4.4. Joel 2.1,13. And so some of the Rabbines would have it taken here, as if the fear, and terror of his tyranny, had possessed even the dead; and put them into a fear, at his coming among them: but this fits not with what follows, vers. 10,11. Sometime, to rage, in tumultuous manner, chap. 37.28. Prov. 29.9. but that suits not here: Sometime, to raise up one's self, for some employment, chap. 28.21. so rather here. The grave does rouse up itself, as upon apprehension of the approach of so great a state, to give him entertainment, suitable, in some sort, to his greatness.

{to meet thee} As men are wont to go forth, to meet persons of note and state, Gen. 46.29. 1 Sam. 13.10. & 18.6. a defect of the pronoun, as ch. 13.8,15.

{it stirreth up the dead for thee} So the word is used, Psal. 88.10. Prov. 2.17. & 9.18. chap. 26.14. so called; of a word, that signifies, to be enfeebled, to faint, to remit, to give over, to cease. Because men in dying grow faint, and feeble, being dead, cease to act, and to live, Job 14.10. and so most of the Jewish commenters here take it; yet the Chaldee renders it, mighty ones, from Ezek. 32.21. or, giants: those (say some of ours) that lived before the flood, though that name be not given them, Gen. 6.4. the sons of Anak (say some of the Rabbines) so termed, Deut. 2.11,20. who seem to have been so called, from a people of that name, Gen. 14.5. & 15.20. (who may be deemed to have possessed that valley near Jerusalem, Josh. 15.8. & 18.16.) either because of the posterity of them, or like to them, for stature. But the text here, seems to intend, neither those, nor these; but such puissant princes, as had known, and felt the power of the Chaldean state, being overthrown by it, or living in subjection to it, ver. 10.

{even all the chief ones of the earth} Or, Leaders, princes, rulers, chieftains, great ones, that go in and out before the people, Numb. 27.16,17. 1 Sam. 18.13. though these places seem to allude, to the manner of shepherds in those parts, going in and out before their flocks, Joh. 10.3,4,10. Heb. great goats, such, as lead, and go, before the rest of the flock, ch. 1.11. & 34.6. Jer. 50.8. & 51.40.

{it hath raised up} To meet you, as before. Heb. made to stand up: as if they had been sitting in state before; so Judg. 5.20. 1 King. 2.19. Jon. 3.6.

{from their thrones} He speaks of them, says the Jewish commenter, as if they were living, and sitting on their thrones, that, here, they had: or, as if they had thrones in the other world, as well as in this. Though some of ours, by their thrones, understand their sepulchers, or the stately monuments, wherein their corpses lay interred, verse 18. But some of them, it is likely, had no such.

{all the kings of the nations} That lived under that state; and were subservient to it, Jer. 25.9. & 27.6–8. Dan. 2.37,38.

V. 10. {All they shall speak, and say unto thee} The dead are induced, here, speaking; as the place of the dead, before, bestirring itself; and with a tart ironical, and satirical speech, entertaining, and welcoming to them this grand tyrant: not that they should, or could so do, but that such things, might truly, and justly, be then said. See Ezek. 32.21.

{speak} Heb. answer: as Cant. 2.10. Mat. 11.25. a form very frequent, both in the Old and New Testament.

{art thou also become weak as we} Heb. sick: as chapter 38.1. and 39.1. The word imports such weakness, as comes by sickness and pain: as we use the word, infirmity. Are you pulled down by some mortal disease, who reputed yourself to be immortal? ch. 47.7.

{art thou become like unto us} You that thought yourself the only great one; and no other your compeer, ch. 47.8.

V. 11. {Thy pomp is brought down to the grave} All your state, and bravery, wherein you did pride yourself, (see ch. 13.11.) is laid in the dust, Ps. 7.5. not that it accompanied him unto the grave; but that it perished with him, when he went down to the grave, Ps. 49.14,17. & 73.19,20.

{and the noise of thy viols} The melody of your music, which you had of all sorts, Chap. 3.5. & 6.18. Amos 5.23. one sort, put for all. See chapter 5.12. For I suppose them too wide, here, who imagine this passage, to have respect unto such music, as was used either at funerals, or, beside, the deceased, while they lay in the house, laid out; but not carried forth yet to burial, chap. 16.11. Jer. 48.36. Mat. 9.23. for the music here mentioned, is implied, to be ceased, and silenced together with their pomp. See Ezek. 26.13. Yet it may well be deemed to have an eye to that jollity and solemn festival, attended, and graced, no doubt, with much variety of music, at which the city was surprised. See Jer. 51.39,41,57. Dan. 5.1,30. Some would have it, the noise of thy drums, or, thy bagpipes, instruments of music used in war. But we find no such use of the word in Scripture, nor of such military music in those times. The trumpet, or, cornet, are all of that kind we find mentioned, Numb. 10.9. Josh. 6.4. The tabors, and harps mentioned, ch. 30.32. seem to be, not of fight, or conflict; but of triumph after victory: the copulative is wanting, as ver. 6.

{the worm is spread under thee, and worms cover thee} Instead of those costly carpets, that you feasted and trod on, and those stately rich, and gorgeous coverings, and other bed-furniture, which you did formerly make use of, worms, and maggots, will now take up their rooms, and supply their place, Job 7.5. & 17.14. & 21.26. & 24.20. and this the rather with you; because you shall not be embalmed, or put up in cerecloth, to preserve your corpse, as kings, and great ones, ordinarily are, Gen. 50.2. 2 Chron. 16.14. but shall be cast out, and thereby exposed to putrefaction. See ver. 19,20. There are two several words in the Hebrew; whereof the one, as some Jewish authors suppose, signifies, properly, a lesser sort of worm, such, as breeds in flesh, or cheese, and such, as the manna bred, Exod. 16.20,24. which we commonly term a maggot. The other, either, the greater sort, as the long earthworm, where they are, as here, distinguished; or any worm, in general, where no such distinction is. The words are both, here, singular; though the verb joined with the latter, plural; because taken collectively, both, and distributively, also, the latter. Of which syntax, see chap. 2.20. The text may be rendered, The maggot is, or maggots are spread, or, laid under thee: and the earthworm, or, each sort of worms cover thee. And let it be considered, whether this whole verse, may not be read, by way of interrogation, as well as those: both before, and after. Is thy pomp thrown down to the grave; and the noise of thy viols? is the maggot spread under thee, and doth the worm of all sorts, cover thee; for the note of interrogation is in Hebrew, oft wanting: as Job 13.15. & 14.8. Prov. 23.5.

{spread} The word is applied, as to bedding, most commonly, Psalm 130. 9. 8. Chap. 28.20. so to sackcloth, and ashes, that on days of humiliation, they were wont to lie in, Esth. 4.5. ch. 58.5.

V. 12. {How art thou fallen from heaven O Lucifer} The following passage, many, both of the ancients, and others, understand to have reference to the fall of the apostate angels. Wherein, one of the learnedest among the former, does, not undeservedly, with a little tartness control them. But it is a continuation of that satirical, and ironical language, wherewith those deceased ones are feigned to entertain the king of Babylon, at his coming among them, ver. 10.

{fallen from heaven} From the height of that glorious, and illustrious estate, wherein you shined, so brightly and so conspicuously before, Lam. 2.1. Ezek. 28.16,17. Matth. 11.23. Luk. 10.15,18. Rev. 9.1. & 12.4.

{O Lucifer} This name some fondly give, by occasion of this Scripture, unto the prince of devils; whom the Jews call Beelzebub, Mat. 12.24. Whence, that, byword among us, as proud as Lucifer. But the name is nowhere in Scripture given unto him. It is given unto Christ, by the ministry of the gospel, shining into men's souls, 2 Pet. 1.19. Rev. 2.28. 2 Cor. 4.6. The word signifies the morning star, one of the seven planets; or wandering stars, commonly called Venus, in regard of its beauty, and brightness: and the name here given it, comes of a word, that signifies so to shine, Job 25.5. & 31.26. ch. 13.10. It is used to represent the conspicuous estate of the Chaldean king, and empire, that seemed to shine as bright, when it was in its height, as the day-star, itself, in the sky: though there want not, that expound it, of Sennacherib, and his fall, ch. 37.38. the rather for what is said, ver. 25. whereof in its place.

{Son of the morning} So is that bright, and beautiful star termed; because it appears usually in the morning, somewhat before the sunrising, thereby giving warning of day approaching, 2 Pet. 1.19. as if say some, it were by the morning produced. But the Hebrew phrase is very general, calling everything, almost, the son of that, which it has any special relation unto. So, the son of a year, for, one of a year, in his reign, 1 Sam. 13.1. the son of stripes: one that deserves whipping, Deut. 25.2. the son of death, one that is worthy to die, 2 Sam. 12.5. the son of hell, and of perdition: one to whom hell, and destruction belongs, Matth. 23.15. Joh. 17.12. the son of this world: one that lives in this world; or, that has his portion, here, Ps. 17.14. Luk. 20.34. & 16.8. and so, to pass by all other: the son of the morning, here, because, wont then to appear: and not so much, as produced by it; but rather, as ushering it, in, or, bringing it along with it.

{How art thou} How, is not in the original; but is supplied, as wanting, from the former branch. Yet may it safely be omitted; and the words without it rendered; thou art cut down: the rather, because the prophet in this latter clause, passes from one similitude to another; from a star fallen down, to a tree hewn down.

{cut down to the ground} Not cut down close to the ground: as is intimated of that tree, that represented Nebuchadnezzar's person, only, Dan. 4.14,23,24. but, cut down, and cast to the ground, (of which kind of defective speech, see Psal. 7.5. & 31.17. & 89.39,44. chapter 21.9. & 22.18. Jer. 41.17.) as of the tree that resembled the Assyrian empire; Ezek. 31.3–14. as this does the Chaldean, here: importing an utter, and irrevocable ruin of it, as laid along on the ground, never to be reared, or raised up again.

{which didst weaken the nations} Some of the Rabbines expound it, which didst cast lots upon the nations. Supposing the word here used, to be of the same stock, with one of the same sound, which in their miscellane language they use, for a lot: and this, the rather, they would have it, to signify; because of the particle, usually, signifying upon, found here, in the text. But neither is the verb, ever used, in Scripture: and the particle is, by other of them observed, to be here redundant, as oft-times it is. The word signifies in Scripture sometime, to be weak, or, to weaken, Joel 3.10. Sometime, to discomfit, or, overcome, Exod. 17.13. & 32.18. or, to overthrow, or, lay along; as some of the Jewish writers expound it, Job 14.10. man dies, and is cut down; overthrown; laid along: and so I suppose it would here be rendered, Thou art cut down, and cast to the ground: laid along on it; That didst overthrow the nations: that did cut down, and lay along others; you are served now, as you, sometime, served them. See the Assyrians' purpose, and practice; chapter 10.7. See also of Babylon, Jer. 50.23. & 51.20.

V. 13. {For} Heb. And: as chap. 8.21. & 9.11. as rendering a reason, why the Babylonian monarch should so be cut off, and cast down; to wit, for his extreme insolency against God himself. Others render it, rather, But; as ch. 7.17. & 11.14. or, Yet: as Jer. 2.32,35. as subjoined in way of opposition to the foregoing denunciation of his fall, ver. 12.

{thou hast said in thine heart} Or, thou saidst in thine heart: you thought within yourself: as Ps. 14.1. ch. 9.9.

{I will ascend into heaven} Not, that he made account to go to heaven, when he died, as the faithful, 2 Cor. 5.1. nor, that he supposed he could, by climbing, get up into the heaven, while he lived. But it is an hyperbolical description of the excessive pride, and insolency of that Babylonian tyrant, in such an height of impiety, invading, and breaking in furiously upon the church of God, compared to heaven, and thereby resembled, Rev. 4.1,2. & 12.1. and the people of God, the saints especially, and those of prime note, and place among them, compared to stars, Rev. 1.20. & 12.1,4. and God's temple, or sanctuary, which was as his throne, or his chair of state, Ps. 99.1. Jer. 17.12. as if he made account to subdue, and dethrone God himself. See ch. 10.10,11. & 37.23,24,29. Dan. 8.10,11. & 11.28,30,36. and of that sinful man, 2 Thess. 2.4. And this elegant description, as one of the Jewish commenters observes, does consist of sundry proverbial forms, usual in that language, whereunto, not a few are found, very suitable, both in the Greek, and Latin, used thereby to express a power, or greatness, affected, or advanced, far above all human height. See Deut. 1.28. Psalm 36.5,6. & 139.8. Joh. 3.13. Eph. 4.10.

{I will exalt my throne above the stars of God} The stars of God's making, Gen. 1.16. Ps. 148.3,5. or, that give light from the heavens, the place of God's habitation, ch. 57.15. & 66.1. or, the stars of greatest excellency; as the hills of God, Ps. 36.6. and the trees of God, Ps. 104.16. for, the greatest, and highest hills; the fairest, and tallest trees. See Dan. 8.10.

{I will sit also upon the mount of the congregation} I will set my throne, on Mount Sion, the place of God's special residence, his palace, to which his people resorted, there to adore, Ps. 20.2. & 68.15,16,17,24,26,29. & 84.7. & 122.1–4. ch. 33.20. & 64.10,11. See Dan. 11.45.

{of the congregation} Or, set, or, solemn meeting. See chap. 1.14. the word comes from a root, that signifies in its first form active, to set, or, appoint, time, or place. 2 Sam. 20.5. Jer. 47.7. in the passive thereof, at such a set time; or, in such a set place to meet, Josh. 11.5. Neh. 6.2,10. Hence, the word here used, and thence deduced, is sometime put for a set time of meeting in general, 2 Sam. 20.5. Dan. 11.29. more specially, for the set times of meeting, for performance of holy duties, Levit. 23.2,4. Ezek. 46.9,11. sometime, for a place of meeting, or resort in general, Josh. 20.9. and so the grave is called the appointed meeting-house, for all living wights, Job 30.23. more specially, for religious exercises, so the tabernacle, is termed the tent, or Tabernacle of convention; or set meeting; because God appointed his people, at certain times there to meet, for such purposes; and had promised to meet them there, Exod. 25.8,21. & 29.42,43. & 33.7. and the synagogues are called, God's meeting places, Ps. 74.8. and mount Sion, is called, here, the mount of convention, or meeting: because thereon stood the temple, which, for that sacred use, succeeded the tabernacle, 2 Sam. 7.6,13. 1 King. 8.4,6,21.

{in the sides of the North} Mount Moriah, whereon the temple was built, 2 Chron. 3.1. stood on the northerly side of mount Sion; but reckoned as a part of it, Psal. 48.2. The Rabbi doted, that would have the city of Babylon, here meant, by the mount of the congregation, in the sides of the North; so termed, in regard of her strength, and stately buildings, Jer. 51.25. the resort of all people to her, Jer. 51.44. & her northerly situation to the land of Judah, Jer. 1.15. & 4.6. For what needed their king to vaunt, that he would set his throne there, where he had it erected already? Dan. 4.29, 30.

V. 14. {I will ascend above the heights of the clouds} Heb. cloud, or, thick cloud, (as the word, properly, signifies and is so rendered, Job 22.14. Psal. 18.11, 12.) but taken, here, collectively, for clouds in general: and, heights of clouds, for, the highest clouds: as the heights of the hills, for, the highest hills Psal. 95.4. Some think an allusion, in the word, cloud, to the cloud, wherein God manifested himself on Mount Sinai, Exod. 19.9. Deut. 4.11, 22. in the tabernacle, Exod. 40.34, 35. and the temple, 1 King. 8.10, 11, 12: but to the first of them especially, as if he would set his throne higher, than God, at that time, seemed to have done, above that place wherein God then appeared.

{I will be like the most high} God's peculiar attribute, Psal. 83.18. Eccl. 5.8. It was our first parents' ambitious affectation, and vain hope, to become like God, that stripped them of the true likeness of God which they were possessed of, at first, Gen. 3.5, 6, 22. and it was this proud tyrant's affecting of an equality with God, to sit on even ground with him, yea, to raise his throne higher than his, that proved the means of his fatal, and irrecoverable ruin. So Ezek. 28.2, 3, 6–10.

V. 15. {Yet} As Psal. 73.1. notwithstanding these your haughty conceits of your power, and presumption of your future greatness. See ch. 10.6.

{thou shalt be brought down} Heb. made to descend (as ver. 11.) to hell or, the grave, instead of your presumptuous conceit of ascending up into heaven, v. 13.

{to hell} As Matth. 11.23. or, to the grave: as ver. 9. Psal. 16.10. & 55.15. the words following confirm it. See Ezek. 32.27.

{to the sides of the pit} Heb. thighs of the pit, for, sides, as Exod. 26.23. Joh. 1.6. instead of those stately sides of the North, whereon you bragged that you would set your throne, ver. 13. you shall be thrown down, to the sides of some base and loathsome pit. See Ezek. 32.23, 24. the pit, for the grave, Psal. 30.3, 9. & 88.4. but here, in a larger extent, for any pit, though not made, or intended, for such use, that some vile, and loathsome corpse, might be carelessly cast into, 2 Sam. 18.17. the thighs of the pit, the sides, or cheeks of it, on which as on the mouth of it, a stone is wont to be laid, that is borne up by them, as the body of man is by the thighs. See Lam. 3.53. Yet because the word, that properly signifies a thigh, in Hebrew, is, sometime, put for the foot of a thing, as Exod. 37.17. Levit. 1.11. Hence, some would have it to signify, not the sides, but the bottom of a pit: some pit of the deepest. See Psal. 88.6. But this seems to strain more than needs.

V. 16. {They that see thee shall narrowly look upon thee} Or, seeing thee: or, when they see thee: (for it seems to have special reference to those before spoken of, ver. 10.) shall look wistly upon thee. The word is used only here: and Psal. 33.14. Cant. 2.9. As for what some of the Rabbins say, in way of exposition of it; they shall weigh well how it is with you, and get understanding by you, as Jer. 23.20. is for the living, not for the dead: and indeed, so some understand it, as spoken by men surviving the Babylonian king, and beholding his carcass cast out: see the like, Psal. 53.7. But it seems more probable, that the prophet, as in his former parable, spoke of the dead.

{and consider thee, saying} A defect of the copulative, as ver. 7. and of the participle, as ver. 8. Yet this latter may sufficiently be supplied, if it be rendered, and think, as it is rendered, Job 31.1. and may well, ch. 43.18. or, think with themselves (because the word is in a reciprocal form) of thee, or, concerning thee. For so the particle is oft used, Gen. 20.2. Psal. 2.7. ch. 33.33.

{Is this the man that made the earth to tremble} They speak of the state, as of a man; because the king thereof a man, one in nature, the same with any one mean man, Psal. 82.7. Chapter 2.22.

{that made the earth to tremble} the earth; for the inhabitants of it: as v. 7. But the figure makes it emphatical, as if out of his pride, and by his power, he had made a general earthquake, throughout the whole world. See Psal. 60.2. ch. 2.19. and for the word, here, used. See ver. 9. see also Ezek. 32.23, 24, &c.

{that did shake kingdoms} Or, that made its kingdoms shake. A defect of the pronoun: as Chap. 13.22. but to be supplied, as it is, ver. 17. that did so shake them, as to unsettle them, and remove them out of their places. See Chap. 13.13. Hab. 2.21, 22. Heb. 12.26, 27. there is an elegancy, in the sound of the words, in the Hebrew, which, in our English, cannot so well be expressed; yet may we come somewhat near to it, if we render the words, that made the earth to quake, and made the kingdoms thereof to shake.

V. 17. {That made the world as a wilderness} That laid all before him waste; as those locusts, Joel 2.3. See Zeph. 2.13.

{and destroyed the cities thereof} Either by consuming their inhabitants or by razing, and burning the cities themselves, 2 King. 25.9, 10, 11. 2 Chr. 36.19, 20. Psal. 137.7.

{the world} Properly, the habitable world, as the Greeks use to style it: or, the fertile world, that that yields aught useful, for food of man, or beast. For from a word that so signifies, it seems to be deduced, Levit. 26.4. Judg. 6.4. which here wants not its emphasis, being opposed, to the wild or waste.

{that opened not the house of his prisoners} Of which reading, see on Chap. 42.7. Or, that did not loose his prisoners (as the word is used, Chap. 51.14. Jer. 40.4.) homeward. That is, and send them home; or let them go home. A defective form, such, as ver. 11. that kept his captives in perpetual restraint, and would not suffer them to return to their own country, and the places of their former abode, Jer. 50.33. was not content, in the height of his pride and ambition, to overthrow, and subdue them: but in cruel, merciless, and inhumane manner, after he had subdued them, kept them in perpetual imprisonment, and restraint, Lam. 3.34.

V. 18. {All the kings of the nations} Other kings and princes, ordinarily, or the most part of them, as ver. 9. So is all oft taken, for all in a manner, or the greater number, or most, or many, Exod. 9.6, 20. Jer. 26.7, 8, & 44.12, 27, 28. Mat. 3.5. Joh. 2.10. & 11.48. Rom. 5.18, 19. Phil. 2.21.

{even all of them lie in glory} Are laid up in stately tombs and monuments; where they lie; as in their beds. See ver. 8. Chap. 57.2. It is that, that usually great kings obtain; either by the provision of their peers, or the care of their successors, thereby to ingratiate themselves with the people.

{every one} Heb. a man, as Cant. 3.8. ch. 13.14.

{in his house} Or, in his place: (as some render the word, 1 Sam. 27.3. 2 Sam. 15.17. Job 8.17. Prov. 8.2.) To wit, of sepulture, or burial: in his sepulcher, in his grave. So some of the Jewish doctors here expound it, following the Chaldee; and alleging that of Solomon; Man goes to his everlasting house, or, his long home, Eccl. 12.5. But it seems rather to have an eye, to the ancient manner of preparing their sepulchers, and burying them in their own lands, grounds, or possessions, where their ancestors had been laid before them, and which, with kings and potentates, was usually in some part of, or place near unto their palaces. See Judg. 2.9. 1 Sam. 25.1. 1 King. 2.10, 34. 2 King. 12.21.

V. 19. {But thou art cast out of thy grave} You shall miss of that honor that other kings usually have, to wit, a solemn funeral, an honorable interment. For your corpse shall lie above-ground, unburied. So Josh. 7.26. & 8.29. 2 Sam. 18.17. Jer. 22.18, 19.

{But} Heb. And; as ch. 13.21.

{cast out of thy grave} Heb. cast out from the grave. That is, cast out, and kept from thy grave; as Psal. 79.2, 3. For the meaning is not, that he should be raked, or dragged out of his grave again, after he was buried; as some, of whom anon, fondly feign. But that he should be cast out, and kept from ever coming to be laid up in that tomb, or sepulcher, which he had, in his lifetime, prepared for himself, 2 Sam. 18.17, 18. Chap. 22.16–18. Matth. 27.60. Of the manner of speech, see ver. 27. This some understand of Sennacherib; who should lie at Niniveh unburied, while his two sons that slew him, held that city. But of this there is neither story, nor probability, they two that slew him, being said to have fled upon it, and a third of his own issue immediately (for aught that appears) to have reigned in his room, ch. 37.38. On the other side, the Jewish doctors will have it spoken of Nebuchadnezzar. And some they say have a conceit of him, that whereas he thought, that the palace which he built at Babel, should be, as his sepulcher; that is, he should live a long time in it, as a man does in his grave; Psal. 49.11. Eccl. 12.5. Luk. 12.19, 20. there came an evil spirit, or a malignant blast from God that blew him, or cast him out of his house, and caused him to abide abroad, for some time, among the beasts, Dan. 4.31, 33. So that he could not rest in his house, as other kings do in theirs, ver. 18. Others, and the most of them, tell us, that when Nebuchadnezzar in the time of his distraction, was driven out from his palace; Dan. 4.33. the peers of the kingdom set up his son Evil-merodach Jer. 52.31. And that Nebuchadnezzar after his wits restored again to him, returning to his palace, Dan. 4.34. and finding his son sitting on his throne, committed him to prison, and did not set him at liberty again, so long as he lived. Whereunto they apply what is said, ver. 19. But that, after his decease, when the nobles brought him forth of prison, and would have him take the crown again, he refused it, for fear, lest, his father, being not dead, as the nobles made him believe, should return again, as before he had done, and should then kill him. Whereupon, to give him satisfaction, they should take up his father's corpse again, and either let it lie, and rot above ground; or else caused it to be devoured by beasts; as did those, Psal. 79.2, 3. & 83.10. But these are mere fictions. More likely it is that Baltasar's corpse should be cast out, and lie above ground, being slain in the nighttime, upon the surprisal of the city, Dan. 5.30. when all was in a combustion, and no man had lust, or leisure to look after him or to take order for his interment.

{like an abominable branch} Or, as (that it may run alike with the rest) an abhorred (as 1 Chro. 21.6. Job 15.16.) sprig, or, twig, Ch. 11.1. Such a spray, as being not regarded by those that cut it off, or pared it away, in pruning their trees, as matter of no worth, or use; not so much as picked up by women, wherewith to kindle, or keep in, their fire, chap. 27.11, is let lie, and lies so long upon the ground, that being now corrupted and rotted, is not only not worth the taking up, but too vile and loathsome to be taken up, nor good for aught, save to make soil of. This some expound of Nebuchadnezzar, supposing an allusion, in the word here used, to the latter part of his name. Some other understanding it of one Darius that should succeed Baltasar, Dan. 5.31. & be slain by Cyrus, not at Babylon, but far from thence, at Borsippe (concerning which, see on Jer. 51.30, 31.) conceive him, therefore, here so termed: as a bastardly slip, Wisd. 4.3. because not of the blood royal; but of the Median race, and of mean descent, Dan. 9.1. & 11.1. But whether any such Darius ever were, or any king of Babylon of that name, after Baltasar, save that Darius who is deemed to have come in together with Cyrus, is very uncertain: and I shall leave it to be discussed by those, whose task it shall be to deal with Daniel's oracles.

{and as the raiment of those that are slain} Which are wont to be so stained, and polluted with gore blood, that scarce any can endure to touch them. See ch. 9.5. The copulative not found in the Hebrew, might here well have been spared, there following a third branch of the similitude, and either reserved for the last, or wholly omitted, as is usual, where the members are more than twins; as Chapter 1.8.

{thrust through with a sword} This is added, because men may be slain otherwise (suppose stifled, or dry-beaten to death) without much effusion of blood. Heb. Thrust through of a sword. The word, here used, is nowhere in Scripture read, save here, and Gen. 45.17. where it signifies to lade; Lade your beasts. But the Rabbins inform us that in the tongue of Kedar, that is the Arabian language, it signifies to prick, stab, or thrust through; whence also some would have it rendered in that place of Moses; prick on your beasts, to make the more speed.

{that go down to the stones of the pit} That are, together with their raiment so polluted, cast, unstripped, into any pit, (see ver. 15.) or quarry, that comes next hand, 2 Sam. 18.17. Howbeit, some suppose an allusion to the stone, or rocks, out of which their sepulchers were usually hewn. chap. 22.16, Matth. 27.60. Others, to those heaps of stones that were cast upon the bodies of ignominious persons, either by judiciary course, or otherwise put to death. Josh. 7.26. and 8.29. 2 Sam. 18.17. See Lam. 3.53. Ezek. 32.29, 30.

{as a carcass trodden under feet} Like some vile carrion, or a carcass trodden to pieces, and not neglected only; but with misusage, so bruised, battered, broken to pieces, and dismembered, that scarce any well can, much less endure to put hand unto it for the composing, and committing of it to the ground, 2 King. 9.33, 35, 37. Jer. 22.9.

V. 20. {Thou shalt not be joined to them in burial} Heb. united with them; as Gen. 49.6. You shall not lie in grave among them, nor be buried in such solemn and honorable manner as they were, and kings were wont to be, with embalming, and burning odors for them, and attending their corpse with great state to the ground, ver. 18. See Gen. 50.2, 3, 7–10. 2 Chro. 16.14. & 21.19, 20.

{because thou hast destroyed thy land, and slain thy people} A defect of the copulative, as ver. 16. You were not content to destroy other nations, but did exercise much cruelty upon your own people, in grievous exactions, and extreme penalties, imposed and inflicted, even to loss of life, many times, either upon slight occasions, or for your own pleasure alone; by means whereof your cities were sometime wasted, and sometime ruined at your command. This the Rabbins apply to Nebuchadnezzar, alleging the bloody sentence given by him against his wise men, when they could not tell him his dream, Dan. 2.12. But that this cannot be meant of Nebuchadnezzar in person, appears by the words following, both in this verse and the next.

{the seed of evil doers shall never be renowned} Heb. shall not be called for ever. That is, it shall not last always, nor continue for any long time; but be cut off ere long. To be called, for, to be, to continue. See ch. 4.3. Or, to be called, for, to be named, as the son of such an one: as God to Abraham, Gen. 21.12. in Isaac shall thy seed be called. He shall in a more special manner, as heir to your house, bear, and propagate your name. And Jacob, Let my name be called upon by them, Gen. 48.16. that is, Let them be called, and accounted as mine. Or, to be called, for, to be of name, and renown; as Numb. 1.16. Ezek. 23.23. But I suppose the first here intended, for what follows, ver. 21. concerning the cutting off of his issue. Not for ever, for, not at all; never, as our English well renders it. So Joh. 8.15, 51. & 11.26. A general sentence, of which see Job 18.5, 19. Psal. 21.10. & 37.28. & 109.13. applied here to Baltasar, the last Chaldean king, whose issue perished together with him; and to the former his predecessors, whose line failed with him and his. See Jer. 27.7.

V. 21. {Prepare slaughter for his children} The prophet here turns his speech to the Medes and Persians, as from God calling upon them, to prepare, and make themselves ready for the doing of execution upon the king of Babylon; Baltasar, and his whole house, children, and nephews also, if he had any; as 1 King. 14.10. & 15.29. & 16.3, 11, 12. 2 King. 9.8, 9, 10. & 10.6, 7, 11. And we need not understand by his sons, either the people of Babylon, or his princes; (though they in likelihood, many, or most of them were slain together with him, at the surprisal of the city, Chap. 13.15–18. Jer. 50.27, 35–37. & 51.39, 40.) but his natural issue that was cut off with him, ver. 22. That which with Nebuchadnezzar did not fall out at his death; for his son, and son's son, Evil-merodach and Baltasar, both survived, and succeeded him in the empire, Jer. & 7.27.52.31. Dan. 5.18, 22.

{for the iniquity of their fathers} Wherein they imitate them, or partake with them, Jer. 6.11. & 7.18–20. Dan. 5.20, 22, 23. In regard whereof some expound here, the iniquity of their ancestors, not done by them, but such as they did, as the sins of Manasseh, for such like sins, as Manasseh committed, 2 King. 24.5. But neither is it necessary that that place, should be so interpreted, when it may be taken simply as it sounds. Nor can it well be so here understood, since that it includes the whole race of those kings, as well young as old. (See ver. 22.) Whereof, though some peradventure were not of years, yet, to do much mischief, or had not been yet much in action, yet must they suffer also for their parents' and ancestors' iniquity, Exod. 20.5. & 34.7. Numb. 16.27, 30, 32, 33. Josh. 7.15, 23, 25. 1 King. 15.29, 30. Matth. 23.35. Which course, though man, without God's special command, may not take; the rather, God having inhibited him so to do, Deut. 24.16. 2 King. 14.5, 6. Yet may God justly do it, and cause it to be done, because all persons, as well children as parents, owe a death unto him; for what either has been done by them, or is in them, 1 King. 8.46. Psal. 51.5. & 130.3. & 143.2. Pro. 21.9. Eccl. 7.20. Rom. 3.20, 23. & 5.12. Which he may therefore without any impeachment of justice, take, how, and when, by what means, in what manner, and upon what occasion he pleases, and does, oftentimes, inflict upon children, who for their own personal corruptions, and accesses, stand guilty before him, having an eye therein, not to theirs so much, as to their parents' sin, in inflicting of penal things at that time upon them, that he may punish their parents in them. See 1 King. 14.9–14.

{that they may not rise nor possess the land} Heb. they shall not rise and inherit the earth: that is, that they may not rise, to inherit the earth; as Josh. 24.9. That they may not stand up in their fathers' room, to repossess that land, and raise up again that state which their forefather sometime held; but God's pleasure was now, that it should be irrecoverably ruined, Chap. 13.20. ver. 23. Howbeit, in the text, I should prefer earth, before land; because world follows, and that empire extended itself to lands, and regions, not a few, Jer. 27.5, 6. The final, or finitive particle is wanting in the Hebrew; as Chap. 5.11. & 10.2. Of which see on Ch. 7.25. The future is put for the potential; as ch. 45.3. Mal. 2.7.

{nor fill the face of the world with cities} Heb. and fill. But either the negative, must be supplied from the former branch; as Psal. 9.18. Or it must be rendered according to the forementioned syntax, to possess, and to fill the face, or surface of the world, (the upper part of it which people dwell on; as Gen. 6.7. & 7.18, 23.) with cities. That they may not rise again; and return to reestablish their state, and replenish the world again, by dispersing themselves into several regions, and enlarging their dominions with great cities built by them, as Nimrod at first did, Gen. 10.9–12. And thus most take the words. Howbeit the Jewish doctors, following the Chaldee, read it, And fill the world with enemies; or, malignants. And so indeed is the word here used, taken, 1 Sam. 28.16. Psal. 139.20. Dan. 4.19. and as some also, Psal. 9.6. Mic. 5.11, 14. But the former seems to suit better here with the frame of the context; and to sort better with the words beforegoing. There is another exposition of this verse, found in the writings of some of the Rabbins, who supposing this passage to have reference to what was before said of the Babylonian kings, making the world a wilderness, and destroying the cities thereof, ver. 17. thus render the words; They shall not rise again; or, Let them not stand up again; as continuing the charge given to the enemy) that they may, or men may possess the earth, or land, (whence they were before, by them expelled) and may fill the face of the world (which they made to be like a wilderness) with cities: reedifying those which they had formerly ruined. Of the use of the copulative before: Of the verb indefinite, that they may possess the earth, (or, as the word is, inherit it, as Psal. 37.11. Matth. 5.5.) and fill the world; (Gen. 1.28. & 9.1.) that is, that the earth may be possessed, and the world filled; see on ch. 2.19. The exposition seems neither forced, nor improbable. But I leave it to the consideration, and judgment of the learned. See on ch. 26.14.

V. 22. {For I will rise up against them (saith the Lord of hosts)} Heb. And; as chap. 53.2. The reason why that which is threatened must be executed, and shall be effected: because God, who has all creatures at command, (see chap. 1.9.) will have it done; will have; not him alone, to be cut off; but his whole issue also with him. Yea, he it is that comes against them, and will, by these his selected, and appointed ones, do it. See ch. 13.3.

{rise up} Answering to what he had before said, in the charge given to the enemy, v. 21. I will rise up against his children to slay them; that they may not rise up to repossess their land, or, repair the ruins of their state; or, reedify their cities; as ch. 9.9, 10. Mal. 1.4.

{and I will cut off from Babylon} That is, from the king thereof, v. 21.

{the name, and remnant} That is, as some, all memory, and remainder, or monument of them; as Exod. 17.14. 1 Sam. 15.5. Psal. 9.5, 6. & 83.4. But by name, we may understand male issue, 1 King. 14.10. & 21.21. so called in Hebrew, because the memory of the stock is preserved in such. As on the other side the females, as most think, (but of that, see ch. 3.12.) because it is lost, and perishes in them, Numb. 27.4. Deut. 25.6. 2 Sam. 14.7. & 18.18. By remnant, other issue, or issue in general. Because females, in such cases, are sometimes neglected, and spared, as weak, and unable to make head. See Jer. 39.6. & 41.10. Or as others, kindred: for so is the word used, Levit. 18.6, 12, 13. See 1 King. 16.11.

{and son and nephew} Or, even, (as Ezr. 1.8. & 8.26.) or both (as Jer. 6.24.) son, (as Gen. 21.23.) and nephew: or, son's son; for so the Chaldee, and Jewish writers, not as we use the word; the whole race of him, Job 18.19.

{saith the Lord} For more certainty repeated.

V. 23. {I will also make it} To wit, the city of Babylon, or the seat of it, the place where it is now situate. See chap. 13.19, 20. There is in the Hebrew an elegant consonancy, between the first word of the verse, next beforegoing, and this, which our English cannot express.

{a possession} Or, as some, an hereditary possession, Num. 27.11. Jer. 49.1, 2. Or, as here rather, a possession acquired by, or upon the expulsion, of the former inhabitants, and possessors. For the word signifies also to expel, or dispossess; and by dispossession to possess. Numb. 21.32, 35. 2 Chro. 20.7. Psalm 44.2. It may well imply either here; both a possessing of it, by these wild creatures, in the room of the inhabitants, either slain in it, or driven out of it, and their so possessing it, not for some term of time; but as an inheritance, or perpetuity to them, and theirs, forever. See ch. 34.11.

{for the bittern} Or, butor. A kind of waterfowl, that thrusting her bill into the mire, or some broken cane, is wont to make therewith a most hideous noise. And this seems not unlikely, as well for what here next follows, as also for that it is elsewhere joined with another taken commonly for the cormorant, chap. 34.11. Zeph. 2.14. Yet some later interpreters suppose it, rather, to be an osprey, a kind of eagle that preys upon fish or a bald buzzard, which as they affirm) haunt lakes, and pools, and prey upon ducks. And some an owl, that uses to abide, and breed in old decayed, and deserted buildings; peradventure because of some fowl of that kind, mention is made, together with this, chap. 34.11. And such are said to dwell in Babylon's ruins, chap. 13.21. Jer. 50.39. But this is not so likely; though one of the Rabbins, contrary to his own exposition here, does, in that other place of this prophet, so expound it. But the most of the Jewish doctors make it not a bird, but a beast. And they take it generally to be a porcupine, or a hedgehog: with whom also the Chaldee, Greek, and Latin concur; save that one of them calls it, a tortoise. For the former they ground their opinion upon this, because, in Arabic, the word so signifies, including as well the porcupine, as the hedgehog. But these are neither of them such, as keep in or about watery places; the one roosting in hedges; in hilly places the other. The tortoise rather may be meant, because one kind of them keeps most, or much, at least in the water. Or, as some other, the beaver, that builds (I may well term it a building) on the edge, or brink of lakes and rivers, and feeds on the fish in them. Of whom they understand it, the rather, because the word it comes of, signifies to cut down, or cut asunder, chap. 38.12. Ezek. 7.25. That which the beaver (therein going beyond our otter) is wont to do with the trunks, or bodies, even of vast trees, and to shear men's bones asunder. See Pliny in his natural history, lib. 8. cap. 30.

{and pools of water} That which confirms the creature before mentioned, to be such, as haunts places so conditioned. The reason why it should not be for sheep to lodge in, chap. 13.20. The site of Babylon, of itself moorish, by reason of that great river, Deut. 1.7. & 11.24. to wit, Euphrates on whose banks it stood: (see on Jer. 50.38. & 51.32.) became after the surprisal by Cyrus, and in the times succeeding, much more such; the dams, and sluices being neglected, that should keep the river within its due compass; and the dikes choked that should receive the waters of it, in its accustomed inundations.

{and I will sweep it with the besom of destruction} The word here used is an Arabic word: which one of the Jewish doctors acknowledges that he did not understand, until he heard an Arabian chambermaid ask of her mistress a broom. But the phrase you may find, 1 King. 14.10. It alludes to the sweeping of a house, wherein all the soil, being swept together, is then cast out of doors. See somewhat the like, Ezek. 26.4.

{saith the Lord of hosts} As ver. 22.

V. 24. {The Lord of hosts hath sworn, saying} He has taken a solemn oath upon it, which shows the doom to be irrevocable, Psal. 110.4. & 132.11. He has sworn it; and thereby manifested his will to have it done, his purpose to do it: and he is the Lord of hosts: and therefore wants no power to effect, whatsoever he will have done. See ch. 1.9. v. 27.

{Surely} Heb. If not. A defective form of speech usual in oaths. Of which see ch. 5.9. & 22.19.

{as I have thought, so shall it come to pass} Heb. as I have imagined, (Num. 33.56. See Chap. 10.7.) so it shall be, as Chap. 5.7.

{and as I have purposed, so shall it stand} Psal. 33.11. See chap. 7.5–7. ver. 26, 27. the same in other words repeated. That which I have determined concerning the irrecoverable destruction of Babylon, shall never be disannulled, or revoked.

V. 25. {That I will break the Assyrian in my land} Heb. To break, as ch. 23.9. or, In breaking: as Exod. 14.11. Deut. 9.18. Some understand this of Sennacherib the king of Assyria, whose forces God destroyed in his land, that is, the land of Judah, so called, because set apart by him, for his own peculiar, as an habitation for his peculiar people, and a seat for his solemn service, Psalm 114.2. and, 132.14. and 135.12. verse 1, 2.) as is recorded, Chapter 37, 38: added here, not only to confirm what had been before delivered, concerning the destruction of that insolent king, chap. 10.33, 34. but to give the stronger assurance thereby of what was here foretold, concerning the ruin of the Chaldean empire. The like whereunto, see Ezek. 31.3–18. Howbeit, it follows not hence what some would infer, that the fall of Lucifer, mentioned ver. 12. should respect, not the Babylonian; but the Assyrian king, and state. Yet some understand this of the Babylonian king, who seems to be termed the king of Assyria, Neh. 9.32. 2 Chr. 33.11. and of the Assyrians that served under him, as being taken up by him, their country lying between Chaldea, and Judah, in his expedition against Jerusalem; and to have been denounced after the fall of Sennacherib. Concerning which latter branch, as I will not contend, supposing the time of this prophecy to have been later than his fall; and to have been occasioned by that heavy doom passed upon the Jewish state, and the royal issue, that from the Babylonians should befall them, chap. 39.6, 9. otherwise, there was no ground, as yet, to tell this people of the overthrow of Babylon, from whom they had hitherto sustained no damage, nor, save in regard of that prediction, had cause to expect any. So for the turning it away, from Sennacherib, and his forces overthrown in that country, to the ruinating of the Chaldean estate. I cannot concur, since that the text must endure many forced interpretations, ere it will yield to any such diversion. I suppose therefore, that the fall of Sennacherib is here spoken of, as a thing past, and performed already: and here produced, as some other in the like manner, chap. 9.4, 5. & 10.24, 26. for a pregnant example of the certainty of God's predictions, and purposes, to take place, and not fail, which themselves had late proof of, in the strange, and unexpected destruction of the Assyrian forces among them: and for a parallel of the undoubted execution of the doom, forepassed upon Babylon, in its due time to be effected. And to this purpose I should thus read the words, As in breaking the Assyrian in my land. Of the use of this particle with the indefinite verb, examples were before given, to which more might be added. See chap. 3.8. & 10.2. Gen. 2.3. & 3.22. & 24.30. Deut. 13.18. & 17.2. & 20.19. 1 Sam. 12.17. Neh. 13.7. And for the defect of the note of similitude it is very usual in Scripture. See Prov. 25.20, 25, 28. & 26.9, 14, 17, 21, 23. & 28.15. It is then, as if the prophet had said; You need not doubt of the performance of this doom passed upon Babylon; for the Lord has taken a solemn oath upon it, that what he has spoken, and purposed, concerning it, shall be effected; as well as that, which was threatened formerly against the Assyrian, chap. 10.12, 16–19, 33, 34. which having been lately done in your own land, your own eyes have been witness of.

{and upon my mountains tread him under foot} Or, and trampling upon him; or, when (as ch. 8.21. & 43.10.) I trampled on him, upon my mountains.

{tread him under foot} Heb. and I will trample upon him. But the future, is oft put for the forepast: as Psal. 18.36, 37, 42, 43. Then God seemed to trample in contempt upon him, as he had trampled upon God's people, chap. 10.5, 6. when by the slaughter of his people, he enforced him, to fly, with shame. So Psal. 44.5. & 60.12. Dan. 7.7. & 8.7, 10. Rom. 16.20. an allusion to that, that has in disgrace, and despite, been sometime done, to persons subdued, and taken, either in war, or otherwise, Josh. 10.24. 2 King. 9.33. See Judg. 20.40. ch. 63.3, 6. Zach. 10.5.

{upon my mountains} Not mount Sion, as some, in way of excellency, so termed; as wisdoms, for, wisdom, Prov. 1.20. & 8.1. because near to it was the slaughter of Sennacherib's host; but the hills rather about Jerusalem, on which it is likely they lodged, while they lay in leaguer about it, Psal. 125.2. or, the mountains of Judah in general, being a mountainous country, Deut. 8.9. Psal. 133.3. Ezek. 6.2, 3. & 39.2, 4, 17. called his mountains here; and cap. 65.9. as the land before his. The mountains where he had placed his people, called his, here, as those by which they were to pass, in their return thither from Babylon, ch. 49.11.

{then shall his yoke depart from off them} Heb. And his yoke shall depart (as chap. 6.1. or, that his yoke might depart, (as Chap. 10.19. & 13.2. and so some interpreters of the best note, here render it) from off them, to wit, the people of God, the Jews, that had before, with tributes imposed, and hostile invasions, been grievously afflicted by him; See ch. 10.5, 6. & 36.1.

{and his burden depart from off their shoulders} See ch. 9.4. & 10.27. The end, for which God destroyed the Assyrian, to give ease, and rest to his people, Chap. 10.24, 25. and 33.20. and 38.6.

V. 26. {This is the purpose, that is purposed} The conclusion of this whole burdenous prophecy denounced against Babel. Heb. the counsel that is consulted: counsel, for, purpose, or, determination; the end, and issue of it, as Chapter 7.5. and 19.12. Jer. 49.20, 30.

{upon the whole earth} This great empire, that seems to command the whole world, cap. 13.11. or, against (as Jer. 49.20.) the whole land, to wit, of Chaldea; whereof Babylon the head city as ch. 13.5, 19.

{and this is the hand that is stretched out} See chap. 5.25. & 9.12, 21.

{upon all the nations} Or, against all these nations, to wit, the Chaldeans, and others subject to it, and serving under it. See ch. 13.14, 15. Jer. 50.21.

V. 27. {For the Lord of hosts hath purposed, and who shall disannul it} Or, determined, or, resolved (as ver. 26.) it, and who can disannul it? the future in a potential notion: as Job 14.4. & 37.23. & 41.13, 29. Matth. 12.25. with Mar. 3.24. The particle it, having reference to God's particular purpose, and resolution concerning Babylon, and those that adhere to her, ver. 26. is wanting in the text: as chap. 9.9. Rev. 11.1. See ver. 24. So Psal. 33.10, 11. Prov. 24.21. & 21.30. Chap. 43.31.

{and his hand is stretched out} and his hand it is, that is stretched out. The hand, that I told you was stretched out against Babylon's adherents, ver. 26. is not some sorry mortal man's hand, that may be restrained, enfeebled, cut short, turned back, or shrunk up. Gen. 31.29. 1 King. 13.4. chap. 13.7. Jer. 50.15, 43. but the hand of God Almighty.

{and who shall turn it back?} Or, can turn it back? as before. See 2 Chron. 20.6. Job 9.12. & 23.13. Dan. 4.35.

V. 28. {In the year that king Ahaz died} Here begins another sermon, or prophecy, distinct, as well in time, as in matter, from the former; that being against the Babylonians, this, against the Philistines. In regard whereof also, some have made a several, and entire chapter of it. For the prophet having begun with the Babylonians, the greatest oppressors of God's people, Jer. 50.17. but more remote, Jer. 6.22. & 8.19. he proceeds now to their evil neighbors, that were nearer at hand, and of them sets the Philistines in the front. The time of the delivery hereof, is expressly noted, as of that. chap. 6. the one bearing date, the year of Uzziah's, the other, the year of Ahaz his death. Of which, 2 King. 16.20. This is expressed for a special reason; of which, ver. 29. But hence some take occasion here to begin a new book, supposing that the prophecies here recorded, from Chapter the seventh, unto this latter part of the fourteenth, were all of them, and that against Babylon, among the rest, delivered and published in Ahaz his reign: with whom therein, I cannot accord. See ch. 1.1. & 14.25.

{was this burden} This heavy prophecy (see chap. 13.1.) against Palestine, or the Philistines. Of whom see the like. Jer. 47. Ezek. 26.13, 17.

V. 29. {Rejoice not thou whole Palestina} Heb. Pelesheth, or Palesheth, Psal. 60.8. ver. 31. as Serug, Gen. 11.21. Luk. 3.35. and Sabaoth, Rom. 9.29. Jam. 5.4. It is the name of a country, deemed part of Syria, and bordering westward, on the land of Judah. Chap. 2.6. & 9.12. Whence the whole country thereabout, taking in the holy land, as they style it, is called Palestine at this day: but in Scripture does design only that particular coast, inhabited by the Philistines people of the posterity of Cham, and Cush, by the Egyptian race, Gen. 10.14. and were constant enemies; and vexers of the Jewish people their neighbors. See ch. 9.22.

{because the rod of him that smote thee is broken} By the rod that smote the Philistines, is generally deemed to be meant Uzziah, who prevailed much in his wars with the Philistines, dismantled many of their strong towns, and built others within their borders, to keep theirs under, and raise contribution from them, 2 Chr. 26.6, 7. Yet not him alone; but other kings of Judah before him, that had had the better of them, as David. 2 Sam. 5.20, 21. & 8.1, 12. Ps. 108.9. and the state of Judah, that in the times of those kings, kept them under. Whose, yet, might, and means were so sorely impeached, and and impaired under Ahaz, God, for his sins, suffering other people to break in upon him, and to prevail against him, that their power seemed to be utterly, and irrevocably broken: (as Chap. 9.4.) Now this was to the Philistines, the whole body of them, (as upon the surprisal of Samson, Judg. 16.23–25.) matter of much joy, to see that state so enfeebled, and at so low an ebb. But the prophet bids them, not be overjoyed; for their joy should not last long. It is not unlike David's ironical speech to that country, or, the people thereof, Palestine triumph thou because of me, Psal. 60.8. Of which see the note on the place: or, that of Hoshea to Israel, Hos. 9.1. Rejoice not, O Israel, in regard of the late successes God has vouchsafed to give you by Jeroboam against the Syrians, 2 King. 14.27, 28. for your joy will not last long, it will be shortened for your sins.

{for out of the serpent's root shall come forth a cockatrice} That is, as most, both Jews and Christians, understand it, one of Uzziah's issue, who did shrewdly bite you, 2 Chr. 26.6, 7. shall arise in his stead; to wit, Ezekiah, whose great-grandfather Uzziah was, 1 Chr. 3.12, 13. that shall bite, and vex you far more grievously, than ever he did: and indeed so he did: for he overran their whole country, so as neither fort, or fenced city could escape him, 2 King. 18.8. Yet one I find, that expounds this whole passage of the kings of Assyria, understanding by the rod broken, Sennacherib, Chap. 10.5. & 14.25. by the serpent, Tiglath-Pileser, whose successors should be more grievous to the Philistines, than he had been; by the cockatrice, Sennacherib; by the fiery flying serpent, Nebuchadnezzar; who came from the north, ver. 31. but this is nothing probable; nor suits well with the times of those kings. For neither could the Philistines rejoice at the death of Ahaz, in regard of Sennacherib's fall; which was not before the fourteenth year of Ezekiah his successor, 2 King. 18.13. nor did Sennacherib ever rise, and recover strength again after that overthrow, Chap. 37.37, 38. But this to salve, another I light on, that makes the broken rod, and the serpent Sargon, of whom, ch. 20.1. the cockatrice, Salmaneser, the fiery flying serpent, Sennacherib. But neither is there story to confirm this; nor is it said upon the death of Sargon, of which, no mention is found; but upon the death of Ahaz, and, consequently, the entrance of Ezekiah, at whose coming to the kingdom, it is not unlikely, that God would have this prophecy delivered, to make him the more gracious in the eyes of his people, as one that should recover that power, and regain that honor (by repressing the malignant attempts of their adversaries, and his good, yea great success against them) which his father had embezzled, and lost by his folly. See Chapter 32.1.

{Serpent's} The word is generally for any sort of serpents: so called, of their subtlety, Gen. 3.1. so the verb it comes of, is used, Gen. 44.15.

{root} For progenitor: as Chap. 11.1. Judg. 5.14. and it is joined with the two sorts here mentioned, as a common term comprehending both, Num. 21.6. Jer. 8.17. but neither was Sennacherib, Nebuchadnezzar's progenitor, nor Nebuchadnezzar of Sennacherib's issue.

{a cockatrice} Or, basilisk: though some, a viper, that eats out her mother's bowels, say they: but that is a mere fable. Some, an asp, that, coming to be seventy years old, turns cockatrice; and becomes then so deaf, that she can no more be charmed, Psal. 58.4, 5. but that is a Jewish tale. It is supposed to have its name according to some, by a transposition of letters, from a word, that signifies to wound, for it stings grievously, Prov. 23.32. where it is rendered, an adder: yet it seems to be a kind of those, that have their venom, not in their tails, as the scorpion, Rev. 9.10. but in their teeth; wherewith they are said to bite, Jer. 8.17. they are such as burrow in the ground, chap. 11.8. and bring forth, not young, as does the viper, thereof indeed having its name; but eggs, chap. 59.5. The root whence it comes, seems to signify putting out, or, bringing forth, for thereof come two words; one, that signifies excrements, Ezek. 4.15. another, that denotes issue, chap. 22.24. where it is joined also with a word, issuing from the verb here used, and of the fecundity of it, a thing common to it, with such creeping things, as lay eggs, it may well have its name. See Exod. 1.7.

{and his fruit shall be} fruit, for issue, either of man, or beast: though properly, and primarily of trees, or plants, Num. 13.26, 23, 27. Chap. 4.2. So Deut. 28.4, 18. Psal. 21.20. & 132.11. his fruit, not the cockatrice's, as some, supposing it meant of a second descent; but of the serpent before mentioned, that should breed a cockatrice, yea, worse than so, a fiery flying serpent: and I should rather render it, yea his fruit shall be: as Neh. 6.10. Psalm 18.10. Chapter 3.9.

{a fiery flying serpent} The word, Saraph, here used, signifies such a kind of serpent, as with extreme heat, pains and kills. For it comes of a word, that signifies to burn. Whereof the Seraphim also, Chap. 6.2. have their name; being the very same with this, used, Num. 21.6. where it is said of them, they bit the people, some of them, even to death: and it is of the Greeks, for the same cause, called prester. The word serpent, is not here in the text; though it be joined with it, Deut. 8.14. And it is said to fly, as here, so chap. 30.6. either because it is winged, as those Seraphs were, chap. 6.2. and as some dragons, or serpents, are reported to be, of which kind I have sometime seen one, that had a kind of wing like your flying fish; or, because of their swift motion, whereby suddenly jerking up, they shoot themselves forward, or dart themselves out of trees, on men, or beasts, as they pass by. For of a swift motion is the Hebrew word also used, Psal. 18.10. & 91.5. Chap. 11.14. In regard whereof, some conjecture the serpent, here mentioned, to be that which the Greeks call Acontias; and the Latin Jaculus, from a javelin, or a dart. Howbeit, I cannot concur, with those that render it, a feathered fiery serpent, for such feathered ones, I suppose to be figments only. Now to such serpents, as are here mentioned, is Ezekiah compared, not for any fierce, fell, or mischievous disposition; but for the hurt, and damage that he should do to the Philistines; and to this latter also, for his swiftness, and celerity, in overrunning, and subduing their country. See Dan. 7.4. & 8.5.

V. 30. {And the firstborn of the poor shall feed, and the needy shall lie down in safety} This some suppose added, because by the terms formerly given him, Ezekiah might be deemed to be some cruel tyrant, to show, that though he should be such as is thereby intimated, yet he should be careful of the good, and safety of his own people, whose prosperity and plenty, security, and indemnity he should thereby procure. The scope seems to be, to declare what a vast difference there should shortly be, between the state of the Philistines, who now so much flourished; and the state of the Jewish people, at present, so much impoverished; for whose consolation this prophecy was principally intended. Thus God strengtheneth the spoil against the strong, Amos 5.9. For what some would have here intimated of their enlargement, quiet condition, and full feeding, after the Assyrian siege dissolved, Ch. 33.16, 17, 20. & 37.30. seems to be without the verge of this.

{the firstborn of the poor} Those that are brought to extreme poverty, as the Jews at that time were. See 2 Chro. 28. The ground of the phrase is, because the firstborn was of chief note and place in the family; and had a special portion above the rest, Deut. 21.17. 1 Chro. 5.1, 2. with Gen. 48.16, 22. Hence those phrases, Exod. 4.22. Ps. 89.27. Rom. 8.29. Col. 1.15, 18. Re. 1.5. That especially, that comes nearest to this here, Job 18.13. The firstborn of death: for the cruelest, and most grievous death.

{shall feed} Either shall eat upon thee: shall depasture thee: who before fed upon them, chap. 27.10. Zeph. 2.5, 7. and then there is a defect of the pronoun, as before, ver. 9. Or, shall then feed to the full, when you shall be starved, Chap. 5.17. & 65.13. Or, shall feed quietly, in safety, (supplied out of the next branch, as Mal. 1.10.) being rid of such bad neighbors; or freed, at least, from the fear of them who did formerly disturb them, Zeph. 3.13.

{needy} Poor, and needy; as ch. 26.6. See ch. 10.2.

{lie down} It is a metaphor, as the former, of feeding, taken from beasts or cattle, chap. 17.2. Zeph. 2.14. that use to lie down, when they have fed, ch. 27.10.

{in safety} Without fear, of disturbance, or distraction. As cattle, where no ravenous creature is near at hand, to worry, or scare them, Ezek. 34.25. & 39.26.

{and I will kill thy root with famine} Or, but; as ch. 11.4, 14. because the contrary condition of the Philistines here follows. Heb. I will make thy root to die. A metaphor from a stock, or tree, whose, not branches, or body only; but the very root also is dried up, for want of moisture to feed, and maintain it. An intimation of an utter destruction, Ps. 52.5. c. 5.24. Hos. 9.16. Mal. 4.1. See Hos. 2.3. Nor need we make any curious inquiry, what the root should mean here; as some that would have to be meant here, by root, the nobility, and by remnant, in the next clause, the commonalty, as if they sprung from the nobility, as from a root; whereas the nobility rather rises from them. For no more is meant there, than is elsewhere said of Ekron, a prime town of the Philistines, 1 Sam. 6.17. alluding to the name of it: Ekron shall be rooted up, or, rooted out, Zeph. 2.4.

{and he shall slay thy remnant} The same thing is said, save that the person is changed. For what was root there, is remnant here. He shall slay, that is, Ezekiah, before metaphorically described, ver. 29. as the most interpreters expound it. Or, God rather, as ch. 13.6. that God speaks this, what instruments soever he should use for the effecting of it. For it was not done by any one man, or at any one time: or the verb being taken indefinitely, thy remnant shall be slain; as ver. 32. See chap. 2.19. you shall be utterly destroyed. See Zeph. 2.5, 6. a remnant of God's people, is still said to be reserved, and saved, chap. 1.9. & 10.21, 22. but the very remnant here is threatened to be destroyed; that which was not fulfilled in Ezekiah's day. For how could Jeremy, Ezekiel, and Zephany, then, so long after again, denounce it. See vers. 31.

V. 31. {Howl, O gate, cry, O city} The prophet, upon this direful prediction of utter destruction, turns his speech again, as before he began it, ver. 29. to Palestine, calling to her cities, to howl, and cry out, as people are wont to do in sudden dangers, and distresses. See the like, chap. 13.6. & 23.1. Jer. 48.20. & 49.3. Joel 1.11, 13. Zach. 11.2. The same thing twice spoken, in divers terms; gate, and city, all one, as chap. 3.26. Ezek. 21.15. gate and city, collectively, for gates, and cities; to wit, of Palestine, whereof, in times past, were seven principal ones, 1 Sam. 6.17. and gate or city, not as some, the rulers, that sit in the gate; 1 Sam. 19.8. Jer. 38.7. but the people, or inhabitants of the cities in general; as chap. 1.21, 27. See Jer. 47.2.

{thou whole Palestina art dissolved} Heb. melted, as wax, and metals with fire: or, mellowed, and dissolved, as earth, and mold with water. For so the word properly signifies, Psalm 46.6. & 65.10. ch. 34.9. Amos 9.5, 13. Nah. 1.5. & 2.6. applied to a multitude, when they drop away one from another, as things do when they melt, either with heat, or with moisture, 1 Sam. 14.16. of particular persons, either when their flesh wastes, chap. 64.7. Job 30.22; or their hearts faint; Exod. 15.15. Josh. 2.9, 24. Psalm 75.3. & 107.26. Jer. 49.23. Ezek. 21.15. It may well be here understood in this latitude, said of Palestine, that it should be, either wholly wasted; or wholly dismayed; or, that the state itself should be dissolved, and it is said, thou whole Palestina, in reference to what was before said, thou whole Palestina ver. 29. you shall be wasted, dismayed, and dissolved, as you rejoiced all before: your dread, and desolation shall be now, as general, as your joy, and triumph was before.

{for there shall come from the north a smoke} from the north, that is, say some, from Assyria. Of which, Jer. 51.20. to wit, Sennacherib with his forces: but that was after Ezekiah smote the Philistines, 2 King. 18.8, 13. Nor do we read of any great mischief that he did to the Philistines: and it is not unlikely, that he would rather rescue from the Jews, that were planted, or placed among them, to keep them under, whose peace, and quiet abode in their own land, he came purposely to disturb, and so did; chap. 36.1. contrary to that which is here implied, ver. 30. from Chaldea, say others, to wit, Nebuchadnezzar, with his vast army; which seems to be confirmed, from Jer. 47.2. where the evil threatened the Philistines from the north, is generally acknowledged to be meant of Nebuchadnezzar who is oft times said to come from the north, Jer. 1.13, 14. & 4.6. & 6.22. but the circumstances here mentioned, will not admit it; that especially, ver. 32. concerning the safety of those, that repaired to Sion for succor. Sion itself being then surprised, and the Jewish state involved in the same calamity with the Philistines. I understand it therefore, with most of the Jewish, and Protestant, yea, some Popish also, writers; of Judea, that stood northeast from Palestine; and Jerusalem, that was likewise situate in regard of Gaza, and the coasts about it, surprised by Ezekiah, 2 King. 18.8. for which having so clear Scripture, and so suitable both to the time of the delivery of this prophecy, and to the subject matter of it, I see no sufficient reason why any should strive to divert it, and to turn it any other way.

{a smoke} Some by smoke, here understand a cloud of dust, raised by the footing of horses, and men, chariots, and carriages, giving warning of some great army approaching. Others, the noise of the neighing, and prancing of horses, clashing of armor, rushing of chariots, and rumbling of wheels, Jer. 8.16. & 47.3. forerunners of war, as smoke of fire. Others, of the report of the enemies' approach, that should utterly fright and dismay them, Jer. 4.15. & 6.24. Others fetch in here the boiling pot, with the mouth northward, Jer. 1.13. and by smoke, understand here the steam of it, or the like. I conceive smoke to be here taken, not as it is a sign, & forerunner, or forewarner of fire, Judg. 20.40. but as it dims, or darkens the air, or offends and chokes, Prov. 10.26. Ezekiah's forces, wherewith he should invade the Philistines, are compared to a great, thick, and stifling smoke, that should overspread all their country, and either vex, and annoy them, in their dwelling, or expel, and drive them out of the places of their abode: or, that should set all in a combustion with them, make their whole land, as Mount Sinai, sometime, Exod. 19.8. Josh. 8.20, 21. chap. 34.10. and this the rather; for the smoke is said to come with them.

{and none shall be alone in his appointed times} Or, meeting places, or assemblies. See ver. 13. Most interpreters, both Jewish, and Christian, understand this, as spoken of those Jewish forces, that Ezekiah should raise for his expedition, against Palestine, that they should none come alone; but resort by flocks, to him, at his set times, for entertainment of them, or set places, where they were appointed to meet; so willing, and glad they should be, to be employed against a people, that had so much, and so often molested them. See the like, Psal. 110.3. chap. 13.2–4. Howbeit, one of the Rabbins expounds it of the Philistines, that they should not dare, or endure to stay in their meeting places, their palaces, or strongholds, any one of them, when these forces break in upon them; as when a smoke comes, says he, no man, though alone, can endure to stay in his house. Chap. 6.4. Of the latter word, see Psal. 74.8. Of the former, Psal. 102.7. And this seems more suitable to the tenor of the context, if the words will bear it. The smoke, that shall be driven in upon you, from the fire of God's wrath incensed against you, shall in all places so pursue you, and annoy you, that you shall nowhere be in rest. See Deut. 29.20. Psalm 18.8.

V. 32. {What shall one then answer the messengers of the nation} Heb. And, what shall he answer: And, for, then; as Chap. 8.3, 14. shall he answer, that is, Ezekiah, say some, as ver. 30. but rather, shall be answered, as ch. 13.9. & 15.5. As also, by the messengers of the nation, some understand the Babylonian ambassadors, sent to Ezekiah, chap. 39.1. but the time accords not with the circumstances of things here foretold. See on ver. 29, 31. Some, the Philistines' ambassadors sent, upon unequal terms, to procure a peace: but of this, there is no ground. Others, any messengers sent from any people, to congratulate with the Jews, upon these their successes, as the manner of princes is, upon such occasions to do, 2 Sam. 8.10. and take the word therefore collectively, nation, for, nations, Deut. 28.49. and others yet more generally, any strangers, that repair to Jerusalem, by occasion of commerce, and business, which though a word thence derived signifies Levit. 11.32. & 16.29. yet I find not the word itself, ever so used. I suppose to be meant any messengers in general, that upon any occasion shall come sent unto them, from foreign parts.

{that the Lord hath founded Sion} He has built it, and will so establish it, and protect it, and those that repair to it: and that there is little hope therefore for any to prevail against them, or it, Psal. 87.1. & 102.13–16. chap. 37.32, 33.

{and the poor of his people shall trust in it} Or, shall betake themselves unto it; as to a place of retreat for surety, and safeguard. So is the word used Judg. 9.15. Psal. 36.7. & 57.1. & 61.4. & 91.4. or, that they may repair thereunto; (see chap. 13.2.) as to a place by God set apart, and appointed for such purpose. So the noun hence deduced Job 24.8. Psalm 104.18. Chap. 4.6. & 25.4. & 28.15. & 30.3.

{the poor of his people} Of whom before, ver. 30. and for whose comfort this was principally intended, see Psal. 9.9. Joel 2.32. Zeph. 3.12, 13. This answer may be given to the ambassadors of foreign princes, by them to be returned unto those that sent them.

CHAPTER 15

V. 1. {The burden of Moab} Of burden, see chap. 13.1. Moab was the son of Lot, begot on his elder daughter in drink, Gen. 19.33, 37. From him, his posterity, and the country they inhabited, (bordering upon the land of promise, out of which, the Emim were by them expelled, Deut. 2.20, 21.) had their name. These were ever bad neighbors to the Jewish people, and ill affected towards them, Numb. 22.5, 6. Deut. 23.3, 4. Judg. 3.12–14. 2 Kings 13.20. & 24.18. Psalm 83.6, 8. against these therefore, as the constant adversaries of God's people, is this burdensome prophecy of sad menaces denounced, in this chapter, and the next. The like whereunto, see Amos 2.1–3. & Jer. 48. in which latter place also, are many passages found, borrowed from this prophet; as in their due places shall be shown.

{Because in the night Ar of Moab is laid waste} The prophet begins this prophecy concerning Moab, with a relation of the devastation, and destruction of some chief cities, and principal parts of that country; which afterwards he does more largely, and particularly prosecute; together with the Moabites' distraction and vain devotions, thereupon flocking unto their idols, who could do them no good.

{Because} So the word most usually signifies; and so the most here take it. Yet some render it here, certainly: and so it is sometime used; as chapter 5.9. & 7.9, 16.

{in the night} That is, suddenly, unexpectedly, as the day of the Lord is said to come as a thief in the night, 1 Thess. 5.1, 2. So Matth. 25.6. Mar. 13.31–35. Luk. 21.34, 35. Eccl. 9.12. or, in a night, for there is no article in the text: that is, within the compass of a night: as of Jonas his Kikayon, it is said, that it came up in a night, and was destroyed in a night, Jon. 4.10. though that, by a proverbial speech, be spoken of the celerity, both of the growth, and the decay of that plant. So of a famous city in France, burnt down in a night, a heathen author says, that there was but a night between a notable city, and none at all. See Jer. 4.20.

{Ar of Moab} Ar, the chief, or mother city of Moab, Num. 21.28. which seems also to have given the name to the whole region, round about it, and to the greatest part of the Moabites' ancient possession, Deut. 2.9. Some suppose it to be the same with Aroer, mentioned, Num. 32.34. Deut. 2.36. & 3.12. Jer. 48.19. but of that there is no certainty, yea, or likelihood.

{is laid waste} Or, spoiled; or, sacked, or, plundered: as Psal. 119.61. he speaks in the present tense, as of a thing already done; or in doing; and so all along afterward. The usual guise of prophetical language; implying the certainty of the things foretold, as sure to be done, as if effected already. See Chapter 3.1. 1 Kings 14.14.

{and brought to silence} So the old Latin, and so the word may seem to be taken, Jer. 8.14. but that rather from another root. It were better rendered, is cut off, for so it is used, Jer. 47.5. Hos. 10.9, 15. Obad. 15. Zeph. 1.11. And if we retain this reading, the copulative, which is wanting in the Hebrew, need not be expressed; but the word without it, rendered, it is cut off. See chapter 14.11, 13, 19, 20. and this seems to go beyond the former; not sacked, or plundered only, but cut off, destroyed, ruined, either burnt down, or beaten down.

{because in the night Kir of Moab is—laid waste, and brought to silence} Kir, a city of special note in the land of Moab; called also Kir-heres, and Kir-hareseth, chap. 16.7, 11. And of Moab here, to distinguish it from another of that name in Media, mentioned, chap. 22.6. 2 King. 16.9. Howbeit the whole verse, is, some other ways, rendered by interpreters: for the old Latin has it, concluding the whole sentence within this verse, thus; Because Ar is wasted by night, Moab is silenced; because the wall (he took the city's name for a common term) is wasted, Moab is silenced. That is, either is destroyed, and brought to the grave, the place of silence, as Psalm 30.17, 18. or, he is become mute: all his rejoicing, and shouting is gone, ch. 16.9, 10. Or, all his bragging, and vaunting is ceased, chap. 16.8. Jer. 48.2. Or, he sits still, and dares not stir to make any resistance, as Psal. 4.4. Jer. 8.14. Others, of late, have thus rendered it, Because Moab is wasted, Ar is cut off; because Moab is wasted, Kir of Moab is cut off: and so carrying the sentence on to the next verse. The reason why they read it thus, taking in the word Moab, from the foregoing inscription, is, because the verb of wasting is masculine, whereas the names of cities are feminine. But that need not enforce any such supply, since that the genders are not in the Hebrew so commonly observed. So chap. 13.11. where the nouns are both feminine, the verb joined to the one, and the participle to the other both masculine. And the like, ch. 16.3. observed there by the Hebrew critics, and oft elsewhere. See Jer. 2.23, 24. Beside that the unevenness of the composure may be helped by supposing the inhabitant to be intended: as indeed it is, Ar is wasted, for the inhabitants of Ar: and of Kir likewise. And inhabitant, for inhabitants, as chap. 5.3. See chap. 18.2. So chap. 47.11. evil, or adversity shall come upon thee; for the day of evil, or the time of adversity: as is more fully expressed, Psalm 27.5. & Jer. 30.19. Praise, or, thanksgiving shall come forth. That is, the voice of praise, or thanksgiving: as Psal. 26.7. Jon. 2.9. in all which places, the form of the verb, for the gender of it, agrees not with the noun expressed, but with that understood. But a late writer, of great note, to cut off these difficulties makes the former verb of waste, an infinitive, thus rendering the words; Surely in the night that Ar of Moab was sacked, was he cut off: surely in the night that Kir of Moab was sacked, was he, (that is, Moab) cut off. Moab was destroyed in that night, wherein those his two principal cities were surprised and sacked. And this reading seems very probable. The word night, in a regent form, here confirming it. The like syntax, see chap. 30.29. unless a defect of the relative be in either place; as chap. 29.1. Now this destruction, wherewith Moab is here threatened, was inflicted, as some think, by Salmaneser, when he invaded Samaria, 2 King. 17.5. as others, by Sennacherib, when he came against Judea, 2 King. 18.13. Or, as others again, by Nebuchadnezzar, after the surprisal of Jerusalem, 2 King. 25.1, 4. See ch. 16.14.

V. 2. {He is gone up} Or, is gone unto. See Chap. 7.1. and 8.7. He, that is, Moab, his king and his people, supplied from the latter part of the verse; as chap. 14.30. they run to, and fro, from idol, to idol, from temple, to temple, to seek relief, and succor; but in vain, chap. 16.12.

{to Bajith} A city so styled, as an idol's house, or temple, in way of eminency, above all other in that country: or as if the whole city were all but one idol's house, or temple; it is called at large, Beth-baal-Meon; that is, The house of Baal's habitation, Josh. 13.17. more briefly, Beth-Meon, Num. 32.38. 1 Chr. 5.8. and yet cut shorter, Beon, Num. 32.3. here, by the first word in the name at large, Bajith: which yet some here take not for the name, of a city; but for an house, or a temple; and render the words, to the house, or temple; to wit, of Chemosh his chief god. See ch. 16.12. Jer. 48.7, 13. But of this, more anon. See ver. 6.

{and to Dibon} Another city of Moab, which was sometime together with Ar, and much of his country surprised, and taken from him, by the Amorites, Num. 21.26, 30. By means whereof it came into the Israelites' hands, having subdued the Amorite, Num. 32.3. And was possessed first by the Gadites, Num. 32.34. & 33.45. though it fell afterward to the Reubenites, Josh. 15.17. but was (it seems) again afterward by the Moabites recovered, and by them repossessed, Jer. 48.18, 22. See ver. 9. These two places are deemed to have been unto the Moabites, as Dan and Bethel were unto the idolatrous Israelites, 1 King. 12.28, 29. the principal places of their idolatrous services. See Jer. 48.13.

{the high places} Some take these words, as joined by way of apposition, to the names of the two forementioned places; as if it were said, He is gone to Bajith, and to Dibon, the high places: that is, to those high places that are there. Others take it, for the proper name of a city, situate near to the foot of Pisgah, called sometime Bamoth, Numb. 21.19, 20. sometime Bamoth-Baal, or the high places of Baal, Josh. 13.17. and they render the words, and to Bamoth: supplying the copulative, which they suppose is wanting, as ver. 1. But one of the Jewish writers, whom some of ours also follow, goes a third way; rendering the words to this effect, He (to wit, Moab, that is, the king especially, or the people of Moab) is gone up to the temple, (to wit, of Chemosh, called his sanctuary, chap. 16.12.) and Dibon, (that is, the inhabitant, taken collectively, or the inhabitants of Dibon) to the high parts. And this I the rather incline to, because the article is prefixed before, both Bajith, and Bamoth; which in proper names is not so usual; and it suits best with what we find afterward, ch. 16.12. See Num. 21.28.

{to weep} Heb. for weeping; the noun for the verb: not to sacrifice, as usually, but to weep, that is, to lament, and by prayer and supplication to seek to these idols for help, and succor, in their present distresses, to pray, ch. 16.12.

{Moab shall howl over Nebo, and over Medeba} Or, for Nebo and for Medeba: as chap. 24.11. Lament. 2.7, 18. two cities also of Moab. Nebo, possessed sometime by the Reubenites, Numb. 32.3, 38. so called, as may seem, from the mount near to it, on which Moses deceased, Deut. 32.49, 50. & 34.1; both, as some, from the prophecies, or oracles, that their idols there gave. See chap. 46.1. Medeba, a city on the confines of those parts of Moab, which the Amorites sometime took from him, Numb. 21.30. and became afterward a boundary of the Reubenites' portion, Josh. 13.16. for these, Moab, that is, the Moabite, shall howl; (the ground of their forementioned weeping;) because by the enemy surprised, and sacked. See chap. 14.31.

{on all their heads shall be baldness} Or, all their heads shall be bald. Heb. on every his head; or, on his whole head, shall be baldness; as having reference to Moab before spoken; but taken collectively. The lamentation shall be general; because the affliction so also, see ch. 1.5.

{on all heads baldness, and every beard cut off} Heb. lopped: used properly of trees, or the branches of them, Chap. 10.33. & 14.12. Dan. 4.14. This was to come to pass, either by tearing of their hair, through extremity of grief, and impatiency of spirit, Ezra 9.3. See ch. 3.24. or, by cutting, and shaving of head, and beard. An usual practice, anciently in times of mourning, and lamentation, Levit. 19.27, 28. & 21.5. Deut. 14.1. Job 1.20. Jer. 7.29. Ezek. 7.18. Amos 8.10. Mic. 1.16. And the reason of this practice, on such occasion, the Rabbins render, because the hair of head, and beard, is accounted as an ornament to a man's person; and the mangling of it a disgrace; 2 Sam. 10.4. and ornaments in mournings are laid aside; as unseasonable; Exod. 33.4–6. See the same, Jer. 48.37.

V. 3. {In their streets they shall gird themselves with sackcloth} Heb. In his, as before, ver. 2. streets, or outways, otherwise: streets comes in afterward. See [unclear]. When they come abroad, they shall go clad with sackcloth girt to them: the wonted habit of mourners, 2 Sam. 3.31. 1 King. 20.31, 32. & 21.27. 2 King. 6.30. & 19.1, 2. Neh. 9.1. Esth. 4.1–4. Job 16.15. Psal. 30.11. and 35.13. Chap. 3.24. & 20.2. and 22.12. and 37.1, 2. & 55.5. Dan. 9.3. Joel 1.8, 13. Amos 8.10. Rev. 11.3. See Jer. 48.37.

{on the tops of their houses} On which being flat, roofed, as terraces, or, open galleries, Deut. 22.8. Josh. 2.6. they used to pray, Act. 10.9. as also to repair thither in danger, and distress, for more security, or to look about for relief. See chapter 22.1. Jer. 7.29.

{and in their streets} The usual places of common, and general lamentation, and mourning, Eccl. 12.5. Chap. 24.11. or, as well those, that run to and fro in the streets, as those that are got up to the tops of their houses.

{everyone shall howl} There shall be nothing but howling, and weeping, in city and country; both within doors and without, v. 4, 5, 8. See Jer. 48.38.

{weeping abundantly} Heb. descending with weeping: that is, say some, coming down with weeping, and heavy hearts, from their idol temples, whither they went up, v. 2. because they find little hope of help, or comfort there, or, rather, their eyes running down with tears, as Psal. 119.136. Jer. 9.1, 18. & 13.17. Lam. 1.16. & 3.48.

V. 4. {And Heshbon shall cry} Or, Both Heshbon, and Elealah, as Psal. 76.6. Jer. 17.26. Or, For: as Chap. 13.8. & 53.2. For he proceeds to show by enumeration of particular places, how general the lamentation should be. See Jer. 48.34.

{Heshbon} Of this, which was the royal city of Sihon, the Amorite king, as of the former, see Num. 21.23, 26. & 32.37.

{shall cry} Or, crieth: as ver. 1.

{and Elealah} Of this likewise, see Num. 32.3, 37. by Heshbon, and Elealah, is meant the inhabitants of either: as Moab for the Moabites, ver. 2. See v. 1.

{their voice shall be heard} Or, is heard: as before, Crieth. See ch. 10.30.

{even unto Jahaz} The utmost border of Moab's country, towards Sihon's land, Num. 21.23. called also Jahazah, and assigned to the Levites, out of the Reubenites' portion, Josh. 21.36.

{therefore the armed soldiers of Moab shall cry out} The cry shall be so doleful, and so great, that it shall make not the weak only, and such as are not acquainted with war; but even the soldiers, that are in arms, and the most courageous among them, to quail, and by crying with the rest, to discover their inward faintheartedness, and unwillingness to fight, and make resistance against the enemy. See Jer. 48.4, 14, 41.

{armed soldiers} The word signifies properly such as have their garments, and their harness, or weapons, as sword, and the like, such as they were wont then to wear, and to make use of, girt up to them, unto, or about their loins, Deut. 12.11, 41. & 13.18. Luke 12.35. as ready to go out into the field, or to enter fight, whensoever occasion should be, Num. 32.30, 32. Deut. 3.18. Josh. 4.13. The word, soldiers, is not in the text.

{shall cry out} Some of the Jewish writers expound it, shall shout, as men are wont to do for joy, and in triumph, Judg. 15.14. and as valiant men when they are joining battle, 1 Sam. 17.20. 2 Chr. 13.15, 16. as implying, that though the soldiers should show themselves, ready and forward to go out against the enemy, yet Moab, the king, and people, should have no heart thereunto. But the shouting here mentioned, as other of them well observe, is not of mirth, nor of alacrity, but of mourning, and dejection of spirit. See Jer. 48.32, 33. So is the word used, to cry out; for sense of pain, or fear of evil, Judg. 7.21. Mic. 4.9.

{his life shall be grievous to him} As if it were said, he shall be weary of his life, as Rebekkah, Gen. 27.46. and Job, Job 3.20, 21. & 6.8, 9. & 7.15, 16. Heb. his soul shall be ill affected to him, or, for himself. Which the Jewish writers, some of them expound: Moab's soul shall be grieved for himself, or, each of the Moabites shall be in much grief of mind, for the evil that is like to befall him: and some of them, as if an emphasis were in the last word; he shall have no list to look after any other: but each soul sorrow for itself. The fear, and affliction that shall surprise each party, being so great, that they should mind none but themselves. This latter seems somewhat too nice; yet see Jer. 47.3. & 49.5. Others, it shall grieve within him. There is in the text an elegancy in the sound of the words: between this, and that of crying, before used. The vicinity whereof has made some great Rabbins, and some of ours, treading in their steps, to expound it; each one shall cry for himself; referring it, some to the whole body of the people, some to the men of war, before mentioned. But the word in that form is not found so to signify. See Chap. 16.7.

V. 5. {My heart shall cry out for Moab} Or, Doth cry out; or, did cry out: (for the tenses are oft promiscuously used. See Chap. 14.25. ver. 1.) for Moab, or unto Moab, as ver. 4. to him, or, for him. This, most, both Jewish, and Christian interpreters, understand of the prophet's compassionate affection towards that people, albeit so great an enemy to God's people; their destruction and calamity being so grievous, that the very thought of it moved him to commiseration. Whence also one of the Rabbins observes a difference between the prophets of God, and the prophets of idols; between Esay, and Balaam; the one desired to be cursing God's people, Num. 23. whereas Esay was grieved to forethink what evil was to betide Moab. See chap. 16.9, 11. & 21.3. Jer. 47.6. But other, of both sorts understand them, not of the prophet; but of those, before mentioned, ver. 4. (and insert therefore, as to be supplied in the text, the word, saying, which is indeed sometime omitted; as Psal. 105.15. ch. 63.11.) Some of the men of arms, making profession of their forwardness to fight, and their crying to, and calling upon the people for that purpose, to reclaim them from flight, and encourage them to stand to it. Others, of the Moabites in general, professing their inward grief, even at heart, for the calamities, and ruin of their country. And this, to me, seems best to agree with the rest of the context, as well foregoing, as ensuing. See Jer. 48.31, 32, 36.

{his fugitives shall flee unto Zoar} His fugitives. Or as the Hebrew has it, her fugitives. (and so ver. 8.) as having reference, say the Jewish doctors, to the region. Of whom, some expound the words here used, as our version does. And as another from the same root, (which generally signifies to flee) does undoubtedly import, Ezek. 17.21. as also is this here used by many deemed to signify, Chap. 43.14. See also, Jon. 1.10. shall flee, is not in the original; but is supplied from the noun. Instead whereof, some supply from the former clause, or from what follows, shall cry. And others, shall run crying unto Zoar. The city that was saved, when Sodom, and her neighboring towns were destroyed. (Of which, and of Lot's fleeing thither, whereunto the prophet is here deemed to allude, see Gen. 19.20–22.) And thither those may well seem to flee, that stood in fear of, or had escaped the sword of the enemy, either hoping there to find shelter; as others at Heshbon, Jer. 48.45. or thereby intending a further escape: (See Jer. 48.6.) it being a bordering town of that state, Deut. 34.3. Whence also have divers taken occasion (the old Latin among the rest) to render the word here not fugitives, but bars, or bolts; as most commonly, indeed, it signifies, Exod. 26.26, 27. Psal. 107.16. So called, because they shoot, or run through the rings, or hollow places, made for the passage of them, Exod. 26.28. & 36.33. And some, thereby understand the borders of the land, which are to it, as bars: and read the text, Unto the borders thereof, even unto Zoar, to wit, did I cry. From the former branch supplied; as Gen. 1.16. But of this use of the word, (though great ones maintain it,) is no example produced. Others therefore and so some of the Jewish writers understand by it the bars of the city gates; which go commonly together, Deut. 2.5. 1 Sam. 23.7. 2 Chro. 8.5. Job 38.10. Psalm 107.16. Jer. 49.31. Ezek. 38.11. As gate, for city, Chap. 3.26. So bar, for gate, Proverbs 18.19. Or stronghold, Amos 1.5. As also some take it, Chap. 43.14. And bars said to cry here, says one Rabbin, as gates and cities to howl, Chap. 14.31. But another, rather referring it to the former branch, renders it, My heart shall cry for Moab; and for her bars, that is, all her strength, says he, or strongholds, because the bars are the strength of a gate, as the gates of a city. And the gate cannot hold out, when the bars are broken, no more than a city, when the gates are broke open, Psal. 107.16. & 147.13.) even unto Zoar; a principal one of them. In this variety of versions, and expositions, (and others also there are, besides these) I suppose with least straining of the text, the words may be thus rendered, Her fugitives shall cry unto Zoar. For of the cry passing to and fro, up and down, through the whole country, does this passage still speak. And so, Jer. 48.34. From the cry of Heshbon, even unto Elealah, even unto Jahaz have they uttered their voice; from Zoar, even unto Horonaim. Of which, see v. 5. They shall cry thither; that is, carry on the cry along thither: or shall run crying thither. Of which kind of defective speech, see examples, Gen. 45.14. Benjamin wept upon his neck; that is, fell weeping upon his neck: or, fell upon his neck, and wept; as the former part of the verse, more fully has it, 1 Sam. 7.2. Israel lamented after the Lord: that is, lamenting sought after him, 1 Cor. 5.2. Ye have not mourned, that the man that hath done this deed might be taken away from you: that is, you have not, sorrowing, or being grieved, taken a course for the removing of him from among you: as after there, ver. 13. See also Chap. 14.12. & 38.14, 17, 21. I shall only add, and leave it to the consideration of others, whether this branch, may not, with the next foregoing, be thus knit together, and rendered, My heart crieth out for Moab, (that is, I myself; as Psalm 25.17. & 27.8. and 28.7. cry out, or I cry out heartily for him) and for his fugitives, (that flee: or so as my voice may be heard) unto Zoar. See Chap. 43.14.

{an heifer of three years old} The words thus rendered, make it ambiguous, unto whom this branch is to be referred. Some refer it to the city Zoar: which, they say, is called here, an heifer of three years old, in regard of her strength and beauty, and the richness of her soil, Gen. 13.10. Because at those years, an heifer is in her prime: and therefore God bids Abraham take an heifer, and a female goat, and a ram, each of that age, for the sealing of covenants between them. Gen. 15.9. Yet some of the Jewish authors would have it, a calf of the third birth: as if such were usually the strongest. And would have Moab, or Zoar, likened to such a calf, for her wantonness: as Jer. 31.18. Hos. 10.11. See Jer. 48.11. But Jer. 48.34. where the same words are found, they are rendered, as an heifer of three years old. And it is there referred, not to the city, but to the criers, or the cry. I will cry out, as such an heifer, missing her calf, or her company, 1 Sam. 6.9, 12. Or, the cry of those that fly, shall be such, and so loud, that it should be heard unto Zoar; or it shall pass in that manner over the whole country, till it come thither. See v. 4. Of the defect of the note of similitude, see in the like case, Chap. 21.8.

{for by the mounting up of Luhith with weeping shall they go it up} Heb. he shall go it up: or, it shall go up (to wit, the cry; as it is, Jer. 48.5.) by the ascent, &c. In which words, some suppose a reason to be rendered, why the men of war should cry so loud for the staying of the people: to wit, because all places should be so full of howling, and yelling for fear, and grief, that otherwise they could not be heard. Others, why those that fled, should not stay till they come to Zoar; because they found these places, on the way, so full of weeping, and wailing, that they well thereby perceived there was no safe tarrying there. But I suppose rather, that the prophet's intent is to show, that the cry was gone over the whole country, and was arrived at Zoar, by relating the places by which it had passed. See Jer. 48.4, 5.

{Luhith} Of this city or town, we find no mention in Scripture, save here, and in Jeremy. The Rabbins tell us, it stood high; which I suppose they gather from the words of the text. Some of ours tell us, that it was situate on a hill, and on that side of it that looked toward Judah, as Horonaim, on the other. But whence they have that, I know not.

{for in the way of Horonaim} Or, to Horonaim. So Jer. 48.34. From Zoar unto Horonaim. That is, all the way that lies between them. Hence it is thought, that Sanballat was called the Horonite, Neh. 2.10, 16. The name is in the dual, as you would say, the two Horons. The reason whereof, is by the Rabbins rendered; because there were two of them, the upper, and the lower. And of Beth-horon indeed we so find, Josh. 10.10, 11. & 16.3, 5. & 18.13, 14. which, by those places, seem to have been situate upon the confines of the Ephraimites, and the Benjamites. And might peradventure be the same with Horonaim, here mentioned: (as Nimrah, and Beth-nimrah, Number 32.3, 36.) if the situation of them would admit it.

{they shall raise up a cry of destruction} That is, men shall raise such a cry: or, such a cry shall be raised; as Chap. 2.19. & 14.30. So some of the Jewish writers, by a transposition of letters, deducing it from a root that signifies to raise, Chap. 14.9. Howbeit, others of them say, it is a Syriac word, and signifies to cry. And it has some affinity with the term of shouting, used v. 4. Whereunto also some refer it. And others again to a word, that signifies to break asunder with force or violence, Psal. 2.9. and render it, They shall break, or rend themselves with crying. A defect of the particle with, as Ps. 17.13, 14. with ver. 7.

{a cry of destruction} Heb. of breach, or breaking. That is, either a cry importing destruction; Breach, put for destruction, as Chap. 1.28. & 14.25. Or as some, a broken cry: such as vehemency of passion, and distraction, in a tumultuous multitude, does oft produce. But I incline rather to the former. See Jer. 4.20. The drift is, to show, that all places, and passages, high and low, from the one end of the land to the other, should be filled with lamentations, and outcries. See further, v. 8.

V. 6. {For} Or Because. One reason of their cry, the utter spoil of their pastures, at present, not, as some, their future desolation.

{For the waters of Nimrim shall be desolate} Heb. shall be desolations; or, shall be brought to extreme desolation; as Jer. 48.34. See chap. 1.17. That is, as most, the waters and brooks near to that place, that watered the rich pastures, in the plains of Moab, shall be dried up. As of Egypt the like is said, Chap. 19.5, 7. But that was there done by diversion of the main stream of the river: whereof here, there is no likelihood; and falls out oft, in times of drought, 1 King. 18.5. Jer. 14.3. But that is not the thing here foretold. Others, therefore, by waters, do here understand that fat, and rich pastures and grounds themselves that lay near to those waters, as Eccl. 11.1. waters, for soil, or land, well watered, Chapter 32.20. For as for that which some of the Rabbins have of the brooks there, that they should be said to be desolated; because they were mixed with the blood of the slain, or choked up with their corpses. It seems somewhat too far-fetched. That which others have of the places adjoining, said to be desolate; because left by the inhabitants, either fled, or slain, is more likely; but suits not so well with the words following, which speak, not of the towns, but the grounds. See Jer. 48.34.

{Nimrim} There is mention of a town, called Nimrah, Numb. 32.3. joined there with divers other of those here mentioned. Called also Beth-nimrah, Numb. 32.36. (for names are oft times cut short, as Sittim, for Abel-sittim, Num. 25.1. & 33.49. Hermon, Psal. 133.3. for Baal-hermon, Judg. 3.3. Ashan, Josh. 19.7. for Corashan, 1 Sam. 30.30. Sheba, for Beersheba, Josh. 19.2. Salem, for Jerusalem, Psal. 76.2.) where it is reckoned up among those cities, that the Gadites possessed concerning which see on v. 2. It is here put in the plural number, for the grounds near to, or about that city. Or, it may be, for such fat pastures, as those about Nimrah were, as if he had said, the fat pastures of the Nimrahs, or Nimrim; towns so seated, as that was, in rich and fertile soils. See Sittim, Chap. 13.10.

{for the hay is withered away} Or, the grass is withered; as the word is usually rendered, Job 40.15. Psal. 104.14. & 147.8. Chap. 37.27. & 40.6, 8. otherwise grass withered, in an ordinary course, makes hay, and that is nothing amiss.

{the grass faileth, there is no green thing} Or, the herbage (that properly that is newly sprung up, and sprouted out of the ground, the tender sprout, Gen. 1.11, 12. Chap. 37.27. and 66.14. Jer. 14.5.) is gone, or consumed, (as Chap. 16.4. & 24.13.) the green herbage is not. So Gen. 1.30. and 9.3. the meaning is, the pastures, as utterly spoiled, either eaten up with the enemies' horse, or trampled on, and stamped down with their feet, and so beaten into the soil and mire, made of that which grew on them, that there is nothing green to be seen. See ch. 1.7. Ezek. 34.18.

V. 7. {Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows} Or, Because (as containing another cause of their outcry) the abundance which (the relative wanting should be supplied; as Gen. 42.28. Exod. 13.8.) Or, the residue of what (as Deut. 3.13.) they have gotten, (Heb. made, as Gen. 31.1. Deut. 8.18.) and their wealth, (so called, because the owner is as master of it, Jer. 20.1.) or, their treasure (so termed, as by the Greeks also, because wont to be laid up, Gen. 41.36.) shall be carried away; or, is carried away; (as ver. 5.) &c. This some understand of the Moabites themselves, who, either because the waters of Nimrim were dried up, and no pasture there to be had for their cattle, should drive them away, to seek water and pasture for them; about some willow brook, elsewhere. Or, as others, should for fear of the enemy, carry away the best of their substance, and of their treasure, so much as they well could, or so much as was left of it, to hide it in some low place by the brookside, yea, or in the brooks; such of it, as might without damage, or detriment, be there bestowed, in hope afterward to recover it again. But others rather understand it of the enemy, that should seize upon their wealth, and carry it all away, which is here brought in, as one cause of their lamentations, and outcries: as before the spoil of their soil; so now the loss of their wealth. And is spoken of, as a thing in doing, or done. This to be the true sense of the place, appears by that of Jeremy, parallel hereunto, Jer. 48.36. Because the riches that he hath gotten, are perished. See chap. 16.8. Howbeit, one of the Rabbins, in whose steps the old Latin treads, renders the words to this purpose, According to that which Moab hath done, shall their visitation (as Psal. 89.32.) or, retribution, also be. And so runs out into a large discourse of the manifold kindnesses, that Abraham showed Lot, and the unkind dealing of his issue, the Moabites, and Ammonites, with Abraham's posterity, for which they were deservedly thus to be destroyed. See Jer. 48.26, 27. & 49.1. But the genuine sense was given before.

{to the brook of the willows} So is the word used, Levit. 23.40. chap. 44.4. that is, say some of the Jewish commenters, and of ours after them, to Babylon; and so, those that expound the former part of the verse, of a retribution, expound this latter, they shall carry them (to wit, the Moabites) unto Babylon; because they find mention of willows growing by the waterside there, Psal. 137.1, 2. as if willows grew nowhere else besides brooks, but at Babylon only: besides, that, it appears not, that this prophecy intends any carrying at all to Babylon. Others understand it, of some brook, in the land of Moab, where the Moabites should hide their wealth, or whither the enemy should carry it, there to share it. But the words may as well be read, unto the vale of the Arabians: of whom, Chap. 13.20. either by the Arabians themselves, serving under the Assyrians; or, by the Assyrians sending them thither beforehand (for some part of Arabia bordered upon the Moabites' country) thence to convey them afterward into Assyria. See chap. 16.8.

V. 8. {For the cry is gone round about the borders of Moab} Or, Because: as ver. 7. Heb. border; but taken collectively: as Judg. 11.22. This appears by the particular recital of the places, these especially here added to them, ver. 4, 5. Heshbon, being situate on the northeast side of that country; Elealeh, on the northwest; Jahaz, on the southwest; Horonaim, as some say, farthest east; and Zoar, the utmost west.

{the howling thereof unto Eglaim} Heb. her howling: to wit, Moab's: as her fugitives ver. 5. or, the howling of it: that is, of the cry: and howling cry: and so in the next clause: See Jer. 48.20.

{unto Eglaim} This most interpreters, Jew, and Christian, take for the proper name of a place: and the Rabbins affirm it to be a boundary town of Moab: but on which side, they say not. The word is nowhere else found. Yet some late writers of note take it, for a common term: and will have it to signify such places, where there is a confluence of divers streams: because the word Egel, Job 38.28. (where alone it is extant) signifies a drop, and they suppose it, to signify, those watery places, that were near upon the confluence of the brooks, or streams of the river Arnon, Numb. 21.14. which is there said, v. 13. to be the border of Moab, dividing them and the Amorites, who lay easterly from them, ver. 11. and it is not unlikely, that the place had its name from the springiness of the grounds thereabouts. To this nature of the Moabitish soil, the Psalmist seems to have an eye, Psal. 60.8. where he calls Moab, not his washpot; but his washing pot: his pot, or basin, to wash his feet in

{and the howling thereof unto Beer-elim} The word Beer, which signifies a well, some take here, for a common, or general term; and so render the words the well of Elim, as if Elim, not Beer-elim, were the name of the place; and of that name indeed, we have a place, in the Israelites' journeying from Egypt, Exod. 15.27. & 16.1. Num. 33.9, 10. but that cannot be the place here mentioned. It seems rather, that Beer here is part of the name of the place, for which also it is put alone, Num. 21.16. and may seem to have been called Beer-elim, that is, The well of the mighty ones: because it is said, The princes (who are so termed, Exod. 15.15. Ps. 29.1.) digged it, Num. 21.18. This Beer-elim seems to have been not far from some part of Arnon, Num. 21.13, 16. between which river, on the one side, and Jordan on the other lay the greatest part of the Moabites' country. See Num. 21.13. compared with Num. 33.48. & 35.1. though some parts, it seems, they were at this time possessed of, also beyond Jordan, as Zoar, ver. 5. Of which, see Deut. 34.3.

V. 9. {For the waters of Dimon shall be full of blood} Or, Because they are full, or, are filled with blood: (as before, ver. 6, 8.) to wit, the blood of men slain by the enemy. See ver. 6. So Chap. 34.3, 6, 7. Jer. 46.10. Ezek. 32.6. This seems to be here specified, as one cause of this general outcry, that ran to and fro, from place to place; because the waters that came down from the place here mentioned, being dyed blood, showed how it went with them there.

{Dimon} The Jewish doctors tell us, that this Dimon is a river in the land of Moab: and that stream, say some, that appeared like blood to the Moabites, in the expedition of the three kings, against Moab, and was after indeed so dyed with their blood. 2 King. 3.22, 24. whence they imagine, that it was afterward so called. But it may well be questioned, whether any such stream continued there, after that extraordinary flood, by the prophet's prayer, at that time, in that their extreme necessity procured. Some again of ours say, that it is not a river, but a city, that belonged sometime to the Gadites. But we find elsewhere in Scripture none of that name. Others therefore lastly, suppose it, to be no other than that Dibon mentioned before, ver. 2. but by the prophet here so termed, with change of a letter, not Dibon, but Dimon: (as Merodach, for Berodach, Ch. 31.1.) in regard of the abundance of blood, that should be shed in it: and the streams about it, or near unto it, should flow with, a new name, is upon a new occasion given it: as Gen. 17.5, 15. & 25.30. & 32.28. Judg. 6.32. Ruth 1.10.

{for} Or, moreover: as ch. 16.8.

{I will bring more upon Dimon} This is spoken, as in the person of God. I will bring, says he, more. Heb. additions, or, things added: that is (says one of the Rabbins well) evils added, a defect of the subject as Prov. 18.23. the rich answereth, or gives out, rough, or harsh things, that is, rough, or harsh words. The meaning is, I will inflict more, and more evils upon them. See ch. 1.5. Though others, both of them, and ours, refer it to what was before said of blood, that the river should abound with blood, that should be added to the waters thereof, in great abundance running in, on either side of it; and that the word is plural, in regard of the several streams, that should run divers ways, not tainted with blood, only, but swelling with it: or, in reference to the story above mentioned, that he would make those rivers to run with blood, more abundantly, than at that time; and yet again with much more, than hitherto they had done. But I suppose rather, that by additions of evils, is here meant, more than had been before mentioned; to wit, the spoiling of their pastures, and the plundering of their goods, ver. 6, 7. even the slaughter of their inhabitants, partly, by the sword of the enemy; and partly also, by wild beasts that shall be sent in upon them: and it may be, that Moab itself, in the next clause mentioned, is here termed Dimon, that is, bloody, in allusion to the name of Dibon, one of her chief cities: as if it were said, all Moab shall be, as one Dibon, or Dimon, rather. It shall in all her streams run with blood; as Jerusalem is called Ariel, because it should be as one Ariel, or altar; in regard of the general slaughter, that should be in all parts of it. Ch. 29.1, 2. See of Edom, Chap. 34.5–7.

{lions upon him, that escapeth of Moab} Heb. upon the escaping or, escape (as Chap. 10.20.) of Moab a lion: that which some of the Jewish writers understand of Nebuchadnezzar, compared to a lion, Jer. 4.7. who should destroy whatsoever had escaped Sennacherib. But the word, lion, seems rather, as some of them also observe, to be taken collectively, for lions: as chap. 30.6. Jer. 5.6. Nah. 2.11, 12. put here for ravenous beasts in general, such as are wont to prey upon men, ch. 35.9. 2 King. 17.25. The meaning is, their land being much of it wasted, and desolate, God would cause wild beasts to abound in it, that should destroy many of those that had escaped the sword of the enemy, Exod. 23.29. Levit. 26.22. So that they should be no way able to escape God's hand; but he would meet with them, either in one kind or another, and by variety of judgments, execute his indignation upon them, Chap. 24.17, 18. Jer. 46.43, 44. Amos 5.9. & 9.1.

{and upon the remnant of the land} To wit, of Moab: the same (says one of the Rabbins well) in effect, though in other terms, with the former. For why another of them should say, the remnant of Israel in their land; I know not.

CHAPTER 16

V. 1. {Send ye the lamb to the ruler of the land} This chapter ought to be joined unto the former; as in some versions it is, because they make up but one prophecy, and that no long one, of one and the same subject, concerning Moab; who in the former part of it, is admonished; what course she should, and might have taken, for the aversion and prevention of the judgments here denounced against her, to wit, by paying their tribute duly to the king of Judah, and performing kind offices unto God's people, in the times, especially, of their distress, ver. 3, 4. both which things, because they had not only failed in, but had carried themselves haughtily and harshly, toward those, unto whom they ought to have performed such offices, ver. 6. they are further again menaced with the judgments before mentioned, ver. 7–13. and a certain time set for the execution of the same, ver. 14.

{Send the lamb to the ruler of the land} Or, Send a lamb the ruler of the earth: as the old Latin, and those that follow it, expounding it of Christ, that came from Ruth the Moabitess, Matth. 1.5. or, Send the lamb of the ruler of the land, or, the earth: which seems to suit best with the original. The great variety of expositions, that both Jews, and Christians, give of the words, were too long to relate, and lost labor to refute, they being many of them so absurd. I will pick out of them therefore one, or two only, that seem most probable; and pitch upon that, I deem most proper. Some therefore of prime note expound the words, as if the prophet should advise, or admonish the Moabites, to send lambs and the like, for sacrifice to God, the ruler of the whole world, 1 Chr. 29.12. as heathen princes sometime did, Ezr. 6.8–10. & 7.15–23. to make their peace, if they may, with him. Which some of them conceive to be spoken seriously, as exhorting them, to come in to God, submit to him, acknowledge him, by sacrificing to him, to be the only true God who is able to protect, and save them: as Chap. 11.12. which their idols cannot do, ver. 12. Others, as in way of derision, as if, do it, he might, but it should be to small purpose, to seek now to him, whom he had so despised, and despited before; and who had now passed an irrecoverable doom of destruction upon him. So it should be like that, Mal. 1.9. But the genuine sense seems rather to be that, which the sounder sort of the Rabbins have; and divers of ours also admit: that the Moabites are called upon, to pay that tribute to Ezekiah, which was due from them, to the kings of Judah. David had conquered Moab, slain a great part of them, made the rest of them tributary, 2 Sam. 8.2. this tribute, because they abounded in sheep, and goats, was paid in such cattle: but after the rent made in the state, upon Solomon's decease, the kings of Israel got this yearly pension into their hands, and enjoyed it quietly, without refusal, unto Ahab's decease; after whose death, they denied it to Ahaziah, and to Joram his sons, 2 King. 1.1. & 3.4, 5. The prophet therefore here minds them, of their duty herein, and wills them to send the ruler's lamb, that is, the present, or tribute due to him, as the lord of the soil, to whom of right it belonged, being of David's posterity, consisting in lambs, with rams, and goats. That which some add, that they are admonished now so to do, because there was no king of Israel now to receive it, Samaria being taken by Salmaneser, and that kingdom dissolved, 2 King. 18.9, 10. is not so certain; but that more unlikely, that the prophet's words should be spoken in way of derision, and insultation over them, after their destruction, and the desolation of their land: as if he had said, you refused before to pay your wonted tribute, consisting of so many thousand sheep, send now, if you can, but a lamb only, as implying, that they had scarce a lamb then left them, of such numerous flocks, as they were late possessed of. But lamb, is here put collectively, for lambs, as lion, for lions, ch. 15.9. and lambs here, for such cattle, as their tribute consisted of: as lions there, for such beasts, as are wont to kill and devour men. I am not ignorant that one of the Jewish great masters would have the word, car, here to signify a swift beast of the camel kind; pointing us to a place, 2 King. 11.4, 19. where the words are, the carim and the runners, which we render, the captains and the guard: as if the meaning were, that they should send in posthaste. See more hereof, on chap. 66.20. wherein, howsoever I suppose he be far wide, as well for the one place as the other, yet he gives a hint of that, which to me seems to minister an occasion of some doubt, whether the word car and carim, might not better be rendered both here and elsewhere, ram and rams, than lamb and lambs. My reason is, because by carim, chieftains and great ones, soldiers, and men of might at least, are commonly resembled by such; so styled, Chap. 34.6. Jer. 51.40. Ezek. 39.10. besides that, the word carim, is itself used for captains and leaders, such as are rams in the flock; as in that place of the Kings, and for those engines of battery, which both Greeks, and Latins call rams, Ezek. 4.2. & 21.22. yea so the old Latin renders the word rams, 1 Sam. 15.9. and some late interpreters of prime note, leaders of the flock. All that can be objected against this, is, that elim is used commonly for rams, and that elim and carim, are sometime found mentioned together, as Ezek. 39.18. & 2 King. 3.4. But hereunto may be answered, that in like manner sheirim and athudim are both used for he-goats, and yet there seems some distinction between them, and the latter, to be the leaders. See chap. 14.9. & Jer. 50.8. and the carim to be among the sheep, as the athudim among the goats. Besides that in the history which this relates unto, it is said carim, so many simply, (which some render fat wethers) and elim with wool so many. But this I shall submit to the judgment of the learned.

{from Sela in the wilderness} The Hebrew word signifies a rock or, a fortress, Num. 20.8, 10. Chap. 31.9. It seems here to be the proper name of a place, (as is Petra, sometime, both with Greeks and Latins, and so some here render it,) situate in the confines of Moab, and Edom, mentioned, as then in the possession of the Edomites, in Amaziah's time, and by him taken, and the name changed unto Joktheel, (of which name we find a city, anciently so called, in Judah's lot, Josh. 15.38.) annexed to the crown of Judah; but in aftertimes, it seems, gained unto Moab; and by them, at the time of this prophecy, possessed. Some say it was the head city of Moab; and is said here to stand on that part of the land, that overlooked the wilderness of Moab, Num. 21.11. Deut. 2.8. Others say, that it was the head city of Edom: and suppose that here is intimated, the full extent of the whole country of Moab: from Sela (the south end, to Edom-ward) unto the wilderness, (for so they render the words of the text) to wit, of Jordan: the north end to Judea-ward: as if he had said: Send all of you, out of all parts of the country, from the one end of your land to the other. I incline to the former, though I doubt whether Sela were the head city of either. See Ar, ch. 15.1.

{to the mount of the daughter of Zion} To Jerusalem: where God's seat was in his temple, and the king's in his palace, See ch. 1.8. & 2.2. & 10.32. & 14.13.

V. 2. {For it shall be, that as a wandering bird, cast out of the nest; so the daughters of Moab shall be at the fords of Arnon} In these words the prophet foretells them, what will befall them, if they shall not follow the advice before given them, ver. 1. but persist in their rebellion, and refusal to come in: and the things menaced are two especially, confusion, and deportation. The words may be rendered; Else it shall be, that as a wandering bird, as a nest forsaken; the daughters of Moab, shall be at the passages of Arnon. Or, as some thus, Or else Moab shall be as a wandering bird, as a nest dismissed; and the daughters of Moab shall be at the passages of Arnon.

{For} Heb. And. As chap. 13.8. or, Or; as Gen. 2.6. Judg. 11.31. that is, else, otherwise: as some well render it here.

{it shall be, that} As chap. 7.21. & 11.11. or Moab shall be: as chap. 13.14. Babylon shall be.

{as a wandering bird} Prov. 27.8. that being driven from her nest, has no place to repair to. See of Babylon, ch. 13.14. of Ammon, Jer. 49.5.

{cast out of the nest} Or as a nest (that is, a brood, or young ones in a nest: as Deut. 32.11. Luk. 13.34.) forsaken, (as chap. 27.10. to wit, by their dam: having none to protect them) or driven out: or, cast out: as Exod. 12.33. 1 King. 9.7. See chap. 10.14. And there is in the Hebrew, an elegant allusion to the word of sending, ver. 1. as if he had said, Send away your lamb: or else yourselves shall be like birds sent out of their nest, expelled, and driven from the places of your present abode, Job 29.18.

{So the daughters of Moab} As, the daughters of Zion, chap. 3.16, 16, 17. and the daughters of Jerusalem, Luk. 23.28. that is, the Moabitish women: or, as some more generally, the promiscuous multitude of that people. The Jewish doctors understand it of the villages, or lesser towns, that are as daughters, to the mother cities: and are in Scripture commonly so styled, Num. 21.26, 33. & 32.42. But this suits not so well with the tenure of the text: unless we will say, that the people of Moab shall be as wandering birds: and her towns as a nest forsaken. But then, why not the great ones, as well, as the less? Of which, chap. 15.1, 2.

{at the fords of Arnon} Or, passages (as Josh. 2.7.) of Arnon, which bounded their country on the one side, Num. 21.13. there shall they be, either flying from the enemy, out of their land, towards the wilderness, Num. 21.13. or by the enemy carried captive, beyond the bounds of their country, See v. 8. and ch. 15.7.

V. 3. {Take counsel, &c.} The second branch of wholesome advice given the Moabites, for preventing of the judgments denounced against them: the sedulous performance of kind offices to God's people, in the time of their distresses, wherein they had been much failing, and faulty before, Deut. 23.3, 4. implying, that had they been careful so to have done, they should not have been now, in the like straits themselves.

{Take counsel, execute judgment} Or, call a council, (Heb. make a council to come: cause a council to meet, bring them together: as Ps. 2.2.) and make a decree, resolve upon a course to be accordingly taken, and put in execution: as chap. 28.7. So Psal. 106.30. Or, as some, deal equally, and uprightly, show the likeness of Abraham's posterity, as he did to Lot your ancestor.

{make thy shadow as the night, in the midst of noonday} Or, at noonday: as chap. 6.12. or, noontide, Jer. 20.16. at high noon, as we use to say. It is a proverbial kind of speech, as one of the Jewish writers well observes: whereby God, or men, are said to make midnight, at, or, of, noonday: as on the other side, God is said to make noonday, of midnight, Psal. 37.6. with 112.4. & 139.11, 12. Of some other uses hereof, see chap. 59.10. Amos 8.9. Here it is applied to protection, shelter, refreshment, concealment. The violent, and eager persecution of the enemy, is compared to the heat of the sun, at noonday, that is very grievous to a traveler, or wayfaring man, where no shade, or shelter is to be had, Psal. 121.6. Jon. 4.8. Rev. 7.16. the Jewish people fleeing from it, to such travelers, so distressed: the relief that Moab should have afforded them, to a shade: which is used in Scripture commonly, for protection, shelter, refreshment, concealment, Judg. 9.15. Job 32.22. Psal. 17.8. & 91.1. chap. 30.2, 3. & 32.2. and the night, being no other than the shadow of the earth interposed between us and the sun: and midnight consequently, the depth of that darkness, caused by the interposition of so vast a body, as the earth is: hence it comes to pass, that the closest concealment, and the most copious refreshment is here resembled by the making of high noon, as midnight. So that it is, as if the prophet had said, after serious consultation, resolve upon some course, whereby you may afford what shelter you are able, both for safety, and secrecy, to the distressed Israelites; be both a secure refuge to them, and a comfortable refreshing, See Obad. 14.

{hide the outcasts, bewray not him that wandereth} Or, the wanderer but collectively; taken as appears by the former word, being plural. The same in plainer terms that was before spoken. Harbor, and hide those that are driven from their places of abode, and constrained to wander: lest you yourselves undergo the like calamity, v. 2. Luk. 6.38.

V. 4. {Let mine outcasts} The outcasts of Israel, Psal. 147.2. Chap. 11.12. & 56.8. For it is spoken in the person, not of the prophet, but of God requiring this office, as of duty, in behalf of his people. The outcasts of my people, whom he owns yet as his; though he had caused them to be driven out of their land, for sins, and excesses, Ezek. 11.16. For I suppose not, (as some do) that to be the reason, why he here terms them his outcasts, as being cast out by him, but as whom, though cast out so, yet he accounted, and acknowledged still, as his. See chap. 52.5, 6.

{dwell with thee} Or, sojourn with thee. As Ruth 1.1. 2 King. 8.1, 2. Harbor them for a while.

{Moab be thou a covert to them, from the face of the spoiler} A metaphor, from such places of covert, as beasts use to retire and repair to, when they are hunted, and pursued, So Psalm 27.5. & 32.7. & 91.1. chap. 4.6. & 32.2. But who the spoiler here spoken of should be, or, when this office was to have been performed by them, is much questioned. See the next clause; and v. 14.

{for the extortioner} Heb. the milker, or sucker, or wringer out, Prov. 30.33. It is used of the wringing out of milk, by milking, or, sucking. Chap. 60.16. & 66.11. of blood, when it is not let out barely, but pressed, and crushed out, Levit. 1.15. & 5.9. of water, when it is not suffered to drop, or run out of a cloth, or fleece; but is wrung out; by some force used to it, Judg. 6.38. Of drink when not only the liquor, or thinner part of it, or what comes away of itself, is drunk off; but the lees, or thicker part of it, or whatsoever remains behind is sucked out, and so fetched out, that not a drop, as near as may be, is of aught left, which we usually call a wringing of the pot, or cup, Psalm 73.10. & 75.8. chap. 51.17. Ezek. 23.34. and it fitly expresses the nature and practice of an oppressing tyrant, that sucks and wrings from the people, over whom he tyrannizes; not the milk only of their substance, but the blood of their bodies; and leaves nothing unto them, whereby to subsist. See chap. 3.14, 15.

{is at an end} Or, is brought to nought: as ch. 29.20. or, shall be no more, chap. 33.1.

{the spoiler} One of the Hebrew doctors makes this word, not in common sense only, but in proper signification also, the same with the former; because the word is used sometime for a pap, or, a teat, Job 24.9. Ch. 60.16. but there is no place produced where it signifies a sucker, or wringer, as the former; but it is used commonly for a plunderer, waster, or, spoiler, Amos 5.9. and for plunder, waste, or, spoil, ch. 13.5. & 22.4. & 59.7.

{ceaseth} Or, is consumed, is spent, is clean gone, as Job 7.9. Psalm 73.26. Chapter 15.6. and 24.13. or, shall be clean gone, as before.

{the oppressors} Heb. treader down, or, trampler upon, for the word is singular, as the former, but taken collectively; and the verb therefore plural: or distributively, as if he had said, each one of them, chap. 26.19. a fit expression, to denote a cruel tyrant, as one that treads men under feet without mercy, Dan. 8.7, 10. Lam. 3.34. or that spoils and makes havoc of that which he cannot carry away or make use of; like beasts, that kill more than they are able to devour, Dan. 7.7. Mic. 5.8. See chap. 15.6. Howbeit a Jewish commenter, because the word also signifies a creeper, or a worm, Gen. 1.26, 30. Psal. 69.34. would have hereby meant beasts, or noxious and harmful creatures, which are sent oft in judgment upon a land; See chap. 15.9. but whether he mean properly, or metaphorically so taken, he tells us not. Such are tyrants and oppressors oft compared to in Scripture, Prov. 28.15. Ezek. 22.27. Zeph. 3.3. but the former sense seems the more natural.

{are consumed out of the land} As Psal. 104.35. or they shall be utterly consumed, there shall be an utter riddance of them out of the land, to wit, out of Judah, the land that God's people possessed. For it is commonly conceived, that the scope of the prophet here, is, to let the Moabites know, that neither the calamities and distresses of God's people, in regard whereof, the offices before mentioned are in their behalf required of them, shall last long, nor the performance of them, consequently, be overburdensome unto them: for that Sennacherib with his forces (who by the terms here mentioned is of the most deemed to be described) should not make any long stay with them, but should be suddenly sent away, and not one of his vast army left any more to molest them, or to restrain them from returning into their own country again, chapter 37.36, 37. But see further hereof, on verse 14.

V. 5. {And in mercy shall the throne be established} This is added, to assure the Moabites, that though the Jewish state might seem much impaired and weakened, by means of those calamities before intimated, yet it should be restored to its former strength, and luster again, either by the coming in of Ezekiah, after his father's decease, chap. 14.19. 2 Kings 18.7. or, by the settling of the estate again, after Sennacherib's overthrow, chap. 33.17. & 37.31. & 38.6. and Moab therefore might do well, to afford them this kindness, that he might expect the like favor again, at their hands.

{the throne} That is, the kingdom, as Psalm 45.6. with Psal. 145.13. to wit, of Judah, or Israel, 2 Sam. 3.10. called the throne of David, Chap. 9.7. Jer. 17.25. God's throne, 1 Chron. 29.23. as both settled by him, Psalm 2.6. and a type of his, Dan. 7.24, 27. Mic. 4.7. Luk. 1.33.

{shall be established} Or, settled, and restored again to its former strength and luster. See chapter 2.2. 2 Sam. 7.13. 2 Chr. 32.22, 23.

{in mercy} Or, benignity, or, bounty, Prov. 19.22. & 20.6. which some refer to God; by mercy, as it is rendered here, understanding God's free favor, and goodness; as Psal. 89.33. Chap. 54.8. Others to Ezekiah, understanding by it, his kind, and benign carriage, (opposed here to the cruel courses of oppressors, and tyrants) in relieving, and righting the poor oppressed, Psal. 72.3, 6, 7, 12, 14. Prov. 16.22. & 20.28. & 29.14. Dan. 4.27.

{and he shall sit upon it} Or one shall sit upon it: as chap. 8.21. & 14.30. a ruler shall not be wanting to it, Psal. 132.11. Jer. 33.25, 26. Ezekiah a type of Christ, for a time, ch. 32.1. Christ himself, forever, Luk. 1.33.

{in truth} That is, firmly, surely, as having reference to the establishment of the throne mentioned. So Prov. 11.18. a reward of truth, for a sure reward: and a retribution in truth, for a sure, and certain retribution. Chap. 61.8. or, constantly: as respecting the due, and daily administration of justice, a principal means of procuring that establishment, Jer. 22.1–4. So Prov. 29.14. A king, that in truth, that is, constantly judgeth the poor; his throne shall be established for ever.

{in the tabernacle of David} In the house, or palace of David; a type of the church, Amos 9.11. compared to a tent, or tabernacle, as a place, that people retire to, for shelter, against storm of rain, or heat of sun, Psalm 31.20. Chap. 4.5, 6. and such ought all courts of judicature to be, chap. 32.2. though oftentimes, through man's corruption, they prove nothing less unto those that repair to them for relief, Eccl. 3.16.

{judging} Or, as some render it, who shall judge: and so after, who shall seek, and hasten, judging, that is, hearing causes, and deciding them; the special office of rulers, in regard of their own people, from thence styled judges, Deut. 16.18. Judg. 4.4, 5. Act. 13.20. and so also, some here render it a judge. Howbeit, to sit judging, seems here to be mentioned as a note of peaceable times. The ordinary course of judiciary proceedings, being in times of war, and public disturbance, usually interrupted, and obstructed. So of David, 1 Chr. 18.14.

{and seeking judgment} Or, procuring: as Esth. 10.3. procuring his people's good: or, as some of the Hebrew doctors, not doing justice only to such poor, or other, that appear before him, to crave it, but making inquiry also after such wrongs, as are committed, but concealed and smothered, because the oppressed dare not come to complain, for fear of the power and greatness of those that wrong them; that unto such also he may do justice. See Neh. 13.10, 11. So God is said to make inquisition for murder, to avenge it, whether it be complained of to him, or no, Psalm 9.12. See chapter 1.17.

{and hastening justice} Dispatching and dispeeding causes, without needless delays, and hastening the execution of it. So a ready scribe, Ezr. 7.6. and a quick, or a speedy writer, Psal. 45.1. or, as some, sedulous, or diligent, in the administration of justice: as the word is rendered, Prov. 22.29. but that seems implied in the former branch. See of David, Psal. 75.2. & 101.8. A late learned annotator would have it rendered, both here, and in those other places, skillful, because the modern Syrians so use the word. But I see, as yet, no necessity of receding from the received version, which suits well with the former member.

{judgment and justice} So of David, 2 Sam. 8.15. and of Solomon, Ps. 72.1, 2. See ch. 1.27.

V. 6. {We have heard of the pride of Moab (he is very proud) even of his haughtiness, and his pride, and his wrath} Some suppose these words spoken by the prophet, in the person of other people, as professing not to wonder at the destruction of Moab; his extreme pride, and haughtiness calling for it, and justly deserving no less. Others, as in the person of God, as implying, his taking notice of their insolent, and outrageous carriages against his people: and so understanding it, the words would be rendered; We have heard, or, do hear (I know, Jer. 48.30.) Moab's pride—and his haughtiness, and his pride; and his wrath, or, both his pride, and his wrath: as chap. 14.22. that is his rough, and wrathful carriage toward my people, proceeding from his pride: as intimating the contrary practice of Moab, to that, which he was advised unto, ver. 1, 3, 4. together with the ground of it, the pride of his heart; in regard whereof, he scorned to stoop so low, as to do either of the offices before mentioned, unto those, whom he so much disdained. Yea we find express mention of him, as an assistant to the Chaldees, in their expedition against Judah and Jerusalem, under Jehoiakim, 2 King. 24.2. See Jer. 48.27, 29, 30.

{but his lies shall not be so} Heb. not so his lies, as Job 11.3. (see chap. 44.25. Jer. 50.36.) or, his devices (from a word that signifies to devise, 1 King. 12.33. Neh. 6.8.) not so. An usual defective form, Gen. 48.18. Exod. 10.11. Num. 12.7. Prov. 15.7. Luk. 22.26. Eph. 4.20. The meaning is, for all his proud, and swelling thoughts, his vain counsels, false confidences, covert carriages, and cunning devices, shall not take such effect, as in the pride of his heart, he imagines. So Jer. 48.30. not so his lies, or, vain devices, they shall not so (that is according to what he conceives) do aught. The Jewish doctors' various interpretations of this clause, I let pass; because they seem too far-fetched, and forced. Only that forementioned late writer of note, renders it, his haughtiness, and his pride, and his wrath, are not rightly his bars, they are matters of no might, and in vain for him therefore to confide in them. The particle is used for rightly, Numb. 27.7. 2 King. 7.9. the noun for bars, Exod. 25.14. & 27.6. the strength of gates and cities, Psalm 147.13.

V. 7. {Therefore shall Moab howl for Moab} Or, to Moab; as Chap. 6.3. The Moabites shall howl one for another, or one to another, as implying a vicissitude of howling on every side. For so the next branch has it.

{everyone shall howl} Heb. all of him (to wit, of Moab) shall howl; a general howling there shall be. See chap. 13.2, 5, 8. Jer. 40.20. Moab for Moab, or, to Moab: as Egypt against Egypt, chap. 19.2. and the Lord from the Lord, Gen. 19.24. and the Lord with the Lord, 2 Tim. 1.18. See Jer. 48.31.

{for the foundations of Kir-hareseth shall ye mourn} Or, as some, of the foundations of it, shall ye meditate, or talk. A change of the person as ch. 1.29.

{the foundations} As Jer. 50.15. Ezra 4.12. intimating, that that goodly, and glorious city, was not to be sacked only, but utterly razed, unto the very foundations of it. As Ps. 137.7. that which alone, of all the ancient cities of Moab, had escaped in the expedition of the three kings against Moab, 2 King. 3.25. Howbeit, that learned late writer would have it rendered, for the bottles of Kir-hareseth shall ye mourn, because the word is so used, Hos. 3.1. and those other terms for foundations, he conceives to rise from another root: and the words following speak of wines, vers. 8.

{Kir-hareseth} Called also Kir, chap. 13.1. and Kir-heres, hereafter ver. 11. and signifies, in all likelihood, the city of the sun, (as by the Greeks, On, in Egypt, Gen. 41.50. is called Heliopolis, and Beth-shemesh among the Jews, 2 King. 14.11, 13. the house, or the temple of the sun, so named, by ancient idolatrous inhabitants) being so called because the sun was in a more special manner there worshiped. Some stately temple being therein erected unto it; which in Scripture is sometime by a foreign term (as some suppose) called, Heres, or, Cheres; or, Hersah, or, Charisah, Judg. 8.13. & 14.18. Job 9.7. Howbeit, some there are, that would have it so termed, from a word that signifies an earthen pot, or, a potsherd, Levit. 15.12. Job 2.8. Psal. 22.15. chap. 30.14. & 48.9. Jer. 19.1. & 32.14. in regard of a number of potters there resident, and of the curious earthenware, there made: or, because the walls of it were built of brick, hardened in the sun, as were the walls of Babel, Gen. 11.3. and of those cities, that the Hebrews built for Pharaoh in Egypt, Exod. 1.11, 14. because stone, in those low and moist places, was not so plentiful. But the former seems more probable. See chap. 19.18. and Jer. 15.2.

{shall ye mourn} Or, mutter in a mournful manner. See chap. 8.19. So chap. 38.14. & 59.11. Howbeit, some render it, ye shall meditate, entertain thoughts of that strong city, as a place for you, to retire unto, as a city of refuge; hoping that that strong piece had yet escaped, as formerly it did, 2 King. 3.25. and others ye shall speak of it, or talk, and say of it, as follows: and the word indeed, does very commonly import meditation, and speech, or communication from thence proceeding, Josh. 1.8. Psalm 1.2. & 35.28. & 37.30. chap. 33.18. & 59.13. But the reading that our translators, with other interpreters of good note, here agree in, seems most consonant to the prophet's purpose, and the word is, by him, more than once, elsewhere, so used. Yea, and so some of those, who first otherwise here expound it, render it, Jer. 48.31. a parallel place in effect.

{surely they are stricken} Or, as some, of those that maintain the latter exposition of the former, word, but they are contrite, or destroyed, as the words of the prophet, implying a frustration of their hopes, and expectation of any relief there; the very foundation of that city being utterly ruined. But we need not alter our version in that behalf. The particle is used for a note of asseveration, or, confirmation; surely, 2 Sam. 21.31. 1 Kings 11.21. Yet instead of stricken, I should rather render it, either lamed, (as the word is used of a lame person, 2 Sam. 4.4. & 9.3.) and unable therefore to sustain their superstructures; or, broken, or, bruised; or (if our English word of a wall of stonework, or brickwork, would bear it) contrite; as of man's spirit, or mind, it is rendered, chap. 66.2. instead whereof is used, ch. 57.15. a spirit beaten, or, broken, or, ground to dust, or powder. Some make them the words of the Moabites, speaking so of them. Others, of the prophet, importing the cause of their mourning so for that city. So some make, that understand the place of bottles; they are broken.

V. 8. {For the, &c.} Or, Moreover: or, Also: as chap. 15.9. & 32.13. For the prophet goes on in relating the grounds and causes of their mourning, to wit, not the razing of the cities, only; but the spoil, and waste of the whole land, and country about them: as 2 King. 3.19. ch. 1.7.

{the fields} Or, as some, the vines: because they suppose it so to be taken, and is by divers so rendered, Deut. 32.32. but thereof there is no necessity, either here, or there. By collation of places, it is justly deemed to signify fields, not lying waste, but managed; and either tilled for grain, or set with fruitful and useful plants. See 1 King. 23.4. Jer. 31.40. Hab. 3.17. in which last place, fields and vines, are distinct.

{of Heshbon} Of this city, see chap. 15.4. it seems from hence to have been seated in a fat, and fertile soil. See Cant. 7.4.

{languish} A metaphor taken from persons so overmastered, and quailed, through infirmity, or fear, that they are ready to faint away, with qualms, and feebleness of spirit, Josh. 4.3. Neh. 4.2. 1 Sam. 2.5. Psal. 6.2. chap. 19.8. and it is applied to plants, chap. 24.7. Joel 1.10. to lands, chap. 24.4. & 33.9. Nah. 1.4. when their goodly beauty, wealth, fruits, crop, and verdure, is all wasted, and gone; to towns, and cities, when decayed, and destroyed, Jer. 14.2. Lam. 2.8. the word here used is singular; though the word foregoing it, and conjoined with it, plural; to denote a general waste of their fields; as if he had said, the fields, each of them languisheth; the very same manner of construction is, Hab. 3.17.

{and} A defect of the copulative: as ch. 14.5. & 15.1. Hab. 3.11. or, it may be rendered; as for the vine, &c. as 1 Chr. 28.2.

{the vine} For vines: as Chap. 7.23. & 24.7. to wit, they do likewise languish. Howbeit, some by vine, or vineyard, understand here, the city itself; so termed in allusion to the vineyards round about it.

{of Sibmah} A city sometime taken from the Amorites, and repossessed by the Reubenites, Num. 32.38. unto whom also it was allotted, for part of their possession, 13.10. See the note on c. 15.2. it seems hence to have been a place of note, for special good wine, which the vineyards about it yielded.

{the lords of the heathen} Or, of the nations. The great commanders of the enemies' forces, whether Assyrians, or Chaldeans, and other their associates.

{have broken down} Or, beaten down: as Ps. 74.6.

{principal plants thereof} her choicest plants. Of the term here used, see on Chap. 5.2. & 19.9. they have utterly wasted it; for the meaning is not, that they had picked out the choice plants, and left the residue; but that her plants and vines were generally such; though there want not, that expound the words metaphorically, for the persons of note, and name, abiding in those parts. The whole sentence may well thus be rendered; Those choice plants of the vine of Sibmah, have the lords of the nations broken down. For the pronoun is commonly in such constructions, superfluous, save that the use of that language, as a kind of elegancy, admits it. So Gen. 2.17. & 18.13. & 45.9.

{they are come even unto Jazer} Or, which reached, (Heb. touched: as Jer. 48.32. & 51.9. Mic. 1.9.) even unto Jazer: a defect of the relative; as Gen. 39.4. Exod. 13.8. ch. 42.1. This some understand of the men led away into captivity, and of the wealth of the country carried away out of the land by the enemy, ch. 15.7. Others rather, of the large extent of the vines, and vineyards growing in those parts, reaching for many miles along, even unto Jazer, a town situate in the confines of Moab, deemed to be that belonging to the tribe of Dan, whereof mention is made, Josh. 21.39.

{they wandered through the wilderness} Or, that, (as before) or, and (as ch. 14.5, 6.) wandered (that is, winded to and fro; as in wandering to and fro, men are wont to do, until they reached) to the wilderness, to wit, of Moab, Deut. 2.8. ver. 1. A defect of the particle from the former branch to be supplied.

{her branches were stretched out} Or, sent out abroad. So is the verb used, Num. 11.32. Judg. 15.9. 1 Sam. 30.16. 2 Sam. 5.18, 22. Some render it, plucked up, or plucked off, and dissipated, broken, lopped, and scattered here and there: alleging, Chap. 33.23. to that purpose; whereof see there. But from the signification of spreading, or stretching out, comes the word, used by Jeremy, in this argument, Jer. 48.32. and answering that other word, used by the prophet here, and nowhere else in Scripture found, for branches, so termed, from shooting out here, as from spreading out, there. See Ezek. 17.6, 7.

{they are gone over the sea} That is, carried away beyond the sea. So most interpreters; supposing the meaning to be, that all the Moabites' wealth (which consisted most, say some of them, in their vines, and their wines, whereof they had great plenty) was carried away out of their country, together with a great part of their people, into a land, far remote from theirs. See chap. 15.7. But the words may well, and (as I suppose, with some other) might better be rendered; they passed over to the sea, (as chap. 8.8. & 10.28. Jer. 2.10.) that is, to the dead sea, the lake of Sodom; whereon Moab bordered. See chap. 15.5. or, the sea of Jazer; as it is, Jer. 48.32. which some make divers from this. See further hereof, on Jeremy. For they may well be deemed to shoot wide, who, by the sea, would have here understood, either the Assyrian river; or the Mediterranean Sea. Meanwhile, I incline to the latter interpretation of this passage; to wit, that not a far deportation of men's persons, or of their goods, and chattels; but a large propagation, and extension of branches, seems here to be delineated. See the very like to this, Ps. 80.9–12. and the very same; but contracted with this, Jer. 48.32. both relating the former flourishing condition of the places there mentioned, to move unto commiseration, and to make the lamentation, for their present desolation, the more grievous.

V. 9. {Therefore I will bewail with the weeping of Jazer, the vine of Sibmah} Of this see Chap. 15.5. and ver. 11. Among those that thus read and render the words, there is some doubt moved, what the weeping of Jazer should be. And some of them would hence gather, that Jazer was sacked, and ruined, before either Sibmah, or the rest, hereafter mentioned. And so the meaning should be, that he should lament the destruction of these latter, in the same manner as that other had been lamented before. But the words are, by others, diversely rendered. Some read them, I will bewail the weeping of Jazer: the weeping (supplied out of the former branch) of the vine of Sibmah. That is, I will bewail the miseries of them both; or, I will bewail them, as their inhabitants did, when either of them were destroyed. And some again, I will bewail the weeping, (that is, the calamity) of Jazer, and the vine of Sibmah. But these take no notice of the particle, which in these forms has his peculiar sense, and ought not to be disregarded. The words therefore, to avoid all ambiguity, would be thus rendered; I will with weeping bewail (that is, very grievously bewail; as chap. 15.5.) Jazer and the vine of Sibmah. And this reading, the points in the text confirm, which stay the voice at, weeping: (for the article answering, our the, is not here.) Of the defect of the copulative, see chap. 15.1, 2. and both of it, the places mentioned, and the occasion of mourning for them, see ver. 8. See also further hereof, on Jer. 48.32.

{I will water thee with my tears, O Heshbon, and Elealeh} I will pour down streams of tears upon you; as the Psalmist, I water my couch with my tears, Ps. 6.6. See also Ps. 119.136. Jer. 9.1. And there may be some allusion here unto the famous fishpools at Heshbon, mentioned, Cant. 7.4. as if he should say, she should not want his tears, to water her, though she had water otherwise in abundance. Both of it and of Elealeh, which it seems stood not far from it. See on ch. 15.4.

{for the shouting for thy summer fruits, and for thy harvest is fallen} Or, over thy summer fruits, and over thy harvest. Such singing and shouting, as those were wont to use, that did reap their corn in harvest, or did cut, and tread their grapes at vintage, either to pass the time with, while they were in work, or to encourage one another, unto work, ver. 10. Jer. 25.30. Or the shoutings, and acclamations, that in mirth and sport they used to make, at the bringing in, and housing of their corn, and fruits, their harvest and vintage, chap. 9.3. shall fail and cease; none such shall be, because no vintage, no harvest, no reaping, no cutting, no bringing in, or housing of aught; the enemy having spoiled, and made havoc of all, chap. 1.6. ver. 10. Howbeit, some understand it of the enemies' shout, and that way most of the Jewish writers go, rendering the words, Because upon thy summer fruits, and upon thine harvest is a shout, or an alarm fallen: that is, because the enemy with a shout, such as is commonly used for encouragement, in joining of fight in the field; or, in way of jollity and triumph, at the surprisal of some place, has suddenly fallen in upon your fields and vineyards, to make spoil and havoc of whatsoever is found in them. So is the word used, Jer. 51.14. See Jer. 48.32. where instead of the shout, it is said, The spoiler is fallen upon thy summer fruits, and thy harvest; which confirms the latter sense. And Amos 2.2.

{summer fruits} Heb. summer, Gen. 8.22. So 2 Sam. 16.1. as harvest, for crop: and so Chap. 17.11.

V. 10. {And gladness is taken away, and joy out of the plentiful field} Heb. And joy and gladness is gathered up out of the Carmel. That joy and mirth, that in harvest time they had wont to have upon the return of a plentiful crop, after their foregoing labors, and pains taken in tilling their grounds, Ps. 4.7. & 125.5, 6. ch. 9.3. & 24.8. See Jer. 48.33.

{is taken away} Heb. is gathered up, or, gathered in, Chap. 11.12. & 10.14. & 17.5. & 62.9. But the word signifies also, taken away, Jer. 8.13. & 9.22. & 16.5. And it seems here used, with some glance, at the gathering of their harvest, and the mirth then expected; as if he had said, Your harvest, and your harvest mirth, is all gathered in, beforehand; for you it is all gone, ere you can come to gather it yourselves. See ch. 57.1.

{plentiful field} Heb. Carmel. See ch. 10.18.

{and in the vineyards, there shall be no singing, neither shall there be shouting} Or, in the vineyard, shall be neither singing, nor shouting. No merry note, nor joyful noise, (for such the words, here used import, ch. 12.6. Ezr. 3.11.) the matter, and occasion thereof, being gone.

{the treaders shall tread out no wine in their presses} Heb. treader; (but collectively put for treaders; as Chap. 6.2.) and the presses; to wit, of the Moabites. They trod out, as at this day, their grapes, not in such presses, as we use now for cider and verjuice, with weights and screws; but in open vessels, or vats, with their feet, Judg. 9.27. Neh. 13.15. and the treaders (Job 24.11.) used to chant merrily, as they trod, when they tasted the sweet liquor, Jer. 25.30. and 48.33.

{I have made their vintage shouting to cease} Heb. the shout. I have stilled their merry shout, partly, by taking away the ground and cause of it; and partly, by sending in upon them a sad shout, in the room of it. See Jer. 48.33. Howbeit, some interpreters of note, understand this, as spoken in the person of the Moabites, forbidding any such shout, to be used, which they could not endure to hear. But this seems not so consonant to the parallel place in Jeremy, before cited, where it is conceived, as spoken by God. See Jer. 48.33, 35.

V. 11. {Wherefore my bowels shall sound like an harp for Moab} Out of tender pity and compassion to Moab, whose miseries are so great and grievous, that they may well move an utter enemy to commiserate his condition; I will make doleful lamentation, such as is wont to be made with mournful kinds of music over the dead laid out, and at burials, Jer. 9.17–20. Matth. 9.23. Or, my bowels, upon the very apprehension of it, as rolling together, tumble, and make a noise within me, as the strings of an harp sound, when they are struck with the finger of him that plays on it. So ch. 63.15. Lam. 1.20. Hos. 11.8. See ch. 15.5. ver. 9.

{and my inward parts} Heb. the midst of me. That is, my heart, Ps. 22.14. & 62.4. My heart is troubled for him. His misery, and calamity goes to the very heart, with me; and makes my heart beat within me; Ps. 38.11. Jer. 4.19. Lam. 1.20.

{for Kir-haresh} See ch. 15.1. ver. 7. All this would some have spoken in the person, not of the prophet himself, but of the Moabites, whose confidence was most, of any place, in Kirheres, which they saw now, with all the country about it, wasted and ruined. But the collation of this passage, with Jer. 48.36. seems to infer the contrary.

V. 12. {And it shall come to pass when it is seen, that Moab is weary on the high place, that he shall come to his sanctuary to pray} Or, It shall come to pass, (Heb. it shall be; as Chap. 14.3.) or, it shall come to pass, that (as chap. 10.20.) though (as Chap. 1.15.) Moab present himself, (Heb. be seen; as Chap. 1.12.) though he tire himself on his high place, and come to his sanctuary to pray. The courses are here described, that Moab should, or might in this his distress take, to get relief and succor, against the enemy invading him, by repairing to his high places, and idol temples, and tiring himself out in his superstitious services, and all to no purpose.

{Moab} Either the prince thereof, or the people, Chapter 15.2.

{is weary} Or, tire himself; as Chap. 47.13. Either with running to and fro, from place to place; or by multitudes of sacrifices offered one after another, as he did when he desired to have God's people cursed, Num. 22.39, 40, 41. & 23.2, 14, 27, 30.

{on the high place} Put collectively for high places. Or, some place peculiarly so termed; as Ezek. 20.29. See ch. 15.2.

{his sanctuary} Abusively so termed. The temple of his chief idol Chemosh, 1 King. 11.7. Jer. 48.46. which was to that idolatrous nation, as the tabernacle and temple were to God's people, Exod. 25.8. 2 Chr. 20.8. Ps. 78.69.

{but he shall not prevail} Heb. and; as Chap. 12.18. Or, that; (as Chap. 13.2.) or, yet; as Chap. 17.6. He shall not prevail. Heb. He shall not be able. But so the word is used, Num. 22.6, 11. Hos. 12.4. His god shall not be able to do him any good. Though we need not, as some, insert that into the text. For the pronoun here has reference to Moab, before expressly named, not to his idol, not mentioned. See Chap. 46.7. Jer. 48.13. As for that, which some would have here intended; that he should not be able to reach thither, the enemy either intercepting him, or having already surprised the place where his idol temple stood, seems not so well to accord with the rest of the context, whether of the two ways, before propounded, we read it.

V. 13. {This is the word that the Lord hath spoken concerning Moab, since that time} The conclusion of this sad sermon, or prophecy against Moab. Not unlike that, wherewith the burden of Babel is concluded and consigned, Chap. 14.26. intimating this doom, concerning the utter destruction of Moab, to be a doom irrecoverable, passed, formerly, with God, and revealed to the prophet: for the stronger confirmation whereof, there is somewhat further now added, ver. 14.

{This} That which I have delivered concerning the land, and state of Moab, hitherto related. See the like close, Jer. 48.47.

{the word} The doom, or sentence; as 2 King. 9.36. Jeremy renders it, judgment.

{concerning Moab} Or, against Moab, Heb. unto; as Jer. 48.1. & 49.1.

{since that time} Heb. from then. Or, since then; as Psal. 93.2. Prov. 8.23. chap. 44.8. & 48.3, 5. Now by this form of speech here, some conceive no certain time to be understood; and therefore render it, before time: heretofore: of old: or, from eternity. And so in some of the places pointed to, it seems to be taken. Others suppose that some certain time is thereby designed. Some the time present, and render it, from this time; as also the first words of the next verse, even now; as an exposition of this clause. But most, some time past: (as indeed, the constant and general use of the phrase, requires it) either the time when Balak hired Balaam to curse Israel, Num. 22.5, 6. Or, the time when God enacted that law against the Moabites, inhibiting the receipt of them into communion with his people, Deut. 23.3, 4. Or when being subdued by David, they became tributary to the crown of Israel, 2 Sam. 8.2. or since their revolt from it, 2 King. 3.4, 5. or, when their destruction was foretold by Amos, in the reign of Uzziah, Amos 1.1. & 2.1–3. or lastly, from the time that this judgment, passed upon Moab, was first revealed to the prophet; that which follows, ver. 14. being afterward added thereunto. The like whereunto, see Jer. 36.32. And of all these, the last seems to me the most likely to be intended; though the words would be rendered, as they sound, indefinitely, heretofore, or, sometime since, without restriction, or limitation.

V. 14. {But now the Lord hath spoken, saying} The Lord has now added somewhat further, to what he had formerly denounced against Moab; to wit, concerning a foregoing judgment to be shortly inflicted upon him, before, and besides that utter destruction, before mentioned; together with the time prefixed, and limited, for the execution of the same.

{within three years} About these three years, there is much dissension among interpreters. Some would have the words read, not within three years; but in, or, for three years. Expounding them, not, as setting a time, at which this misery of Moab should begin, or from whence it should commence; but importing only, whensoever it began, how long it should continue. That it should not last long, as Babel's, before, Chap. 13.19–22. it should not exceed a three years term. But this interpretation, has but few followers: and other places, parallel to this, as Chap. 7.8. & 21.16. (though a little difference there be in the particles used there, and here) carry it, rather, the other way, to wit, as designing a certain time, when this calamity should befall Moab. But among those also, that go this way, there is no small difference about the time therein designed. For some would have the three years, to commence from the destruction of Jerusalem, by Nebuchadnezzar, 2 King. 25.4–10. Their reasons are these: First, Esay and Jeremy, prophesy of one and the same destruction of Moab; for Jeremy uses many words and sentences, the very same with Esay. Secondly, Jeremy says that Moab had not been stirred to any purpose nor captived till then, Jer. 48.11. Thirdly, Josephus relates, in his Antiquities, lib. 10. cap. 11. That three year after the destruction of Jerusalem, Nebuchadnezzar invaded the Moabites. But to this it may be answered: First, that though Esay, and Jeremy, use many the same terms, and that of the devastation of one and the same land; yet it follows not necessarily thence, that they speak of the same time; yea, or the same particular destruction: in the book of the Revelations are many forms and expressions borrowed from the writings of the ancient prophets, yet applied unto the stories of other times, than those whereof those former prophets spoke. Secondly, it appears that Moab had been dispossessed of much of his land; not only before the times that Jeremy points at; but long before the times that Esay lived in: See Num. 21.26–30. Jeremy's words imply only, that he had been long at rest, before the overthrow then denounced; nor had endured, and undergone such a general deportation, as either the ten tribes, or the other two of God's people had done. Thirdly, Josephus says not, that three year, but that five year, after the fall of Jerusalem, Nebuchadnezzar invaded Coelosyria, and after that subdued, set upon the Moabites, and Ammonites, and made a conquest also of them. And lastly, (though it were granted, as I suppose it well may be) that the foregoing prophecy of Moab's utter devastation, was by Nebuchadnezzar to be accomplished; yet could it not be necessarily thence inferred, that the three years, here mentioned, might not commence from a nearer term, than the times of Nebuchadnezzar. There is no necessity therefore of drawing the period of these three years, so low: nor is there aught to countenance such a vast divulsion of them, from the time of the delivery of this prophecy. Whereunto other, with better ground of reason, reduce them; though they also are at much disagreement among themselves. For some would have them to commence from the first year of Ezekiah; supposing this prophecy to be of the same date, with the next before it, denounced against the Philistines, Chap. 14.28. and that Salmaneser in the fourth year of Ezekiah, when he came to besiege Samaria, 2 King. 18.9. took the Moabites' land in his way. But this seems not so well to sort with the advice given to Moab, by the prophet, for the prevention of this judgment; to succor, and harbor God's people driven out of their country, ver. 3, 4. there being no occasion given, of showing any such kind office to God's people, during the three, or four first years of Ezekiah's reign. Others therefore, drawing down these years a little lower, suppose this prophecy delivered in the fourth year of Ezekiah, what time Salmaneser sat down before Samaria, which having taken, after three years' siege, 2 King. 18.9, 10. he then fell, as they suppose, upon the Moabites. And this might carry with it a little more probability, than the former; because many, out of the ten tribes, might seek relief and shelter among the Moabites, in that Assyrian invasion. But it is deemed rather, that they were of the Jewish people more peculiarly so termed: in the behalf of whom, those offices are required by the prophet. Others therefore, go yet lower. Some fixing the date of this prophecy, much about the eleventh year of Ezekiah's reign, in whose fourteenth, Sennacherib came up against Judah, 2 King. 18.13. and withal executed on Moab, what was here denounced against it. So, the three years should come about, just together, with Sennacherib's invasion of Judah. But this opinion laboring of the same difficulty with the former; some to salve it, make them to commence from Sennacherib's siege of Jerusalem, three year after, which, they imagine that Sennacherib invaded Moab; deservedly spoiled and plundered, through God's just judgment by him, for their harsh and unkind carriage toward his people, that had sought shelter among them, when their own country had been not long before overrun by him. And this indeed might well suit with that, which was from that passage of this prophecy, objected against the former. But there is another difficulty arising here, instead of that hereby removed. For Sennacherib, by that blow given him while he was minding, and attempting the siege, rather, than besieging, as yet, of Jerusalem, was so weakened and disheartened, that there is little probability, that ever he attempted aught that way again; especially being so soon after it, cut off by the hands of his own sons, ch. 37.37, 38. Amidst these dissenting opinions, concerning this place, I shall crave leave to deliver my conjecture, concurring much with the last; but supposing the judgment, here denounced against Moab, which these three years relate unto, to have been executed, neither by Nebuchadnezzar, (albeit the utter devastation of Moab, before denounced, were by him to be effected) nor by Salmaneser, nor by Sennacherib; but by his son and successor, Esar-haddon: who after his father's decease, having recovered some strength, it is not unlikely, but that he might again make towards those parts, and invade some of the neighboring states, and Moab, in particular; expecting some opportunity to be dealing with Judah, in revenge of his father's quarrel. Which albeit, warned by his father's defeat, he durst not attempt, during the reign of Ezekiah; yet after his decease, in Manasses his successor's reign, he did; when also, the better to clear his way thereunto, he swept away the remainders of Israel and Samaria; as was before shown, on Chap. 7.8. from Ezr. 4.2. I conceive therefore this prophecy to have been delivered about the fourteenth, or fifteenth year of Ezekiah; and that, in particular, which is in this last verse denounced, to have taken effect, about the eighteenth, or nineteenth year of his reign, being put in execution, by the Assyrian king Esar-haddon. To express my mind herein more fully; I suppose that the utter destruction of Moab, here before denounced, and by Jeremy, long after seconded, to have been executed by Nebuchadnezzar. But as the Lord uses sometime to give assurance of the the complement of some prophecies, of longer date, by some other prediction of a nearer term; (whereof see ch. 7.8, 16. & 8.4. & 14.25. Jer. 28.16, 17.) in like manner he seems to me, here to have done. For, having in the foregoing prophecy, threatened the utter ruin of the Moabitish state, which was many years after to be effected; he does here, to give the stronger assurance of the complement of the same, foretell that within three years after the promulgation of this prophecy, the state of Moab, by the Assyrian king, Esar-haddon, should exceedingly be impoverished, and impaired. That which being then effected, though at present, it may be, little expected, might help, to confirm the truth of the former denunciation, though not so speedily to take effect.

{as the years of an hireling} That is, three years precisely. Because hired servants are wont to keep a precise account of the time and term of years, for which they are hired; the expiration whereof, also, they are wont earnestly to expect, Job 7.1, 2. & 14.5. So ch. 21.16. For, as for that which the Jewish writers, and some others, would from this place compared with Deut. 15.18. collect, that the Jews, either might not, or used not to hire any for above three year; neither does that place of Moses, necessarily, prove any such matter; and that the phrase, here used, implies nothing less, may hereby appear, in that it is there also used, where mention is made only of one year, Chapter 21.16. See further there.

{and the glory of Moab shall be contemned} Or, it shall come to pass, that (as chap. 14.3, 4.) the glory of Moab shall become mean, of light esteem, or of no repute; as 1 Sam. 18.23. opposed to honorable Chap. 3.5. and there is in the words an elegant notion, though such, as cannot so well be expressed in our language; for the word glory, in Hebrew, has an intimation of weight in it: alluded to, by the apostle, when he says, a weight of glory, 2 Cor. 4.18. and the latter word of contempt; has affinity with that, which signifies, lightness, 1 Sam. 18.26. chap. 49.6. And they are both used promiscuously, Num. 21.6. Job 40.4. Nah. 1.14. So that it is, as if he had said, the great weight, that Moab now bears, shall then become light. He that weighs down so much now, shall then bear no weight, but fly up in the balance. For the metaphor is taken from moneys, or wares, brought to the beam to be weighed; as in payment, and sale, they used to be. See Jer. 32.9. Hos. 12.7. So Psal. 62.9. Dan. 5.27. The like elegancy is found, 1 Sam. 2.30. And not unlike it, is that which Luke has, where he says of the apostles, that they went from the consistory, where they had been ill entreated, rejoicing that they had been so much honored, or graced; as to be dishonored, or, disgraced for Christ, Act. 5.41. for so the words there run.

{with all that great multitude} Or, with all that multitude, (whereof he now so much glories: and wherein he so much prides himself, ver. 6. the glory of a state consisting in the multitude of people, Prov. 14.28.) that is great, or, that is now so great. For so the article redoubled ought to be, and is sometime, rendered: as chap. 15.16. which not observed, lessens the emphasis of it. See 2 Chr. 20.12, 15. See Jer. 32.18. A late writer renders it, with all his much abundance, or, great wealth, or, his glory consisting in the great abundance of his wealth. See chap. 5.13, 14.

{and the remnant} Or, so that the remnant (as ch. 10.19.) that shall be left of that multitude before so great. See ch. 10.22.

{shall be very small} Heb. little small. The notion redoubled, though in two different terms, to intimate, the great paucity that should be left of them. So chap. 10.25. See chap. 24.6.

{and feeble} Heb. not many: as the margin has it: or, as others, not mighty. See Chap. 10.13. few in regard of what they had been; the copulative is wanting: as chap. 14.5. & 15.1. The meaning is, that Moab should be brought very low; and his main multitude much diminished.

CHAPTER 17

V. 1. {The burden of Damascus} Another heavy, and sad sermon or prophecy, called therefore a burden (of which term, see Chap. 13.1.) is in the former part of this chapter (for the three last verses are of a diverse subject) related, concerning Damascus the head city of the Syrians, Ch. 7.8. who had been from time to time sore enemies to, and grievous vexers of God's people, on whose country they bordered eastward, 2 King. 13.17. See Judg. 3.8. 2 Sam. 8.3, 5. 1 King. 11.24, 25. & 15.20. & 20.1. 2 King. 6.24, 25. & 8.12, 13. & 12.17, 18. & 13.22. & 15.37. & 16.5. & 24.2. Chap. 7.1, 5, 6. & 9.12. The like burdensome prophecies against Damascus, see ch. 49.23. Amos 1.2. Zach. 9.1.

{Damascus} Heb. Dammesek, Gen. 14.15. and sometime also, Darmesek, 1 Chr. 18.5. (as Nebuchadretser, for Nebuchadnetser, Jer. 21.2.) and so the Syrian calls it Darmesuk, Act. 9.2. Some of the Jewish doctors would have it so called because Abel was there slain, and the ground there drank in his blood, Gen. 4.11. Others, because Adam was there made out of the earth, the mold thereabout, being of a ruddy kind of clay, apt to be molded into any shape, such as his body was framed of, Gen. 2.7. Others would have it so named, as a sack, or bag of blood, from the abundance of rich wine, that the country thereabout yielded, called the blood of the grape, Gen. 49.11. Deut. 32.14. Whence the heathen also feigned, that their drunken god lay hid there, sometime, in a bottle. But these are mere fictions and fables. It is most likely, that the city had its name from the first founder of it: yet not Eleazar Abraham's servant, as some have supposed; who is said to have been Damascus, Gen. 15.2. as descended from parents, inhabitants of that city; and in all likelihood born, not in Abraham's house, but there: beside, that the city had been built; and bore that name before that time, though how long, uncertain, as appears by the story of Abraham's pursuit of those kings, that came against Sodom, Gen. 14.15. Being the chief city of Syria, it is put here for the whole country, ver. 3. as Samaria, for the land of the ten tribes, 1 King. 13.32.

{Behold} This note of attention, and consideration, is prefixed, partly to intimate the improbability of that which he was to deliver concerning the ruin of Damascus, in the conceit of those, that apprehended the Syrian principality, as a state, not like suddenly, or easily to be conquered, and that city, as an impregnable piece; and partly to give assurance of the certain accomplishment thereof, whatsoever conceits men might have, either of the impossibility, or improbability of it. See ch. 3.1. & 7.14.

{Damascus is taken away} This was effected, partly by Tiglath-Pileser, who took it, and sacked it, 2 King. 16.9. but more fully afterward, as some suppose, by Salmaneser, after he had taken Samaria; as others by Nebuchadnezzar, after the destruction of Jerusalem, Jer. 49.23.

{from being a city} Heb. from a city: as 1 Sam. 15.22. from a king; for, from being a king: and Jer. 48.2. from a nation, that is, from being a nation. It is so ruined, that it shall be no longer a city.

{and it shall be a ruinous heap} Or, but (as chap. 16.12.) it is become (for the prophet speaks in the prophetical strain, as of a thing already done. So chap. 15.1.) Heb. an heap of ruin. See the like, Psal. 79.1. Chap. 25.2. & 37.26. Jer. 26.17. Mic. 1.6. & 3.12. There is in the original, an elegancy in the terms of city, and heap, the latter wanting but one letter of the former; and the prophet using a word here, not elsewhere found in that form, to bring it up home to the former word, with the particle prefixed to it.

V. 2. {The cities of Aroer are forsaken} The cities situate in that whole tract, beyond Jordan, along by the brink, or near to the banks of Arnon, Deut. 2.36. & 3.12. the ancient possession of the Amorites, Josh. 12.2. but held afterward by the Reubenites, and Gadites, Num. 32.34. Josh. 13.8, 9. and recovered from them again, by neighboring people, the Moabites one while, the Ammonites another, Judg. 11.26, 33. and the Syrians another while, 2 King. 10.33. & 14.22. and 16.6. Jer. 48.19. Now hence some of the Rabbins would gather three Aroers, one belonging to the Moabites, Josh. 13.16. Jer. 48.6, 20. another belonging to the Ammonites, Josh. 13.25. a third in Syria, here mentioned: but some others, to take that conceit away, say rather and better, that Aroer coasting along upon the river Arnon, lay on the confines of Moab and Ammon; and was held sometime by the one, and sometime by the other; and at this time by the Syrians; and after by the Assyrians; as in the next note. For as for that Jewish doctor, that would by Aroer, have Damascus itself here meant; so called, because it was to be as Arar, Jer. 17.5. or as Aroer, Jer. 48.6. in the wilderness; of which term, see on those places; it is by the generality of them justly rejected.

{forsaken} The inhabitants of them (whether Syrians, or Israelites who were in confederacy with them) being expelled, and carried away captive by Tiglath-Pileser, the king of Assyria, 1 Chr. 5.8, 26. See chap. 16.12.

{and shall be for flocks} The Hebrew word comprehends as well herds of greater cattle, as flocks of less; as appears, Gen. 32.15–17. cattle shall graze freely, where towns, and cities before stood. ch. 32.14. Zeph. 2.14.

{which shall lie down} Heb. and they shall lie down: as ch. 4.6.

{and none shall make them afraid} Heb. none shall be frighting. They shall rest quietly there, the country being so depopulated, that there shall be none to disturb them, or chase them away: a defect of the pronoun, in such speeches frequent, Levit. 26.6. Deut. 28.26. Job 11.19. Jer. 7.33. & 30.10. & 46.27. Ezek. 34.28. & 39.26. Mic. 4.4. Nah. 2.12. Zeph. 3.13.

V. 3. {The fortress also, shall cease from Ephraim} That is, from the ten tribes. See Chap. 7.2. Their fortresses (for the word is collective; as Amos 5.9.) shall not be able to hold out against the enemy; but they shall be surprised, slighted, and dismantled by him. Heb. they shall have their sabbath, or time of cessation, and rest: as Levit. 26.43. Now the ten tribes are here mentioned, and threatened together with the Syrians, Ephraim and Damascus together; not so much, as some interpreters would have it, either to give the Syrians to understand, that if God spared not his own people, he would much less spare them: as Jer. 25.29. or because that Samaria was first to be destroyed by Salmaneser; and thereby the Syrians might know what should in the next place betide them; but because they were linked together in a joint confederacy against Judah; and the ruin of them both, therefore, by the king of Assyria, is, as in some former prophecy, so here again jointly foretold. See ch. 7.1, 2, 5, 6, 8, 9, 16. & 8.4. as also 2 King. 15.29. & 16.5, 9. The time therefore of this prophecy seems mistaken by those, who suppose it to have been delivered after the death of Ahaz, about the second, or third year of the reign of Ezekiah: as if that date of the prophecy against the Philistines, ch. 14.28. did relate, not to that alone, but to the other also ensuing sermons: or, that those, that follow it, in the book here, upon record, must of necessity follow it, in course of time also. See ch. 1.1, 2.

{and the kingdom from Damascus} Damascus shall no longer be a royal city; nor Syria a kingdom; but a province. So Ezek. 30.18. and 33.28.

{and the remnant of Syria} Heb. Aram. So Chap. 7.1. either, and from the remnant of Syria; as intimating, that such of them, as remained, should have no royal power left among them, their king being slain, and none to succeed in his stead, 2 King. 6.9. or, the sentence being continued, and this branch joined (as it may well) to that which follows.

{the remnant of Syria, they shall be as the glory of the children of Israel} Or, shall be without they; which in the text is not expressed. The meaning is, that the Syrians, and Israelites, the joint enemies of God's people, should both of them, be alike brought low, and stripped of their former state and dignity, ch. 7.16. & 8.4.

{saith the Lord of hosts} As Chap. 3.15. & 5.9. the prophet's usual close, to assure the effect of the word delivered, ch. 14.24.

V. 4. {And in that day it shall come to pass, that} Or, For (as ch. 16.2.) in that day, &c. as chap. 7.11. For the prophet seems in these words, to render a reason of what he had said, ver. 3. that the state of Syria should be as the glory of Israel, to wit, because they should both be exceedingly impaired; and that much about the same time.

{the glory of Jacob shall be made thin} Or, exhaust. See ch. 10.2. the word is used of rivers, when their waters are spent, either drawn off, or drained from them, Job 28.4. chap. 19.6. or, of the bodies of man, or beast, when their moisture, flesh, or fat, is so wasted, that they are grown thin withal, and are nothing but skin, and bone, Gen. 41.19. 2 Sam. 13.4. their might, and multitude, wherein they gloried, should be much diminished, and abated. So Judg. 6.6.

{Jacob} As Israel, ver. 3.

{and the fatness of his flesh shall wax lean} The like metaphor, see ch. 10.16, 18.

V. 5. {And it shall be, as when the harvestman gathereth the corn, and reapeth the ears with his arm} Or, And he (that is, Jacob, ver. 4. or, Israel, ver. 3. the ten tribes) shall be. It shall be so with him. See the like manner of syntax, ch. 29.7, 8. Mat. 25.14. They shall be cut down, and carried away captive, the main body of them, some few only left, as the corn is cut down, and carried away out of the field, where it grew, by the harvest workmen, that leave only some few gleanings behind them, Levit. 19.9. Deut. 24.19. they being no more able to stand before the enemy, than the corn before the reapers, Rev. 14.15, 16.

{the harvestman} Heb. harvest, for, man of harvest; as prey for, a man of prey, Prov. 23.28. and, peace, for, a man of peace, Ps. 120.7.

{gathereth} See ch. 16.10. Deut. 16.12.

{corn} The word properly signifies standing corn, Deut. 23.25, 26. Judg. 15.5. but there is in it, an ellipsis, of the substantive; standing, for, standing corn: as parched, for, parched pulse, 2 Sam. 17.28. full; for, a full cup, Psal. 73.10. sure, for, a sure covenant, Neh. 9.38. strong; for, a strong hand, Chap. 40.10. fruitful; for, a fruitful vine, Gen. 49.22. or, olive tree, ver. 6. See ch. 5.2.

{reapeth the ears with his arm} A defect of the instrumental particle: as Psal. 17.13, 14. or, his arm reapeth the ears. Gen. 41.7, 8, 23, 24. Ruth 2.2.

{and it shall be as he that gathereth ears} Or, picketh up ears. The former word is used of harvest workmen, that reap, and gather by armfuls, or lapfuls, Psal. 129.7. this of gleaners, that pick up ear, after ear, Levit. 19.9, 10. Deut. 23.22. Ruth 2.2, 3, 15–18. See chap. 27.12. Hereby is implied, that there should not only be a sweeping away of a great part of them together; but a second gleaning of them also, as is said of the Benjamites, Judg. 20.45. See the like, chap. 6.13. That which was effected first by Tiglath-Pileser, 2 King. 15.29. then by Salmaneser, 2 King. 17.6. these as two harvestmen: and lastly, by Esar-haddon; as one that gleaned after them, Ezr. 4.2.

{in the valley of Rephaim} A fertile valley, having good store of corn ground, lying on the west side of Jerusalem, Josh. 15.8. & 18.16. where it is rendered, the valley of the giants; and the word indeed seems so to signify, 2 Sam. 23.16, 18, 22. Deut. 3.11, 20. But the valley may well be deemed to have had that appellation, from the name of an ancient people called the Rephaites, that inhabited thereabout, Gen. 14.5, & 15.20. The prophet mentions it, here; because a place commonly known to the people whom he spoke to.

V. 6. {Yet gleaning grapes shall be left in it} Heb. And, as ch. 8.9. or, Yet, a remnant of clusters shall be left in it, because the verb is singular, and the noun plural: and the noun is included oft in the verb: as Gen. 50.26. with ver. 2. The meaning is, that though God should cause them, by whole multitudes, at several times, to be carried away captive by the enemy, and of those that they had left, some again, to undergo the like calamity; yet he would not make an utter riddance of them, Jer. 30.11. he would deal with them, as he had enjoined his people to do, in gathering their grapes at vintage, Levit. 19.10. Deut. 23.20. some few clusters should be left, Chap. 65.8. a remnant should still be reserved for a church, chap. 1.9. & 6.13. & 7.3. & 10.21, 22. for even those also that glean, leave some behind them, Judg. 20.45, 47. Jer. 49.9. Obad. 5. See chap. 25.13.

{as the shaking of an olive tree} Heb. according to the shaking of an olive tree; or, as in the shaking of it. The word signifies properly, not so much a shaking of the tree, as a shaking off, or, striking down of the fruit, by beating of the tree, Deut. 23.20. the law here alluded to. See ch. 24.13.

{two, or three berries} A defect of the disjunctive; as 2 King. 9.32. chap. 38.14. a very small number, Matth. 18.20. to wit, are left.

{in the top} Heb. in the head: as ch. 2.2.

{of the uppermost bough} So called in the Hebrew here, and ver. 9. (for it is nowhere else read) because it is lift up above the rest, Ps. 94.4. ch. 61.6. where, by reason of the height, they cannot easily be reached.

{four, or five} As before, a small number, 2 King. 7.13.

{in the outmost fruitful branches thereof} Heb. in the branches (ch. 27.10. properly, side branches; or, spreading branches, Ezek. 31.6, 8. See Chap. 2.21.) of her fruitful tree: such an one, as has great store; and whence the more, therefore, might well be spared, and left; a defect of the substantive: as Gen. 49.22. See ver. 5.

{saith the Lord God of Israel} Jehovah; who both can, and will fulfill what he says, chap. 1.20. & 14.24, 27. and the God of Israel still, (but not of the Syrians) notwithstanding these heavy judgments inflicted, as well on the one, as on the other. See Deut. 30.7, 10. Levit. 26.44.

V. 7. {At that day shall a man look to his Maker} The residue of God's people, refined, and reformed, by these forementioned calamities, shall then, abandoning their idols, repair unto God, seek to him, trust in him, and depend upon him. So ch. 10.20, 21. God's end in the chastising of his, being, not to drive them away from him; but to reclaim them from their wanderings, and to bring them home to him, chap. 19.22. & 27.9. This was in part fulfilled in the reign of Ezekiah, 2 Chron. 30.11. and of Josiah, 2 Chron. 34.33.

{that day} As ch. 4.1, 2.

{look to} That is, trust to, depend upon; as Ps. 25.20. & 34.5. & 121.1, 2. & 123.1, 2. & 141.8. ch. 8.17. & 45.22. Because what men trust to, that they are wont frequently, and wistly to look after, and to have their eyes much fixed upon. See the contrary, wherewith God's people are upbraided, ch. 22.11. & 31.1.

{his Maker} Whom therefore he owes all duty unto, and ought wholly to depend upon, Deut. 32.6. Ps. 100.3. and 149.2. Eccles. 12.1.

{and his eyes shall have respect to the Holy One of Israel} The same notion, in other terms. See ch. 1.4.

V. 8. {And he shall not look to the altars} Erected for idol service, chap. 27.9. Jer. 11.13. & 17.2. Hos. 8.11. Nor to the idols, for the worship of whom they were erected, chap. 30.22. and were placed therefore near to them, but above them, 2 Chr. 34.4.

{the work of his hands} Whether altars, or idols, 2 King. 21.5. Psal. 115.4. chap. 2.20.

{neither respect that which his fingers have made} See ch. 2.8.

{either, the groves, or the images} Heb. and the groves, and the images; or, both the groves, and the images; as Psal. 76.7. But the copulative is here put for the disjunctive; as Exod. 21.17. Neh. 5.8. These two words, rendered groves, and images, we find divers times joined together, 2 Chron. 34.4, 7. chap. 27.9. Of the former whereof is less doubt, or difference among the learned. Yet the word seems to be sometime used, not only for a grove, or a company of trees of lower growth, and less stature, growing thick, and close together, as on a cluster; of which kind, they were forbidden to plant any near to God's house, or his altars. Deut. 16.21. But for a model, or curious piece of workmanship of gold, or other precious metal, resembling such a cluster of trees. For some such, in likelihood, was that grove which Josiah found in the temple; but brought forth of it, 2 King. 23.6. And dealt with it, as Moses did with the golden calf, Exod. 32.20. and Ezekiah with the brazen serpent, 2 King. 18.4. not unlike to the golden vine, and platane, that the Lydian lord is reported to have represented Darius with, Herodot. lib. 7. Either of both may be termed, the work of man's hand; because, planted by man's industry, the one; and framed by man's workmanship, the other; whence the phrase of making groves, here alluded to, 1 King. 16.33. 2 King. 17.16. & 21.3. Howbeit, as before, the word altars, seemed to be put for the idols, worshiped at those altars; so here the groves, for the idols worshiped at, or in those groves. But, concerning the latter word, there is no small question: the word is not found, but in the plural, Hammanim, or Chammanim: and is derived from a noun, that signifies primarily, heat, Psal. 19.6. And in the second place, the sun, (unto whom it is also there, by the Psalmist, applied) so called, in regard of his heat, Job 30.28. Cant. 6.10. ch. 24.22. & 30.26. The Chaldee paraphrast renders it, temples: and so also does the Greek, Ezek. 6.4, 6. And some of the Rabbins, on Levit. 26.30. say that it signifies, houses, or temples, dedicated to the sun. But this seems not so probable, by the collation of other places; whence it may appear that they were rather some kind of images, than temples. For of Josias it is said, that he brake down the altars of the Baalim and cut down the Hammanim, that were aloft above, or beside them, 2 Chr. 34.4. Others therefore, of the Jewish doctors, do with more probability, conceive them to have been images. And wooden images, say some of them; as also the Greek renders the word, Lev. 26.30. because there is mention made of cutting them down, 2 Chro. 34.4, 7. Ezek. 6.6. but that is but a wooden ground. For the word, that is there used, is applied, as well to metal materials, as to wooden, or treen fabrics; as to bars of iron, Psal. 107.16. chap. 45.2. But the images, so termed, are by the Jewish writers, generally supposed to have been images of the sun; or such, at least, as were erected in honor of him, and whereby to worship him; as the heathen most of them did, Deut. 4.19. & 17.3. 2 King. 23.5, 11. Jer. 8.2. & 7.18. & 44.17, 18. Ezek. 8.16. And Joseph Ben-Gorion, in his Jewish story, tells us, that this Hamman was an image, and made like a man of a middle age, with horns on his head, like an ox, and a chin, or beard, like a dog. But other of the Jewish writers say, it was a picture made round, to represent the orb of the sun, like our signs of the sun. And Benjamin the Jew, in his travels, tells us of a town he met with, inhabited by Cushites, near whereunto were abundance of altars, and images, resembling the round orb of the sun, whom that people worshiped; which, by magical arts, at the sunrising, when people, men and women, came to burn incense to them, shined very bright, and made a great noise. And I remember to have read in Hero, a Greek writer, his wind works; how, by artificial device, an image may be so framed, that the sun shining on it, may cause it to yield some kind of sound. But I suppose this to be but a fiction of that Jewish author: whereof he has not a few. Howbeit, from this Hebrew Hamman, it is not unlikely that the Phoenicians had their idol, from whom the Greeks and Latins had their Jupiter-Hammon; or Ammon; of whom they tell many fabulous tales. But Macrobius relates, Saturnals, lib. 1. cap. 21. that the Lybians worshiped him, not at the sunrising; (as those Jews, Ezek. 8.16. and those other people the Jew speaks of) but at the sunsetting; and represented him with the horns, not of an ox, as the son of Gorion, but) of a ram on his head, thereby representing the rays, or beams of the sun: as both, in Hebrew and Greek the words of horn, and of glittering light, are of near affinity, the one with the other. See Exod. 34.29, 30, 35. (whence the gross error of painting Moses with horns) and Hab. 3.4. It seems therefore most probable, that these Hammanim were images, of what matter, or figure soever, made, thereby to adore the sun. Nor can I therefore readily assent to that, which some later writers have conceived this term to import. The idolaters, say they, had divers places for the worship of idols, according to the divers seasons of the year, and conditions of the weather; their groves, and shady places, which they used in heat of summer: and their sun images, set in sunshine places; which they made use of in colder weather; so called, say some, because they stood in the sun, and were sunburnt. And these two sorts, say they, are joined together, as including all sorts of idols, and idolatrous services, being reduced to these two heads. But for this distinction, I find little ground, either in Scripture, or elsewhere. Groves were commonly used, by the superstitious heathen, for idolatrous employment, in regard of a kind of awful dread, that such shady, and solitary places are wont to surprise people withal, especially prepossessed with a superstitious conceit of some deity dwelling there. Nor were they wont to make use of them, more at one time than another; the closeness of the trees, in them, affording, as well shelter, in the wintertime, as shade in the summer. And Statuae subdiales, as they render the word, signifying images set in the open air; having no covert, but what heaven affords, seems not so well seated for winter service, or for use, suitable to cold and blustering weather. I adhere therefore to the former; and suppose groves, and these sun images, to be joined together; because these idols were oft placed, as well in their groves, and high places abroad, as in their temples, and houses within doors. See 2 Chr. 34.4.

V. 9. {In that day} At that time, (as ver. 4.) when God shall execute the judgment before denounced. For to that the prophet now returns again, illustrating it further, by the procuring causes of it, ver. 10. and the sad effect of it, ver. 11.

{Shall his strong cities be as a forsaken bough} Heb. his cities of strength, (as Prov. 10.15. & 18.11.) shall be as the leaving a side bough, or branch; such as makes a shade, Ezek. 31.3. answering not unfitly to that other word used, ver. 6.) Or, of a wood or, thicket. For the word, here used, also sometime so signifies, 1 Sam. 23.15, 16, 18. 2 Chr. 27.4. As a bough or a branch that is left behind, to wit, by those that did lop, or shred a tree: or; as tree left for a stander, when the whole wood about it is felled. For the word forsaken, does not well suit here. In regard of birds or fowl, that nest, or roost in a tree; or, in regard of beasts that had shade and shelter, formerly, from it; may a tree, or bough, be said to be forsaken, Ezek. 31.4, 12. Dan. 4.12, 14. but not properly by the husbandman, who when he lops a tree, leaves some bough or branch, either neglecting it, or because he cannot well come to it; or because he has no need of it; or has further uses there for it. And although the cities, here mentioned, might in the former respect, be compared to a forsaken bough, because left by their inhabitants, being driven away from them, as birds chased from a tree, which was before their wonted harbor, chap. 16.2. Yet that seems not to be the thing that the prophet here aims at; but that their strong cities should stand solitary, left alone and desolate; (such of them, at least, as were not utterly razed, as Damascus was, ver. 1. and some of Israel, it may well be, were) the whole country, and smaller towns and villages, round about, being utterly wasted and ruined. See chap. 1.7, 8.

{and an uppermost branch} As ver. 6. A standing bough, that is left on the top of a tree, when the rest are all lopped away, naked and bare. Though some expound both this, and the former, of boughs and branches of fruit trees, left naked and bare; and many times also broken and mangled, despoiled wholly of their beauty, when the fruit is all beaten down. But the former seems to agree better, both with the prophet's scope, here, and the like elsewhere. See ch. 30.15.

{which they left for the children of Israel} That is, which the enemy left; God in his providence, so disposing things, out of his gracious affection to his people, of whom he had reserved a remnant to himself, ver. 6. that yet some places should be spared for them, when the residue should be destroyed. The verb is impersonal, and may well be rendered, which shall be left (See chap. 2.19.) for the children of Israel; as for the anointing, Chap. 10.27. Howbeit, some interpreters turn it another way, reading the words, which shall be left, or, forsaken by the children of Israel; as ch. 7.16. And others, yet, a third way, supposing this latter clause to have some reference to the ancient inhabitants of the land of Canaan, in Joshua's time, and their leaving the land, upon the Israelites' entrance thereupon; and this way the Jewish doctors generally go; and divers also of our interpreters, some reading the words, as they left them. The note of similitude supplied before the relative; as Exod. 34.18. Jer. 44.8. Some, which they left, (to wit, the Amorites, and Canaanites) before the children of Israel, that is, for fear of them, as Exod. 2.15. Chap. 21.15. That which some understand of their leaving their tillage, and their fruits, (because one of the words, beforegoing, has affinity with another word that signifies plowing, and the other belongs to a tree) and betaking themselves to their strong forts, and fenced cities for fear, Exod. 23.27, 28. Josh. 2.9, 11. & 5.1. Others, of the leaving of their forts themselves, and their fenced cities, being by the Israelites dispossessed of them. And thus most of the Rabbins. Some, also, making the two words, in the foregoing sentence, rendered, bough and branch, the proper names of two cities, in the land of Canaan, called Horesh, and Amir, whereof yet we find no record in Scripture. But these latter interpretations, though not wanting great authors, seem somewhat too coact.

{and there shall be desolation} As chap. 6.11. Or, it shall be desolations, that is, most desolate; (see chap. 1.7.) to wit, Samaria, the royal city, says one Rabbin; the land of Israel, says another. I suppose it has reference to the first words of the verse, His strong cities, &c. each of them shall be desolate, See chap. 20.2. and 26.19.

V. 10. {Because thou hast forgotten the God of thy salvation} The procuring cause of this their calamity, their forgetting, neglecting, disregarding, and rejecting him, that might, and would have saved them, had they been mindful of him, and faithful to him, Deut. 8.14. Psalm 106.13, 21. Jer. 2.32. & 3.21. & 13.25. & 23.27. Ezek. 22.12. & 23.35. Hos. 8.14. & 13.6. The person is changed; as chap. 14.3. and the words are in the feminine, directed to the land, or state of Israel, as to a woman, or a wife, that had forgot her duty and loyalty to her husband, Prov. 2.17.

{the God of thy salvation} Or, thy saving God. God your Savior. So Psal. 18.46. & 25.5. & 27.9. & 62.1, 2, 7. as, the God of my mercy; or, my God of mercy: that is, my merciful God, Psalm 59.10, 17. And the God of my righteousness; or, my God of righteousness: that is, my most righteous God, Psalm 4.1.

{and hast not been mindful of the rock of thy strength} Or, thy rock of strength. Your strongest rock; as the cities of thy strength, or, the cities of strength: your strong cities, ver. 10. So Psalm 62.7. He that would have protected you more surely, than all those your strongholds, which you did mind and trust to, when you minded not him; for the one of them is here opposed to the other, see Deut. 32.4, 30, 31. Psalm 31.2, 3, 4.

{therefore shalt thou plant pleasant plants} Heb. plants of pleasant; to wit, flowers, or fruits, as Gen. 30.14. Cant. 7.13. with chap. 2.12. A defect of the substantive, as there, in the Canticles; and here before, ver. 5.

{and shalt set it with strange slips} Heb. and with a slip of a stranger, or foreigner, shalt thou sow it. A defect of the instrumental particle: as ver. 5. a slip, for, slips, collectively; as Ezek. 8.17. and plant, for plants, ver. 11. It is used, more especially, for a branch, or, slip of a vine, Num. 13.23. Ezek. 15.2. a slip of a foreigner, for foreign slips; brought out of foreign parts, and in that regard, of more esteem. Shalt thou sow, or set: for the Hebrew uses the same word for both, Levit. 19.19. Deut. 22.9. it, to wit, your vineyard, or your garden; the pronoun, for the noun; as 2 King. 25.4. Chap. 30.8. He compares the state of Israel to a curious lady, that delights in beautiful flowers, affects choice fruit, desires foreign plants, is careful to procure them, to plant her places of pleasure with them, and sedulous in nursing and tending of them there; as the next words imply, ver. 11. See a strange vine, in another sense, Jer. 2.21.

V. 11. {In the day shalt thou make thy plant to grow; and in the morning, shalt thou make thy seed to flourish} All the pains you shall take and all the cost you shall be at, in making provision for the maintaining of your state, and the continuance of it, in a plentiful, beautiful, and flourishing condition, shall come to nought; it shall be spoiled, and destroyed all, by the enemy. There seems an eye had to that threatening in the law, Deut. 28.29, 30, 33.

{In the day} In the daytime: Day by day, as Psalm 42.8.

{make thy plant to grow} The single word signifies, to grow much, or apace, Job 8.7, 11. & 12.23. & 36.26. Psalm 73.12. & 92.12. But here it is in a redoubled form, as importing a double desire, endeavor and diligence, constantly employed, by all means that might be, to strengthen and advance their estate. See Chapter 9.10.

{in the morning} A phrase implying commonly much sedulity, and industry in pursuit of a business, Psalm 5.3. & 127.2. Eccl. 11.6. ch. 5.11. & 27.3. and it may here be referred, as well to the hastening of the growth, and putting forth of things, set, or sown, as to the early and constant care used about them: in allusion to Aron's rod, that being a dry stick overnight, was found budded, and blossomed next morning, Num. 17.8. or, to the practice of those, that use artificial means, and helps, for the forwarding of plants and fruits, See Ezek. 17.24.

{make thy seed} As before; thy plant. That which you have set, or sown. See ver. 10.

{to flourish} Or, bud, or, blossom: as Num. 17.8. Chap. 27.6. & 35.1, 2.

{but the harvest shall be a heap in the day of grief, and desperate sorrow} This clause is by divers, diversely both rendered and expounded. Those that read the words, as they are here rendered; do thus expound them: that in the day, or at the time of their calamity, and irrecoverable grief, which they shall sustain by the enemy, all that they had gotten together, should be suddenly consumed, as a small heap of corn is, when a great multitude, or, a whole army that have been long pinched with famine, shall light on it; or all that you have taken so much pains for, shall be laid together on a heap, for the enemy, to divide, and share among themselves. See Chap. 15.7. or, shall all be spoiled and destroyed, as such choice and precious matters are wont to be, when they are regardlessly jumbled together, and so cast upon an heap. See chap. 33.4. & Jer. 43.12. And this I suppose the genuine sense of the words. Which one of the Jewish commenters observes to have been a proverbial speech among them, concerning labor in vain. Your crop is come to an heap, or, your whole crop is all on a heap. But some others, and so of the Jewish teachers, render the words far otherwise, to wit, The crop, or, the branches shall be removed in the day of inheritance, and there shall be deadly grief; or, The heap of the crop, in the day of inheritance, shall be deadly grief: or, The crop in the day of inheritance, shall be a heap and deadly grief: that is, as some, your children, whom you have with so much care, and cost, brought up, as others, your wealth, which with so much pains and travail, you have raised, and brought to a height, shall be taken all from you, and carried away, when you should come to enjoy it, and reap the fruit of it, which shall be as deadly pangs, and pains unto you; it shall go so near to the heart with you, Deut. 28.34. Or, all the fruit, or crop, that for all your forepassed care, and cost, shall accrue unto you, shall be nothing else, but an heap of heart's grief, and sorrow, Eccl. 2.11, 17, 18.

{but} A defect of the adversative: as Psal. 119.69, 70, 78.

{the harvest} Or, crop: as chap. 16.9. Joel 3.13. yet, according to others the branch. For so is also the word used, Job 29.19. and branch for branches, or boughs: as Job 14.9.

{an heap} So the word commonly signifies, Exod. 15.8. Josh. 3.13, 16. Psal. 33.7. & 78.13. nor is it ever found otherwise used: and some put in here the restrictive particle, but; reading it, but an heap only: as Job 8.9. Jer. 46.17. Yet divers of the Rabbins, whom some of ours also, here, follow, would refer it to a root, that imports removal, ch. 10.31. & 16.2. & 22.3. & 33.3.

{in the day of grief} Heb. of grievous: a defect, as the Jews that go this way, note, of the substantive, plague, or stroke, expressed, Jer. 14.17. & 30.12. or, wound, or breach: as Jer. 10.19. Nah. 3.19. the like defects, see chap. 5.2, 4. ver. 5, 10. Jer. 17.16. Ezek. 13.14. Howbeit, the same word, but descending from another root, does ordinarily signify an inheritance, or possession, Num. 18.23, 24. Chap. 54.17. & 58.15. and so some would here take it: and the time of harvest, termed the day of inheritance, or possession; because the fruits of the earth, and of men's labors are wont then to be inned, and enjoyed, Deut. 16.13, 14. Joel 1.5. but little difference there is, in the vowel points, between the word, in the one use, and in the other.

{and desperate sorrow} Or, deadly pain. So Jer. 30.17. from the same root is man termed Enosh, miserable, or mortal. See chap. 2.9. Some suppose the copulative here to be, but a mere expletive: as 2 Sam. 13.5. and so they knit the first words of the clause, with these last: The heap of the crop shall be deadly pain, or grief. In which sense if we take it, it may better be rendered, The crop shall be a heap, and deadly pain, or grief; that is, an heap of deadly pain, or, grief: as a cloud and smoke, for, a cloud of smoke, chap. 4.5. Others make it, a distinct branch, and there shall be deadly pain: as the last clause of ver. 9.

V. 12. {Woe to the multitude of many people} Some would knit the ensuing passage, to the foregoing part of this chapter; as if in these words were contained a reason of the desperate grief mentioned, ver. 11. to wit, the multitude of strange people breaking in upon God's people; which the prophet should here lament. But by the most, and best, they are deemed to belong to a new sermon, or prophecy; in regard whereof, some interpreters, rent off the three verses following from this chapter, and glue them on to the next, as if this parcel, and that chapter, made up one entire prophecy, or sermon. The reason they give of it, is, because these three verses contain a denunciation of judgment, against those people of several countries that assisted Sennacherib, and served under him, in his expedition against Judah, and Jerusalem; and the eighteenth chapter is against the Ethiopians, whose destruction God would have beforehand denounced, that God's people might not expect any aid from them, or any means to be used by them, to divert the Assyrian, from his intended invasion of it. But this seems but a weak ground, to make them one sermon: being of so divers subjects. Howbeit these words seem to begin a new, but short argument; and clearly to intend the downfall of those forces, that Sennacherib led against God's people. See chap. 30.28. & 36. & 37. Although there want not, that understand them, of such nations, as joined with the Syrians, and accompanied them in Ahaz his time, in the oppugnation of Jerusalem, Chap. 7.1. But the tenor of the text, and all the circumstances of it well weighed, carry it rather the former way.

{woe} Of this particle, see ch. 3.11. & 10.5. & 18.1. Some would have it rendered, Alas: as Joel 1.15.

{the multitude of many people} Or, as some, to the tumult, or, noise, of many peoples; (for the word is plural, as intimating, a variety of people, out of several countries, that served under the Assyrian. So Chap. 10.13, 14.) that is, say they, to the many tumultuous people, and it is true indeed, that the word rendered multitude, is sometime used for tumult, or noise, as chap. 31.4. Jer. 47.3. Amos 5.13. as also, that it is derived from a word, that has a notion of noise, or tumult, used in the very next clause, because multitudes meeting are commonly tumultuous: but neither does it always necessarily imply or import noise, and tumult: as Gen. 17.5. nor is there any need here to depart from the ordinary reading, and most general acception of the word, designing here the vast multitude, or number of them, joined in one body: as the other addition of many people, the multiplicity of nations, whereof that body consisted. Howbeit, because the ensuing parallel member may seem to plead for the former translation: to accord both members, it may well be rendered more fully, the streperous, or tumultuous multitude: as implying both their multitude, and the manner of their demeanor, See the next clause, and the next member: and Ezek. 30.10.

{that make a noise like the noise of the seas} Heb. according to the seas making a noise, See chap. 5.30. Jer. 6.23.

{and to the rushing of nations} Or, rustling, or, tumultuous noise, ch. 5.14. & 13.4. & 25.5. or outrage (ch. 37.28.) of nations: that is, to the rustling, or tumultuous, or outrageous people. See Jer. 47.3. Or, (which I take to be the most natural syntax: for, the woe is denounced to the persons, or people) to the rustling, or raging, and raging company, the abstract, for the concrete, rustling rage, for rustling, and raging company, as pride: for a proud man. Jer. 50.31. folly, for a foolish man. Prov. 24.9. See chap. 13.4.

{that make a rushing, like the rushing of many waters} Or, that make a rustling: or, that rage according to the rustling, or rage of many waters, Psal. 93.4. chap. 8.7. & 28.2. Jer. 51.55. Rev. 1.15. & 14.2. & 19.1, 6. See chap. 16.14. a defect of the relative is in either branch; as chap. 42.5.

V. 13. {The nations shall rush, like the rushing of many waters} Rush, that is, break in with rage: or rustle: break in with much noise. They shall break in with such a hideous noise, as the sea, or, some great river is wont to do, when it has broken through, or got over its sea walls, or banks, as if they would with a rage, and violence irresistible, bear down, and carry away all before them, chap. 8.7, 8. & 59.19. Jer. 51.42. See in what a blustering, and boisterous manner, the Assyrian broke in, Chap. 36.1–20.

{but God shall rebuke them} Heb. and, (as chap. 16.12.) he shall rebuke him, or, one shall rebuke him, that is, he (to wit, Sennacherib, with all his forces) shall be rebuked: by whom, but by God? Chapter 59.19. whose rebuke is not verbal: but real, and efficacious: able, not to still only, the noise and rage of the sea, Psalm 93.3, 4. and that with a word; Matth. 8.26, 27. Mar. 4.39, 41. but to dry it up, so that men may walk through it dryshod, Psal. 66.6. & 106.9. chap. 11.15. & 50.2. and much more to bring down, and abate the rage, and to still, and calm the tumultuous outrage of any persons, or people whatsoever, Psalm 91.5. & 65.7. & 68.30. & 76.6. ch. 25.5. See this effected, ch. 37.36.

{and they shall flee far off} Heb. and he shall flee far off: to wit, Sennacherib, who upon the discomfiture of his forces, by the ministry of an angel fled to Ninive, faster by much, than he came out from thence, ch. 31.9. & 37.37.

{and shall be chased, as the chaff of the mountains before the wind} As chaff, that the least puff of wind will anywhere easily drive before it, Psalm 1.4. & 35.5. and not chaff in the floor; Dan. 2.35. Hos. 13.3. but as chaff of the mountains: or, chaff on a mountain: as chap. 18.3. on some high place, where the wind has most power, and nothing either to restrain the force, and violence of it, or to stop, and stay that that is driven by it, Chap. 41.15, 16. Jer. 4.11, 12.

{and like a rolling thing before the whirlwind} The Hebrew word is commonly used for a wheel, as chap. 5.28. & 28.28. but in this place some suppose it, to signify, thistledown; others more generally, a round wisp, to wit, of stubble; or some other suchlike light stuff, Psalm 73.13. Job 21.18. Chapter 41.16. Jer. 15.24.

V. 14. {And behold} Take notice of, and consider seriously: a most strange, and sudden change, See chap. 3.1. & 7.14.

{at evening tide trouble, and before morning he is not} There is in the Hebrew, a transposition of one copulative; as Gen. 22.4. and the defect of another: as chap. 16.14. which makes the sentence the quicker. And it is indeed a brief, and concise, but quick, and lively description of a great and sudden alteration, within the space of a night, both in the condition of Ezekiah, & those besieged with him; and of Sennacherib, and his forces, that lay without in siege against them.

{at evening tide trouble} Or, terror, as it is commonly, and constantly rendered elsewhere, Job 18.11, 14. & 24.17. & 27.20. & 30.15. Psal. 73.19. Ezek. 26.21. & 27.36. & 38.19. All within Jerusalem overnight affrighted, and damped, with Rabshakeh's blusterings, and menaces, together with the consideration of the state of the whole country, about them, and a puissant army of so many thousands set down before them; so that well they may be deemed, to have been even at their wits' end, ch. 22.2, 5, 7. & 33.7, 8. & 36.1, 22. & 37.3.

{before morning he is not} Ere morning appear, he, and his, are all gone, there is not an enemy to be seen, chap. 37.36, 37. Thus weeping at even, and joy in the morning, Psal. 30.5. And he seems to compare the Assyrian to a tempest of wind, that rises, and blusters towards the evening, but is laid again, before the next day. Though some understand the whole of the Assyrian forces, that they were frighted in the night, by that sad, and sudden work, that the angel made among them; and fled away in the morning. So evening should be taken for night: as Gen. 1.5, 8. But the former seems more familiar.

{this is the portion of them, that spoil us, and the lot of them, that rob us} A sweet and comfortable close to God's people; but sad and dismal to all their opposites. Such success are they all like, yea sure in fine to have, that maliciously oppose, and impugn, God's people. See the like, but in way of a vote, Judg. 5.31. Psalm 83.9–18. There is in the words, a metaphor taken from portions, either of allowance of meat, or drink, Jer. 52.34. Dan. 1.5, 8. or of land, rather, and inheritance, divided among coheirs by lot; as Psalm 11.6. & 16.5, 5. Jer. 31.25. Act. 8.21. See the very like, in plainer terms, Job 20.19. Of the other two terms here used, rendered, rob, and spoil. See c. 10.2, 6, 13.

CHAPTER 18

V. 1. {Woe to the land} A new sermon, or prophecy, here begins, as most generally agree, but against whom it is denounced, or whom it specially concerns, is much questioned by many. Some understand it, as menacing the ruin of Egypt: which others reject; because the very next is peculiarly, and directly addressed against that state. Others suppose, that it threatens the Ethiopians, whom they deem to be described in the first, and second verses. Others would have it meant of the Romans, by whom Jerusalem was destroyed. The Jewish doctors, of Gog, and Magog, to be destroyed in the days of their Messiah, Ezek. 38.4. And lastly, some Spanish writers, of the inhabitants of the new world in America, whom they vaunt of, as their converts. I suppose the prophecy to contain a denunciation of destruction against the Ethiopians, to be inflicted by the Assyrians, chap. 20.4. (with a promise of future restitution, ver. 7. in the times of Christ's kingdom:) but directed to the Egyptians, as their neighbors, Ezek. 29.10. and confederates, Ezek. 30.5. advising them by their ambassadors to advertise the Ethiopians, of their ruin approaching, Ezek. 30.9.

{Woe to the land} As spoken by way of denunciation, like that, chap. 17.12. But they who so take it, observe not, that the denunciation of evils here mentioned, is darted, not against the land, or people in this verse, described; but against the people deciphered in the next verse, whom, they are there willed to send a message to, to acquaint them therewith: as appears by verse 7. For those, and no other, are threatened with destruction, in the one place, unto whom restitution is promised in the other. I suppose rather therefore, that the word is here used in way of compellation: as ch. 55.1. Zach. 2.6. and so both the Jewish doctors, and some of ours also, here take it; rendering the words, not, woe to the land, but, Ho the land, &c. to wit, of Egypt. See the like diversity of exposition, ch. 10.5. & 29.1.

{the land shadowing with wings} This many interpreters apply to Ethiopia; or some part of it; reading the words, the land of shadow of wings; and understand thereby, some, a land shadowed, with a circle of mountains environing it. Others, with locusts, and flies, that abound in it, chap. 7.18. Joel 2.19. or, with flight of fowl, that at time of year, out of the colder regions, fly in great flocks thither. Others, a land shadowing, either the sea, which it lay upon, with the sails of their ships, which to them, are as wings, or the countries they trade unto with wares, and commodities, cap. 45.14. or, the lands, they invade, like locusts, Judg. 6.5. 2 Chr. 14.9. & 16.8. with the multitude of their troops, as wings; for so are troops sometime termed, Dan. 11.12. beside that, some would have it termed a land of wings, because it was divided, say they, into two parts, by the Red Sea, or Arabian Gulf, that severed them, the one from the other; the eastern containing some part of Arabia, and the western, that bordered upon Egypt. But others, rather, (whom I concur with, for the reason above rendered) understand the land of Egypt to be here deciphered. Which some of them suppose to be called, the land of shadow of wings, because it used to put other people, and God's people especially, Ezek. 31.6. & 29.16. in great hopes of ample protection from it, chap. 20.5, 6. & 30.2. & 31.1. & 36.6. now shadow, Num. 14.9. Judg. 9.15. Psalm 91.1. Eccl. 7.12. and wings, Deut. 32.11. Psalm 91.4. and shadow of wings, Psalm 17.8. & 36.7. & 57.1. are emblems of protection, and the word shadow, is here, say they, in a double form, to denote the amplitude of protection, that Egypt was wont to promise. But because the word here used is nowhere found, so to signify: but is used commonly and constantly, for a cymbal, or suchlike musical instrument, that makes a tinkling, or jingling sound, being shaken, or stricken with the hand, 2 Sam. 6.5. Psalm 150.1. Others therefore, and so the old Latin, render it, the land of a cymbal. Which title, or term, some suppose, to be given unto Egypt, as implying, it to be but a jingling wing; that promised much protection, but answered not expectation, chap. 20.6. & 30.5. & 36.6. Ezek. 29.6, 7. was like a tinkling cymbal, 1 Cor. 13.1. according to that, Jer. 46.17. the King of Egypt is but a noise; makes a great noise; but does nothing. Others suppose the land of Egypt, to be termed a land of cymbals, or, jingles; (the word taken collectively, as others the like, chap. 5.12.) in regard of that great abundance of jingling instruments, by the Greeks and Latins, termed sistra, used perpetually, in the superstitious rites of their goddess Isis; and so rife among them, or peculiar to them, that by other people it was termed, Egyptian music; and the same of so near affinity for sound, and handling, to the Cymbal; that the old Greek glossaries interpret the one sometime by the other: the one also is supposed by some to be mentioned with the other, where it is in our English, very unfitly, and no less diversely rendered, fiddles, by the ancienter translators; and cornets, by the latter, 2 Sam. 6.5. for the word is nowhere else found; but signifies such a kind of instrument as by motion and agitation, yielded a musical sound, as both cymbals, and these jingles did; for so we shall make bold to term them, until we have a fitter name for them. The difference between them was, that the one was of a spherical, the other of an oval form, made hoop-wise, with little bells hanging on the brims, or edges of it, which some suppose here, to be meant by wings, and this kind of instrument to be termed here a cymbal of wings, or, a winged cymbal, to distinguish it from the other kind, commonly so called. In regard hereof, therefore, might Egypt well be termed the land of cymbals, or, jingles; such kind of music being nowhere so rife as there, though for the other term of wings, some of those that thus understand the word cymbal, conceive that to look another way: and the word, land, as having reference to both, they render the text a land of cymbals, a land of wings: as if it were said that jingling land of wings, deeming it so to be called, because by the river Nilus, running through the whole body of it at length, chap. 19.5. it was divided, and parted into two moieties, lying on either side the river, as two wings: for so is the word used, chap. 11.12. & 24.16. However certain it is, that not Ethiopia, but Egypt, is here described.

{which is beyond the rivers of Ethiopia} That is, as some, beyond those rivers, that out of Arabia empty themselves, either into the red, or the midland sea, or, as others, besides, or, on the side of: or, on this side of; as the word is oft used, Num. 21.13. & 22.1. & 32.19, 32. Josh. 22.7. 1 Sam. 14.1, 4. Job 1.19. See chap. 9.1. & Zeph. 3.10. However, we read it, the words here rather seems to design some other land, bordering near upon the Ethiopian coast, as Egypt does, Ezek. 29.10. than Ethiopia itself, beginning at the last cataract, or downfall of Nilus.

{the rivers of Ethiopia} That is, either those rivers that run into Nilus, whereof Astaboras, and Astapus, are said to be two principal ones, Strabo, Geograph. lib. 17. or Nilus itself, called the Ethiopic river, because from, and through that country, it comes down into Egypt, and in the plural, styled rivers here, as also, Ezek. 29.3, 4. either in regard of the rivers, that by the way it receives; or, of the watercourses drawn out of it, partly above, to abate its violent current: partly, beneath, for the benefit of the bordering places, Chap. 19.6. or, in regard of the several streams, and channels, that it runs in, both above, in Ethiopia, where by branching itself, it makes sundry great islands, whereof Meroe a chief one: Strabo, lib. 1. & 16. Pliny l. 5. c. 9. as also below, in Egypt, where by seven famous channels, it empties itself into the midland sea, chap. 11.15. Or, as some; the rivers of that part of Arabia, which the Chusites inhabited, lying between Judea and Egypt, running, as the brook of Rhinocorura, into the lake of Sirbon, and Besor, into the Mediterranean sea, and Ceris, with some others, into the red sea. See Herodot. l. 2. & Strabo, l. 17.

{of Ethiopia} Heb. Cush, as Chap. 11.11; a country so called, because inhabited by the posterity of Cush, the son of Cham, or Ham, Gen. 10.6. 1 Chr. 1.8, 10. Who at first seem to have sat down in, and peopled some part of Arabia, Gen. 2.13. Num. 12.1. 2 Chr. 14.9, 14. and in process of time, not only to have extended their habitation unto the shore of the red sea, but to have pierced also, into the islands that are scattered here and there, about the mouth of the same: and from thence (which was no difficult matter for them to do) to have wafted over in the African continent: wherein, on the south of Egypt, they at length settled themselves: And hence that division of them, into the Eastern, and Western, the Asian, and African Ethiopians, or Cushites, of which may be seen Herodotus, liber 7. and Strabo, liber 1. and may help to reconcile the differences that are among writers, concerning the place of their abode.

V. 2. {That sendeth Ambassadors by the Sea} This sending of Ambassadors by Sea, some understand of the Ethiopians: on the one side of the red sea, sending over to them that inhabited on the other side, for the levying of forces to go forth with them, to war against the Assyrians, or some other common enemy. Others, of sending out heralds of arms, to defy the Assyrian, and bid them battle. To which purpose, they suppose to make, that rumor of Tarhakah, the Ethiopians coming against Sennacherib, Chap. 37.9. Others, of the Egyptians sending, as some, to the Jews, to put them in hope of supplies, and assistance against the Assyrians: or, as other rather, to the Ethiopians, to inform them of the Assyrian preparations against them, and the evils, that from them they were like to sustain.

{Ambassadors} As Josh. 9.4. Ch. 57.9. Jer. 49.14. or, Messengers; for the word is general, Prov. 13.17. & 25.13. Howbeit, because the word is found used for images, chap. 45.16. Some would have it here so to signify, understanding this passage, not of sending messengers; but of sending Osiris his head; as Lucian tells the tale: or an epistle, as some of the Greek Fathers (to bring it nearer home to their version) concerning the reviving of Adonis, put up in an earthen pot, and so cast into the sea, to arrive beyond sea, at Byblos, which by the Devil's help, within a few days, it used to do. But neither is this relation of any certainty, nor is there any mention of images in it: nor appear therein the paper-boats spoken of in the text: and what is called Tsirim here, is in the next branch termed maleachim, which is, questionless, messengers, and small reason therefore to depart from the version received.

{by the sea} The red sea; that runs along by the coast of Egypt, and Ethiopia, on the one side: and of Arabia, on the other side: called therefore, the gulf of Arabia, as that other beyond it, the Persian gulf. See Jer. 49.14.

{even} Heb. and. But some suppose the copulative to be here redundant; as ch. 17.11.

{in vessels of bulrushes} Heb. of rush. For the word is general, of all kind of rush, Job 8.11. so called, of a word that signifies to drink, Gen. 24.27. because rushes require moisture, and thrive not, but in miry and watery places, Job 8.11. chap. 35.7. But it is here taken collectively; for rushes; as Exod. 2.3. And some suppose it to be used here, in way of derision, as scoffing at the aid that the Egyptians should undertake to afford the Jewish people, against the enemy, whoever he were, as if it were said, You will send them supplies in vessels of rush, or, in paper-boats, as we use to say, (for their paper was a kind of rush) the matter of your shipping, and the supplies you send in them, will be the one like the other. But he seems rather to speak here of their ordinary manner of sending messages, and passing to and fro, in those parts, in boats, or vessels made of paper, (not such as we now use, but such as was anciently used; for writing, and was most plentiful in Egypt) and of other the like kind of rush, and reed, whereof they had great store, Ch. 19.6, 7. And of such kind of vessels they had much use, both in Ethiopia and in Egypt; partly, for expedition, and partly, for safety, in shallow waters especially, in regard of shelves and rocks, and in steep downfalls, and stiff streams of rivers, which other vessels, of matter less pliant, would not so well brook. These, both the Ethiopians, and Egyptians, much used, in the downfalls of Nilus, as Strab. lib. 17. The rather, because they could easily draw them ashore, carry them on their shoulders over land, and put them beneath into the water again, Plin. lib. 5. ch. 9. The Egyptians very much, also, in that river, as Plin. l. 7. c. 56. but especially in their yearly deluge, when their whole country, the cities only and higher ground excepted, lay all under water, and was, generally, on float: as Lucane, lib. 4. Of these paper-barks, Theophrast. lib. 4. c. 9. Strabo, l. 17. and Plin. l. 6. c. 22. & l. 13. c. 11. Though Herodote, l. 2. speaks of another kind of shipping, that they had for burden: and of some earthen boats of potters work, that they used sometime in the river, Strab. l. 17. and Juvenal, sat. 15.

{upon the waters} Heb. upon the face, or, surface of the waters; as Gen. 1.2. & 7.18. Here the phrase is the rather used, because these kind of boats or, barks, did rather float, and glide on the top of the water, than dive anything into it, not drawing much water, as those of plank and timber usually do.

{saying} This word is not in the original. Yet either the same as Ps. 105.14, 15. Act. 7.32. or somewhat the like, as Ps. 27.8. is necessarily to be supplied. Those that suppose the words following to be spoken in the person, either of the Ethiopians, or Egyptians themselves, as delivering instructions to those that they sent, supply, saying. Those that take them, as spoken in the person of God, or the prophet from God, supply, say, as enjoining, or advising the Egyptians; what message God would have them send to their friends and allies, as ch. 22.15.

{Go ye swift messengers} Heb. light; as ch. 19.1. Either alluding to the lightness of their passage-boats, above mentioned. Or, because lightness is a means of swiftness, as heaviness of slowness, in motion. In whose person they are spoken, was before specified.

{to a Nation} The Assyrians, say some, the Israelites, say others: but neither sort find any mention what their message should be: and so dispatch messengers without a message. I suppose it rather, the nation, here described, to be the Ethiopians, whom the Egyptians should send to.

{scattered} Or, as some, outspread. Heb. protracted, drawn out at length. Used of time; as Prov. 13.12. Ch. 13.22. Ezek. 12.18. Or of place, as Judg. 4.6. ch. 5.18. That which the Jewish doctors understand of the Israelites driven out of their country, and dispersed by the enemy. Some of ours, of the Assyrian, drawn far away from his country, and in war now against Judea, ch. 5.27. But others, rather, of the Ethiopians, called, a scattered, or dispersed people; in regard of the large territory, or land overspread with them, reaching part of it from the Persian gulf to the red sea, and part of it again from the red sea, to the main ocean. Though some expound it in a future notion, as spoken by way of prediction, to be dissipated, and dispersed. The like whereunto, see Psalm 137.7. ch. 27.13. Nor want there, that expound it people of long stature, from chapter 45.14. But I find not the word anywhere so used.

{and peeled} Or, as some, to be peeled; as before: that is, stripped of all. A metaphor taken from the pulling off hair; either from head, or beard, Ez. 9.30. Neh. 13.25. ch. 50.6. which some apply to the present estate of the Jews; some to the future, of the Ethiopians, by the Assyrian to be despoiled. Some to the Assyrian, as exhausted, and left bare of their soldiery. But it may well, in his native and proper sense, be understood of the Ethiopians, being a peeled, and beardless people. For the word imports a want of hair, Levit. 13.40, 41. Little whereof is found on Ethiopian bodies, by reason of the heat of their country. For the word polished, by which some render it, because it is of iron and brass, and instruments made of either, so used, 1 King. 7.45. Ezek. 21.9, 10, 11, 28. is not so fit here.

{to a people terrible from their beginning hitherto} Heb. from him: or, from that, and further. The phrase is used, either of time, as Levit. 22.26. Num. 15.23. Or, of place as 1 Sam. 10.4. & 20.22. Some take it, here, in the latter sense; and of these, some understand it of the Assyrians, that were terrible to other nations, as well on this side, as beyond them. Others, of those Ethiopians that dwelt farthest in the inland parts, more remote from the sea, and from society with other people. And therefore, as the more black and grim, so more horrid and savage. But the message seems to concern the Ethiopians in general, not any special part of them. Others therefore, following the Latin, read it, Beyond whom there is no other. Either in regard of situation say some, or in regard of fierceness, say others: but I see not how the text will bear either. Those that take the phrase in the former sense, understanding it of continuance of time, as our English, and many others do, apply it, some to the Jewish people, who were terrible to other nations, from the time that God first made a nation of them, and long after, in regard of those strange works, that God, at several times wrought for them, Deut. 4.34. Josh. 2.9, 10. & 5.1. 2 Chr. 20.29. or in regard of their dreadful judgments, that at sundry times he executed upon them for their sins, such as might well strike a terror into all that saw, or heard of them, Deut. 28.28, 37. Jer. 18.16. & 19.8. & 24.9. & 25.9, 18. as some would have it. Or, as some of the Jewish writers, in regard of both. But other again, understand it of the Assyrians, who had anciently been a terrible people, and subduers of other nations; the Assyrian monarchy, or tyranny rather, being of the greatest antiquity of any, at least, since the flood, Gen. 10.8–11. and endured, in likelihood, as long as any. But those that so apply it, may do well to consider, that the first founder, and raiser of that kingdom, was an Ethiopian, or a Cushite, Nimrod the great hunter, the prime son of Cush. Nor was it called the Assyrian monarchy, at first, as founded, or possessed by Ashur, the son of Sem, Gen. 10.22. or any of his issue; but might so be called, because Nimrod the Cushite, having in his conquests, (after the interruption of Babel, in which intended structure, he seems to have had a chief hand) pierced into that country, which Assur and his issue, at first, quietly possessed, did therein build the city of Niniveh, and made it the head-city of his dominions, and so is that of Moses to be understood, Gen. 10.10, 11. This application, therefore, of these words to the Assyrians, leads us home, as by the hand, to the right owners of it: and directly points, as with the finger, to the persons intended in them: To wit, the Ethiopians, or Cushites, a terrible nation from the first: and no other also, in succeeding ages: The greatest number of men, being brought into the field by their king, that is read of in Scripture, or, I suppose, in any other story. See 2 Chr. 14.9. & 16.8. There is an ellipsis, in the phrase, from that: that is, from that day, or time. As it is more fully expressed, Numb. 15.23. 1 Sam. 18.9. Ezek. 39.22. as having relation to their first original, since they began to be a people.

{a nation meted out} Heb. a nation of line line. And the word signifies sometime a line of letters, figures, or words in a book; as Chap. 28.10, 13. Whence some of the Jewish commenters, applying this to their own people, whom they imagine to be here intimated, would have it to contain a reason of their then low condition, because they had no more knowledge of God and his law, (Chap. 27.11.) than little children; (Chap. 28.9.) that must be taught, line after line, and letter after letter, Chap. 28.10. But neither is the phrase here and there alike, nor does it suit so well here, either with the foregoing, or the ensuing branches. But the word most usually, imports, a measuring-line, as in that very place also, Ch. 28.17. and elsewhere, Job 38.5. Jer. 31.39. Ezek. 47.3. And this was used, sometime, to build by, Zach. 1.16. Or, to rule, square, and cut out by, ch. 44.13. in which sense some take it here. A nation that takes upon it to give laws, and rules to others; applying it to the Assyrians, as usurping a power of command over other people. Sometime it is used to destroy by, to mete out, who, or what, how much, or how many, shall be destroyed: or having pulled down lofty and stately buildings, to lay the places, where before they stood, level with the other ground, 2 Sam. 8.2. 2 King. 21.13. Psal. 60.8. Ch. 34.11. Lam. 2.8. and so here some take it, but understanding it, some actively, a nation, that meteth out other people to destroy them: Others, passively, a nation meted out, or, shortly to be meted out to conculcation, or destruction. To which purpose also, one of the Jewish writers, affirming it to be a proverbial speech with them, and joining this, and the next branch together, expounds it, by little and little to be destroyed, and another of them, as implying the cause of their destruction, as in way of retribution, measure by measure: the evil of punishment being meted out unto them, according to the measure of the evil of their sin, which they indeed apply to their own people, but may with better ground, and more agreeably to the scope of the text, be understood concerning the Ethiopians, as designed by God to destruction: letting pass these latter niceties. I am not ignorant, that some of ours understand it of these, render the words, dispersed here and there, as having reference to the manner of the Ethiopian habitations, having no cities, but villages, scattered here and there, Hab. 3.14. which I should not reject, if the words of the text would yield it.

{and trodden down} Heb. and of conculcation, or, treading down: as Chap. 22.5. rendered also destruction, 2 Chro. 22.7. Now the nation here mentioned, is termed, a nation of treading down; either actively, as some, understanding it of the Assyrians, because they trod down, that is, vanquished and subdued other people, Chap. 10.6. & Psal. 44.5. & 60.12. or, as others, rather, passively, a nation trodden down by others, as the Jews expounding it of themselves, Chap. 5.5. & 51.23. or, a nation to be trodden down very shortly, understanding it of the Ethiopians, to be subdued, and captived by the Assyrians, Chap. 20.4. Or, lastly, as some other; an abject people, kept under in extreme slavery, both at home, and abroad: but the former, concerning their condition shortly to ensue, seems best to suit with the prophet's intent here.

{whose lands the rivers have spoiled} The form of the verb here used, being singular, and nowhere else found, has in part, occasioned variety of expositions. Some supposing it to be the same with a word used, Chap. 17.14. & 42.22, 24. that signifies to spoil, and plunder. Others, with another word used, Chap. 37.22. & 49.7. & 53.3. that signifies to slight, to despise: again to some, they seem to be part of the description of the nation before mentioned, whereas others deem them, to be the sum of a message sent to them. Those that take it the former way, applying it to the land of Israel, read the words, as we render them; and expound them of such direption, and spoil, as the Assyrians, and other their enemies, had made among them, chap. 8.4. & 36.1. But those of them, that understand it of Ethiopia, read the words in the present tense, whose land the rivers spoil, or tear asunder; and expound it of the great rivers, Niger, and Nilus, that cut through their land, and by their frequent inundations, wash away the fat of their soil. Howbeit, this may seem not so probable, because with the Egyptians, those deluges have a contrary effect, making their country, by the more watering of it, the more fat and fertile: the abate and restraint whereof, is therefore menaced, as a judgment, and a curse, ch. 19.5–10. Ezek. 30.12. As for those that take this passage, as the content of the message, sent by the messengers, before mentioned, they, some of them understand them, as to be delivered from the Ethiopians to the Assyrians, and read, according to the latter signification of the word, above noted, to tell them, (as in way of contempt and defiance) that the rivers (to wit, of Ethiopia; of which v. 1. that is, the people of that country) despise (contemn, and set light by) his land: howsoever dreadful and terrible he may appear unto other people. Not unlike to that, ch. 37.22. But other of them, conceiving it as a message, sent by God's direction, from Egypt to Ethiopia, read and render it, according to the former signification of the word, to tell them, that the rivers, or, floods will spoil their land: that is, that the forces of the king of Assyria, Ch. 20.4. breaking in upon them, like the strong streams of some great river, ch. 8.7, 8. will overflow their land, not as Niger and Nilus, or Astaboras, and Astaphus use to do, to water and enrich it; but to plunder and spoil it; to sweep all away before them, as great land-floods are wont to do. Ch. 28.2, 17. This, the rather, I concur with, because I find the like in Ezekiel of messengers, by God's appointment, to be sent unto the Ethiopians, informing them of great pains that should come upon them to make them afraid, Ezek. 30.9. The relative for the conjunction, that, as Deut. 4.40. Neh. 2.6, 7. For I cannot assent to that learned writer, who supposing the message to be sent, not from any one nation to another, but by God himself to one and the same people, described, v. 1, 2. would have the subject matter of it to be related, ver. 3.

V. 3. {All ye inhabitants of the world, and dwellers on the earth} After this warning, or advertisement, willed to be given unto Ethiopia, by Egypt, concerning those calamities that were to befall them; the prophet turns his speech unto the wide world; as in the name of God, calling upon the inhabitants thereof, to consider, and observe, the manner of his proceedings, and the passages of his providence, when he shall begin to muster those forces which he purposes to employ, for the effecting of the judgments denounced against that people, and to expect the issue of it. See the like, Psalm 46.8. Chap. 33.13. so thereby withal giving assurance, that the execution of the same should be so remarkable, and so conspicuous, that notice should be taken of it, throughout the whole world; that the whole world should ring of it. See the like, Jer. 49. 21. & 50. 46.

{See ye, when he lifteth up an ensign on the mountains} When God calls those together, whom he means to make use of, as by an ensign to that purpose set up on the top of some high hill, ch. 5. 26. & 13. 2. For the Hebrew commenters are wide, when they expound it of God's gathering his people together out of the places of their captivity: as ch. 11. 12. Or, as when an ensign is lift up upon a mountain, ye shall see it. The judgment executed upon them, shall be so conspicuous, that you shall as easily see it, as a banner erected on the tops of a mountain, for any special use, and purpose, is of all seen, far, and near.

{when he lifteth up an ensign} That is, when God shall lift it up, as most expound it, or when I shall lift up, as some render it. The Hebrew is, as in lifting up; or, according to the lifting up of an ensign; (for the infinitive in the Hebrew, is also as a gerund) that is, as when one lifts up an ensign, or, when an ensign is lift up. So 1 Sam. 15. 22. as in obeying the voice of the Lord; that is, as when one obeys the voice of the Lord: or, as when the voice of the Lord is obeyed. See also, ver. 5. ch. 64. 2. Jer. 5. 26.

{on the mountains} Or, upon a mountain: a defect of the preposition; as Deut. 33. 19. ch. 17. 13. and mountains, for, mountain: as Gen. 8. 4.

{see ye} Heb. ye shall see it. A want of the pronoun; as Psal. 37. 34. & 91. 8. ch. 9. 9. Hosh. 8. 4.

{and when he bloweth a trumpet} When God blows his trumpet to summon his soldiers, and servitors, to make their appearance, as Jer. 4. 5. & 6. 1. or, to set them on upon their service, as Zach. 9. 14. For the Jewish writers are too far out of the way, in expounding it, of the trumpet mentioned, chap. 27. 13. The Hebrew is, as in sounding a trumpet; that is, as when one blows a trumpet; or, as when a trumpet is blown; as before.

{hear ye} Heb. ye shall hear, to wit, it; as before: that which is now foretold you, ch. 12. 5.

V. 4. {For so the Lord said unto me} Or, Thus hath the Lord said unto me. God has, in these words, acquainted me with his counsel, and purpose herein; to wit, in letting out the rein unto the Assyrian, for some space of time, and permitting him to subdue, and make havoc of many people, ch. 10. 5–10.

{I will take my rest} Heb. I will rest, or be quiet, ch. 7. 4. & 14. 7. & 57. 20. I will sit still, not offering to interrupt the Assyrian, but suffering him to proceed in his designs, and attempts, for a time: See Psal. 83. 1.

{and I will consider in my dwelling place} Though I seem to sit still, as an idle spectator of what is done in the world; yet from the place of mine heavenly habitation, I behold and take notice of the courses and carriages of men on the earth, Psal. 2. 4. & 11. 4, 5. & 33. 13, 14. Or, but; or, yet, I will look to, or, upon my dwelling. I will have an eye to my church, the place of my special residence on earth, to Jerusalem, and mount Sion, where my temple is, to protect, to rescue, to relieve, to refresh it, Psal. 132. 13–17. Chap. 37. 29–31.

{consider} Heb. behold, look to, or look after, it implies a providence, and care, employed for the good of the thing looked to, or looked after, Psal. 102. 19. chap. 57. 15. & 66. 2. Or, look upon, so the rather, in regard of what follows, I will lift up the light of my countenance upon it, Psal. 4. 6. I will cause my face to shine on it, Numb. 6. 25.

{my dwelling place} Heb. set, or, settled dwelling; and this, with God, is heaven above, 1 King. 8. 39, 43, 49. his sanctuary, a type of his church, on earth, Exod. 15. 2, 17. 1 King. 8. 13. Dan. 8. 11.

{like a clear heat upon herbs} Heb. as some of the Jewish doctors, upon the herb; as they take the word, Chap. 26. 19. 2 King. 4. 29. as other of them, and so the most; upon rain, or after rain, as they suppose it to be used, Job 36. 31. & 37. 11. See chap. 24. 15. The meaning is, that the Lord would look out, and shine forth upon his church, though he suffered them, also, to be for a while under a cloud; as the clear sunshine (for from the word here used, has the sun its name, Chap. 24. 22. & 30. 26. See on chap. 17. 8.) upon tender herbs, and plants, after a shower of rain; which is wont to make them suddenly to sprout out, and shoot up. See 2 Sam. 23. 4. Psal. 72. 6. Hos. 14. 5. and of the complement, ch. 37. 31.

{and like a cloud of dew in the heat of harvest} A cloud of dew, or, a dewy cloud, not of rain, or rainy: such as may relieve the harvestman in the heat of the day, and yet not hurt the corn, chap. 25. 5. See chap. 4. 5. For rain in harvest is hurtful, Prov. 26. 1. See Jer. 5. 24. Nor can I here accord with them, though men of great note, that turn the text a clean contrary way, understanding the words; the former of such a torrid heat, as scorches, and kills herbs, the latter, of such a dew, or rain, as coming in harvest time, out of season, when heat rather is needful for the ripening and hardening of the grain, does corrupt, and spoil the crop. Prov. 25. 13. & 26. 1. Which they expound, some, to be a threatening of famine; other of them, a prediction of such evils, as from the Assyrian king, should befall God's people: and other again, of that destruction, that from God should befall the Assyrians. And to this purpose, a late writer of note thus reads the whole passage, Should I rest, and look on in my place? (To wit, while the adversary makes untimely havoc of my people, before my judgments are come to maturity, vers. 5.) that would be as parching heat to herbs, as clouds sending down dew, or, rain, in harvest; all then would be spoiled. But the words seem to me clear for the former sense.

V. 5. {For afore the harvest, &c.} He returns, here, to show the effects of God's sitting still, and looking on, while the Assyrian proceeded in his achievements; to wit, the untimely ruin and destruction of the Ethiopian estate, while it was yet in such a flourishing condition, as might seem to give great hopes of further growth, and afford fair promises of long continuance, and this set forth, by the resemblance of a vine, or other plant, that is pruned in an unseasonable time; or, a tree, that is lopped, and cut down, ere her fruit come to maturity, when she is full of leaves, and blossoms, in the prime of her pride, Job 15. 32, 33. & 18. 16. Psalm 37. 2, 35, 36. & 49. 14. & 52. 5. & 55. 23. & 73. 18–20. & 92. 7, 12, 13. & 94. 23.

{For} Or, But yet; as Psal. 118. 17. Chap. 9. 1. Though I have an eye to mine own; yet this people, whom I will have to be destroyed, I will leave to the enemy.

{afore} Before harvest comes; as 1 Sam. 9. 15. before Saul came: & Job 3. 24. before my meat; that is, before I eat. Heb. at the face of harvest, that is, as some take it, when the harvest is coming, is near at hand, as Prov. 18. 12. at the face of destruction, that is, when it is approaching: according to which acception, it might be rendered, toward harvest time, but the former sense the plainer, and more common.

{the harvest} The word includes, as well the time of plucking fruit, and gathering grapes, as of cutting, and inning corn: as well vintage, as harvest, strictly so termed. See ch. 17. 10, 11.

{when the bud is perfect} Or, as when (see ver. 3.) the bud is gone, (as Deut. 3. 14. for the word signifies either) as when the bud that first appears, is become a perfect, but a green, and unripe grape, which, says the Jewish doctor, is with them, in the month Sivan, which in part, answers our May.

{and the sour grape is ripening in the flower} Or, and the unripe, or, green grape is producing (so the word is used, Num. 17. 8.) its flower, or, the flower, See Gen. 40. 10. Cant. 6. 11. & 7. 12.

{he shall both} Heb. and he shall, as chap. 14. 22. Or, the copulative is redundant, as Zach. 2. 6. Howbeit, I suppose it may well stand in his native notion, and use, as a copulative, the words being thus rendered; But yet afore harvest time, as when the bud is past, and the green grape is about producing its flower, and one cut off (that is, if one cut off) the sprigs, and so forth.

{cut off the sprigs with pruning-hooks} Or, the sprigs (the small tender twigs: the word is nowhere else used) shall be cut off with pruning-hooks, so called from that use of them, chap. 2. 4. That which is not wont to be done with vines, or other plants, by those that prune them, for the bettering of them, and to make them the more fruitful, Joh. 15. 2. at such time, when their fruit is green upon them, and making on to maturity; for that were to destroy both fruit and plant: and the cutting therefore here intimated, being thus described, appears thereby to be intended, for the destruction of them, against whom it was denounced, not for their correction, or cure. The verb is impersonally, and indefinitely here used, of which manner of speech, see on ch. 2. 19. so that we need not supply either, the Lord, with some; or the King of Assyria, with others. Though it is true, that God, and by him, would do it, chap. 20. 4; much less, as some others do, to put in the vine-dresser, who is not wont to dress his vines, on this manner.

{and take away, and cut down the branches} Heb. and the branches (to wit, the great spreading boughs, resembling the better, or greater sort of persons with them, Jer. 48. 32.) he will take away, and cut down; or, remove by cutting down: this latter word, is nowhere else read in Scripture. But the Jewish commenters upon the place, tells us, that with their Talmudists it is used for to cut off, or, to take away, as when they say, to cut off, or, to take away one's head, and a word drawn from it, for an evil spirit, that takes men's wits away from them: according whereunto, the words may be here rendered; the spreading branches he will remove, and take away; that is, they shall be removed, and carried away: the verb is, as the former, indefinite. So Gen. 41. 13. Luk. 12. 20.

{sprigs, and branches} Both the small, and the great ones, ch. 9. 14. & 10. 33.

V. 6. {They shall be left together, unto the fowls of the mountains; and to the beasts of the earth} To wit, the sprigs, and branches, so cut off, and cast away, like matter of no use or worth; as the cuttings, or shreddings of a vine, or other plant, oft-times are, by those that regard them not, ch. 17. 9. & 27. 10. Ezek. 15. 2–4. especially, when the fruit that is on them, is immature, and unfit for man's food, and are let lie therefore, on heaps, not looked after, for birds to sit, and beasts to browse on, and both to make meat of; the birds of the fruit, and the beasts, of the branches, Ezek. 31. 13.

{left together} One with another; without respect had to their former, either meanness, or greatness, as if they made all but one heap, Chap. 17. 11.

{fowls} Heb. fowl, as Ezek. 39. 4. properly, fowl of prey, Gen. 15. 11. 1 Sam. 14. 33. & 25. 14. chap. 46. 11. Jer. 12. 9.

{of the mountains} On which fowl of prey, especially, do usually breed, and abide.

{beasts} Heb. beast, as Jer. 15. 3. and as fowl before.

{of the earth} Opposed to the fowl of the heaven, or, of the air, Deut. 28. 26. Jer. 15. 3. or, of the land, of the country they lived in; as Exod. 23. 29.

{and the fowls shall summer upon them, and all the beasts of the field shall winter upon them} That is, both the one and the other, shall abide by them, find harbor with them, and feed upon them, all the year long. For we are not so to conceive it, as if the meaning were, that the fowl, and the beasts should divide the year between them; that the fowl should summer, but not winter with them; the beasts should winter, but not summer with them, but that both winter, and summer, either of them, should make their abode with them, finding matter sufficient, such as they desire, and delight in, to detain them there, from summer to winter, and from winter to summer, from the one end of the year, to the other. Of such like distributions, in this prophet very frequent, see on cap. 5. 1. 4. and we need not therefore stand upon that nicety of some of the Jewish commenters, of fowl abounding more in summer time, and beasts in winter. The words import a great, and continued waste: Which some understand of the wealth of the land, and the people therein abiding; being exposed as a prey, to those by whom they were subdued, or to the spoil of thieves and robbers, either of their own, or from abroad. Others, of the carcasses of men slain in great multitudes, and so left to be devoured by birds and beasts, Psalm 79. 2. Thus they, who expound it of the Ethiopians. For I pass by those of the Jewish writers, and some also of ours, who understand it, either of the host of Gog, and Magog, Ezek. 39. 4. or of Sennacherib's army, chap. 37. 37. neither of which I conceive to be so probable. Both the verses I suppose, may be thus rendered, and knit together; But yet, with those other people, it shall be, (see the like ellipsis, Matth. 25. 14.) as when afore harvest-time, the bud being gone, and the green grape about producing the flower, and the sprigs be cut off with pruning-hooks, and the spreading branches be removed, and taken away, they are left together; (to wit, those sprigs, and branches, so cut off) or, (as some other likewise render it) So shall they (to wit, those people, like to those sprigs, and branches) be left together, &c.

V. 7. {In that time} That is, after this judgment executed upon the Ethiopians, in the days of the Messiah; as chap. 11. 11. & 19. 18, 19. A prophecy of the conversion of the Ethiopians unto Christ, by the ministry of the gospel: the firstfruits whereof, we have in that noble courtier instructed by Philip, Act. 8. 27, 39.

{shall the present be brought to the Lord of hosts} The Ethiopians shall yield up themselves to God, (whom they shall then know, and acknowledge, to be the Lord of hosts, Psal. 24. 8, 10. Ezek. 30. 8.) and to his Christ; and shall show, and manifest their submission by spiritual sacrifices, and oblations offered unto him, Psal. 68. 31. Zeph. 1. 10. Mal. 1. 11. Act. 8. 27, 37. as subjects declare their homage, and allegiance to their sovereign, by presents; 2 Sam. 8. 6. 2 King. 17. 4. 2 Chr. 17. 11. Psal. 68. 29. & 72. 10. & 76. 11. chap. 16. 1. That which yet some expound of the prey taken from Sennacherib's army, ch. 33. 23. consecrated to God's service: as Num. 31. 28–47, 50–54. see Jer. 51. 44.

{of a people scattered, and peeled} Or, from a people scattered, and peeled, the word, from, here wanting: as ch. 2. 2. is supplied from the next clause: as ch. 13. 13. & 30. 17.

{from a people terrible from their beginning hitherto, a nation meted out, and trodden under feet} See of all this, v. 2.

{whose land the rivers have spoiled} That being now effected, whereof before they were advertised, v. 2.

{to the place of the name of the Lord of hosts} To the place, where God's worship shall then be settled; as sometime it was at Jerusalem, Deut. 12. 5, 11, 14. Act. 8. 27. Joh. 4. 21, 23.

{the mount Zion} A type of the church, ch. 2. 2, 3.

CHAPTER 19

V. 1. {The burden of Egypt} An heavy prophecy concerning Egypt. See ch. 13. 1. As the prophecy in the foregoing chapter, was against Ethiopia; so this is against Egypt: and the next after it, against both jointly, in regard of their vicinity, and mutual confederacy. See likewise against Egypt, Jer. 43. 10. & 44. 30. & 46. 2, 13. Ezek. 29. & 30. & 31. 2, 18. & 32.

{Egypt} Heb. Mitsraim. So termed, from one of Cham's sons of that name, Gen. 10. 6. whose posterity seated themselves in that country: the name, Egypt, we have from the Greeks, whose grammarians and historians say, some of them, that it had that name from an ancient king that there reigned: Others, from the river Nilus, that runs through it, as being at first the name, not of the country, but of the river; and that from the color of the water thereof, black like a vulture. See Sihor, ch. 23. 3. Jer. 2. 18.

{Behold} An usual beginning with the prophets, this especially; requiring attention to God's messages, brought by them, and stirring up men's minds to a serious and sedulous consideration of the matter therein contained. So ch. 7. 14. & 24. & 32. 1. The chapter consists of two parts; the former, concerning the calamities and ruin of the Egyptian state: the latter, concerning their restitution, and return unto God, v. 18. &c.

{the Lord rideth} A description of God coming in judgment against Egypt, together with the sad and dismal effects thereof.

{the Lord rideth} Heb. riding; as speaking of a thing present: as ch. 3. 1. and a thing that he saw, Chap. 2. 1. as if he beheld the Lord riding in pomp and state toward Egypt, as judges use to do unto the places, where they are to hold their session, or assize, Judg. 5. 10. & 12. 14. 1 Sam. 7. 16. or, in a warlike manner, leading his troops, and riding before them, as princes do, when they go out into the field, 2 Sam. 18. 9. Psalm 18. 10. & 45. 4. Hab. 3. 8. Rev. 6. 2. & 19. 11, 14.

{upon a swift cloud} Heb. light, as chap. 18. 11. Jer. 2. 23. because lightness causes swiftness. God is said to ride, as upon the heavens, Psal. 68. 4, 33. so, to make the clouds his chariots, Psal. 114. 3. and here, to come riding into Egypt upon a cloud, as to intimate an impossibility of keeping him out, from entrance upon any land he comes to invade; who comes riding not on the ground below, but aloft in the air, Psal. 18. 11, 12. Matth. 24. 30. Rev. 1. 7. so more specially here, to note his sudden and unexpected coming, against Egypt, because clouds must needs be very rare in those parts, where ordinarily, it never rains, Deut. 11. 10, 11. See Ezek. 30. 3. and, not on a cloud only, but on a light, or swift cloud; as elsewhere, upon the wings of the wind, Psal. 18. 10. & 104. 3. thereby to signify, the speedy execution, and accomplishment of the judgment against Egypt, here denounced. So chapter 13. 22. Ezek. 12. 27, 28.

{and shall come into Egypt} Or, as the word may well be rendered, and coming into, or entering upon Egypt, yea, or, coming against Egypt; as Gen. 33. 1. behold Esau coming; for the preposition is wanting: as 2 King. 8. 7. & 10. 17. 1 Chr. 19. 13. and the prophet speaks it, as if he saw God, in some visible, but stately, and majestical manner, either marching on against Egypt, or falling in upon it, not unlike one of the Levant spouts, as they commonly call them, wherein a vast cloud full of water, suddenly falls, and bears down all that it lights upon: peradventure alluded to, Ezek. 30. 18. where mention is of a cloud, that should cover Egypt. See the like expressions of things; as in present view, chap. 7. 14. & 10. 18–32. & 13. 4, 5.

{and the idols of Egypt shall be moved at his presence} There were two things that the Egyptians trusted much unto; the multitude of their idols, and the might of their men; but the prophet here tells them, that neither of these should stand them in any stead. For that the one of them; to wit, their idols, should be shaken and shattered; and the other, to wit, their mighty men, should faint and fail.

{idols} Of the word, see on ch. 2. 8.

{shall be moved at his presence} Or, shall tremble, or quake; as chap. 7. 2. or, stagger, or reel, as chap. 24. 20. & 29. 9. (for so the same word is in those places rendered, and would rather so be here, to express the emphasis of it) before, or, from his face, as the Hebrew has it; that is, because of him, as it is rendered, Psal. 38. 3. or, for fear of him, as chap. 21. 15. The Egyptian idols shall be no more able to stand before the face of God, than the Philistine Dagon before the ark of God, 1 Sam. 5. 3, 4. See Exod. 12. 12. Jer. 43. 12, 13. & 46. 15. Ezek. 30. 13.

{and the heart of Egypt shall melt in the midst of it} That is, the courage of the Egyptians shall be utterly quailed, Jer. 46. 5, 12, 15, 21.

{heart} For courage. Whence also that English term, 2 Sam. 17. 10.

{Egypt} For Egyptians: as v. 2.

{melt} As chap. 13. 7.

{in the midst of it} Within them: as Psal. 22. 14. v. 3.

V. 2. {And I will set the Egyptians against the Egyptians} The prophet now speaks, in the person of God: who in these words, threatens to set the Egyptians at odds, and disagreement, to destroy one another, by intestine jars, and wars, among themselves; as he did the like, sometime, with other nations, that came to invade his people, Judg. 7. 22. 1 Sam. 14. 16, 20. 2 Chr. 20. 23. Chap. 49. 26. This some suppose to have been done under Psammetichus; who living about these times, and being a petty king, among others, of a particular province in Egypt, upon some indignities offered him, by the princes of the other provinces, to revenge himself upon them, called in some foreign forces, and by help of them, overpowering the rest, at length made himself lord of all Egypt, Herodot. lib. 2. Diodor. lib. 1. Others imagine it, to have thus fallen out upon the Assyrians invading the country, some being willing to receive him, and another party opposing them: as some also deem the like to have been, on the like occasion, in the state of Judah, chap. 8. 6. But the former seems more probable.

{set} Heb. mingle, sometime in confederacy: as ch. 9. 11. sometime in war, and jar, and so here. See on chap. 9. 11.

{the Egyptians against the Egyptians} Heb. Egypt against Egypt, as, Moab for Moab, chap. 16. 7.

{and they shall fight every one against his brother; and every one against his neighbour} They shall war (so the Hebrew) one with another, and seek one to destroy another, without any regard had, either to vicinity, or alliance, chap. 9. 19, 20. Jer. 31. 34.

{city against city} As city of city, 2 Chr. 15. 6. and house against house, Luk. 11. 17. but there house against house, is an house against itself: here city against city, is one city against another.

{and kingdom against kingdom} One province against another. For Egypt before she was raised by Psammetichus, consisted of twelve provinces, Herodot. l. 2. Kingdom against kingdom, one against another, as Matth. 24. 7.

V. 3. {And the spirit of Egypt shall fail in the midst thereof} Not their courage, and valor only; ver. 1. but their wisdom, and policy also, shall falter, and fail, ver. 11, 13. God will infatuate them, and turn their wisdom into folly, 2 Sam. 15. 31. Job 5. 13, 14. & 12. 17, 20, 24, 25. chap. 44. 25. Rom. 1. 21, 22. 1 Cor. 1. 26, 25, 27. & 3. 19.

{fail} Heb. be emptied, as chap. 24. 3. Jer. 19. 7. it is as if he had said; their wits shall be drained: alluding to their folly, in draining, and diverting the course of their river, and thereby causing the waters thereof to fail them, v. 5, 6.

{in the midst thereof} Within them: as ver. 1.

{and I will destroy the counsel thereof} Heb. swallow up: as chap. 3. 12. & 10. 7. that is, either bereave, and deprive them of that faculty, by which they might be enabled to give any prudent and wholesome counsel, for the safety and welfare of the state; called the spirit of counsel, Ch. 11. 2. ver. 11, 13. or, overthrow, defeat, and frustrate their counsels, that they shall never take effect, Psal. 33. 10, 11. Pro. 21. 30. ch. 8. 10.

{and they shall seek to the idols} When they are thus, either puzzled in their counsels, or defeated in the issue of them, being at their wits' end, they shall betake themselves to their idols; as Moab to his, chap. 15. 2. & 16. 12. but with like success, both, and to their magicians, as Pharao did, Exod. 8. 18. & 9. 11. but neither of them shall be able to afford any aid or advice to them: no more than in the like case unto Babylon, ch. 47. 12.

{idols} Unable to help them, being not able to subsist themselves, v. 1.

{and to the charmers} The word here used is nowhere else found; and is by divers therefore diversely rendered. The Jewish doctors here give us little light, only one of them tells us, that his father told him, that it was an Arabic term, signifying some kind of magicians, it seems to come from a root that has a notion of doing things quietly, softly, gently, Gen. 33. 14. 2 Sam. 18. 5. 1 King. 21. 27. ch. 38. 15. Whence some conjecture, that it should import some such kind of witches, as did disturb, and endamage men, when they were at rest in their sleep. Others, such as used fair, smooth, and gentle words, as some are said, by praising, and blessing things to bewitch them. It may rather be, that they had this name given them, from that soft, and low, or, slow and drawling speech, that they used, either in their spells, or in their answers to those that consulted them. See chap. 8. 19. For I cannot concur with them, that hold it to be the name of some idol.

{and to them that have familiar spirits, and to the wizards} Of these two, see on ch. 8. 19.

V. 4. {And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them} These words the most, both of the Jewish, and ours, generally expound, of those foreign kings, by whom Egypt should be subdued. Some, and some Rabbins unanimously, of the king of Assyria, c. 20. 4. Others, of the king of Babylon, Jer. 43. 10. & 44. 30. & 46. 13. Ezek. 29. 19. & 30. 10, 24. Others, rather, of their own kings, by their cruelty, and folly, rigorous courses, and unadvised projects, oppressing their subjects, weakening their kingdoms, and by intestine jars working the ruin one of another. That which the sequel of the context seems most fitly to agree with.

{the Egyptians} Heb. Egypt: as before, ver. 1, 2.

{give over} Heb. shut up, or, close, Gen. 8. 2. Psal. 63. 11. The Jewish writers expound it, by another of near affinity to it, and of the same with it, 1 Sam. 24. 18. & 26. 8. Psal. 31. 8. Nor seems wholly improbable, the conjecture of those, that suppose the prophet made use of this word, rather than the other, though more usual, in allusion to the sluices, or, stews rather, mentioned, ver. 10. wherein the Egyptians used to keep their fish: as intimating, that the rulers here spoken of, should keep them shut up, and restrained, as they kept their fish in their stews.

{into the hand} In the power: as Psal. 78. 61.

{of a cruel lord} Heb. Lords, in the plural, hard, Deut. 26. 6. in the singular. Which yet the Jewish writers, as our version has it, understand but of one; as if it were said; Some one hard, and harsh lord, or other, or, an hard lord simply, alleging divers places, where the word is in a plural form; though speaking but of some one, as Gen. 24. 29. & 42. 30. Exod. 21. 4, 6. 1 King. 22. 17. 2 Chr. 18. 16. which they expound of Sennacherib, as others, also, of ours, do, of Nebuchadnezzar, Jer. 46. 6. and some of Psammetichus before mentioned, whom also each of them respectively understand to be the fierce king, spoken of, in the next clause; the same thing, but in divers words, being intended in both. But on the other side, there want not, that take the word in a plural, as well notion, as form; and read the text; Lords hard, or, harsh, each of them; a manner of speaking in Scripture very usual. Of which, see on ch. 2. 20. So Psal. 78. 15. & 119. 137. Chap. 16. 8. and they understand it, to be spoken of those twelve princes, or lords, who as petty kings, ruled Egypt, divided amongst them, into so many provinces, after the death of Sethon, who had been king of the whole country before. See Herodot. lib. 2.

{a fierce king} The Hebrew epithet is sometime taken in the better part; for powerful, and strong, Gen. 49. 3. Num. 13. 28. & 22. 24. cap. 25. 3. sometime, in the worse part, for fierce, and cruel, Gen. 49. 7. Deut. 28. 50. and thus here. This fierce king, is by some supposed, to be Psammetichus, the father of Nechoh, by whom the good King Josias was slain, 2 King. 23. 29.

{saith the Lord, the Lord of hosts} See chap. 10. 16.

V. 5. {And the waters shall fail from the sea} There were two principal means of upholding the Egyptian estate, in wealth, and plenty; their traffic by sea, and the overflowing of Nilus, that, instead of rain, which they utterly wanted, watered their ground for them; and by such slimy stuff, as it brought down along with it, made the soil, which it overspread, exceeding fertile, and fruitful. In regard whereof, the inundation of it was anciently celebrated; and is yet to this day, with a great deal of solemnity; and a yearly account was taken, and kept, how high the river was risen; the expectation of a plentiful, or penurious crop, much depending thereupon. See Pliny, l. 5. c. 11. & l. 35. c. 7. But with the failing of both these, their principal props, and means of support, are the Egyptians here threatened. The former, some suppose to have been effected, partly, by the hostile incursions of the enemy; partly by their own jars, and divisions among themselves; and partly, by pirates of other people, lying upon their coast, and disturbing their trade. Of which, falling out, much about these times, see Herodot. l. 2. The latter, by the folly of their own princes, and rulers, of which, further hereafter. I am not ignorant, that some late interpreters, refer all that is here said, to the latter only; reading the text, some, For they shall destroy the waters from running into the sea. Others, For they shall diminish the waters from the sea, or, of the sea; (that is, of the river Nilus; all great waters being by the Hebrews termed seas. See chap. 9. 1.) So that the river shall be dried up. Which they understand of the fond, and unadvised practice of those twelve rulers, who for the making of a vast lake called the lake of Moeris, and the building of two stately Pyramides, in the midst of it; and Labyrinth near unto it, for bigness, and workmanship almost beyond belief; (and all this, only, out of an ambitious humor, to leave a memorial of themselves and their greatness, to posterity) both put their people to excessive labor and pain; and so weakened their river, by water drawn from it, that it could not so freely, and plentifully water the country, as formerly it had wont to do, and for this they cite Herodot. l. 2. And it may well be, that somewhat of this kind may be intimated in the latter part of the verse: of which, more anon. But for the former part of it, I adhere unto that, as most probable, that was formerly propounded.

{the waters shall fail from the sea} Or, shall be dried up; as some of the Jewish doctors expound it, from chap. 41. 17. and so the old Latin renders it. They shall be deprived of their sea trade, it shall be no more beneficial to them, than as if the sea had no access to them. See somewhat the like of Tyrus, chap. 23. 1, 4. See also, ch. 11. 15.

{and the river shall be wasted, and dried up} The river, to wit, Nilus, called the river of Egypt, Amos 8. 8. & 9. 5. because it runs down along clean through their country; and both fattens their soil, stores them with fish, Num. 11. 5. and enriches them by traffic. See on chap. 18. 1. Heb. shall be dried up, (as ver. 6. ch. 37. 25. & 50. 2. & 51. 10. for applied to water, it always so signifies) and become dry: become as dry land; from this word so termed, Gen. 1. 9, 10. So Job 14. 11. Some of the Jewish commenters expound all this, of the waste of men, that the Assyrian king should make in Egypt, by reason whereof, there should be no more trading there, than as if sea, and river, were both dried up: See Ezek. 30. 11, 12. And some Christian writers understand it, of a great dearth, that God would, through drought, bring upon them, by restraining the river, from his accustomed course of overflowing; at least, in such measure, as was needful for a competent supply. To which purpose, they allege some passages out of a panegyrical oration of Pliny the younger, not altogether unlike to those of the prophet in this place. But the prophet seems rather, as others, before mentioned, to speak here of errors, committed by their kings, and rulers, to the prejudice, both of themselves, and their people, in draining the river, at several passages, and in several places, for the effecting of their own vain, and ambitious designs. And of this kind, as by the prophet here intended, is by some interpreters of note, supposed to be the digging of that vast lake of Moeris, by those twelve rulers, or tyrants, before spoken of. But first they fail much, both in the time, and in the author of that stupendous work. For it was done a long time before their date, by a king, whose name it bears, who, as Herodot. himself relates, lived some hundreds of years before them, though by occasion of the Labyrinth, by those twelve, built near to it, he takes occasion to make a further, and larger relation of it, as a work far surpassing the erecting of that Labyrinth, which might otherwise seem a matchless masterpiece. Beside that, the making of that lake, in that place, in that manner, is deemed to have been a work of much use, and of great benefit to the country; both for the restraining of the river, when it surrounded beyond measure, and for the helping of it, by an outlet, when it was likely to fall short. See Diodor. lib. 1. But (to pass by other works of less note, in the same kind, done by others) of this nature, was that ditch, or watercourse, digged, after the reign of those twelve, by Psammetichus, as some, Strabo, lib. 17. or by Necho his son, and successor, as others, Herodot. l. 2. attempting thereby, to make a free passage by water, from Nilus, into the Red Sea; in the pursuit of which attempt, Herodot. reports, that he lost an hundred and twenty thousand of his people; and at length left the work unaccomplished. And to the impairing of the river, and the impeaching of the state, by such vain and fond courses as these, the prophet's words may well be deemed, to have reference, in this place. See ver. 6.

V. 6. {And they shall turn the rivers far away} This seems to confirm the latter exposition of the words beforegoing. For who are they that should do this? The sons of men, says one of the Jewish interpreters: and those in likelihood here intended, that drew away the streams of the river, into places far remote, from the main channel, it ran in. Howbeit, the verb being taken indefinitely, the text may be read, the rivers, or, streams, shall be turned far away: or, shall go back: to wit, by the falling of the water: as some here render it. See ch. 2. 20.

{rivers} For, river; or the streams of it: as chap. 11. 15. or, as some, the watercourses drawn from Nilus, for the watering of their grounds: but the former seems more probable.

{and} The copulative is not in the original: but were it to be supplied, it might rather be rendered by the finitive, so that; as chap. 11. 3. & 13. 2. If it be supplied, as a copulative, it should rather have been inserted before the last branch of this verse; or at the beginning of the next.

{the brooks of defence} That is, say some, the rivers, or, streams of Egypt, in general: Egypt say they, being elsewhere so termed. And true it is, that the word here used, is in sound, and letters, somewhat like to that name, that Egypt bears in Hebrew. But neither are they the same, nor of the like form, nor in likelihood arising from the same root: for as for those other places: (which yet in effect are but as one) where the very same words are found, that are here used, to wit, 2 King. 19. 24. & ch. 37. 25. Though some of the Jewish writers would by Matsor there, understand Egypt; yet others, of their own, therein control them: and there is little reason, in either place, so to expound it. The word signifies, either obsession, as Deut. 28. 52. or munition: as Deut. 20. 20. And some therefore by the brooks, or rivers here mentioned, understand such watercourses, as environed strong cities, or holds, in regard whereof, they could not be so easily surprised; termed therefore rivers of obsession, or siege, say some; because places encompassed by them, could not be stormed nor taken, but by long siege; or, of munition, and defence, as others; because they were no small strength unto those places; yea, were the main strength of Egypt, Ezek. 29. 3. & 30. 2. Howbeit, others understand them of watercourses, kept in with banks, and dams; and they render the words, some of them, rivers of obsession, or, siege; because environed and beset with those banks, as cities besieged are with the enemy's camp. Others rivers of munition, because fenced, and mounded, by such works raised about them, to preserve and keep them from diminution, and decay, v. 10. See Chap. 22. 11. Of whether of the two we take them, they could not but be wasted, when the main river, that fed them should fail.

{shall be emptied} Or, wasted, or drained: or, exhausted. See chap. 12. 2. & 17. 4. Some render it, they shall waste, or, exhaust the rivers; to wit, the persons before spoken of. But the word is never used actively. See Job 28. 4. Psalm 79. 8. & 116. 6. & 142. 6. and it is nowhere else found.

{and dried up} As ver. 5. and so constantly, Gen. 8. 13. Job 14. 11. Psal. 106. 9. Ch. 44. 27. Jer. 2. 12. Hos. 13. 15. and it is amiss therefore rendered by some, they shall dry up, as before: the verb being never active, in the form here used.

{the reeds and flags shall wither} Or, decay. See chap. 33. 9. These water-plants, or shrubs, must needs fade, and decay, when the waters, that nourished them, failed. So of the like, Job 8. 11. and these were of much use with them; for of these, were their boats and barks usually made. See chap. 18. 1. In regard whereof, some interpreters suppose, that a decay of shipping is here denounced: of these also, were mats for their bedding, weels for their fishing, and baskets of all sorts, commonly made with them.

{the reeds} Heb. reed, or cane: for so is the Hebrew, and ours, from it, ch. 36. 6. & 42. 3.

{and flags} Heb. flag, or, reit; such as grew about the brink of the river Nilus, Exod. 2. 3. and other the like watercourses. Whereof also, the Red Sea has its name in Hebrew. See chap. 18. 1.

{shall wither} So chap. 33. 9. Lebanon is withered. The word is nowhere else found: though some render it, both here, and there, cut down. But the former seems the more probable.

V. 7. {The paper reeds by the brooks, by the mouth of the brooks} To wit shall wither away. For that is here intended: and may be supplied, either from the verse beforegoing: or from what follows in this.

{paper reeds} The word is nowhere else found in Scripture: and is in that regard the more ambiguous. The most expound it, grass, instancing for proof thereof, in a word near unto it, Judg. 20. 33. or green things, as having reference to a word used, Psal. 37. 35. and this way the Jewish critics generally run; with whom ours also have formerly unanimously concurred. Howbeit, the places they point us to, seem rather to look another way. And some later interpreters, whom our version follows, understand by it, the paper reeds, or canes, or rushes; (for a kind of bulrush also some make it) so called, because they afforded sheets of paper to write on; before such paper, as we now have, or parchment, were for that purpose, in use. Now this kind of shrub being peculiar to Egypt, proved a rich commodity to that state, all civil people desiring to have traffic with them for it. Nor is it likely, therefore, that the prophet would omit the failing of such a water-plant, for which the land was so famous, and that was so advantageous unto it. The Hebrew word they suppose to be deduced from a word, that signifies an hide, or, skin, Gen. 3. 21. Exod. 34. 30. because the sheets of paper were made of the rind, or coat of it. I should rather derive it from a word, that signifies to strip, or make bare, ch. 3. 17. & 32. 11. because it was stripped to make writing-sheets for books, and tables, and other the like uses as hemp, and flax, is, to make linen in these times; though after a far diverse manner. See Pliny, lib. 13. ch. 11, 12.

{by the brooks} Heb. brook, or, river; either the river Nilus itself, as some here understand it, so termed, Gen. 41. 1, 2. Exod. 4. 9. & 7. 15, 18. or, the watercourses, derived from it: (the word being taken collectively) of which before, ver. 6. or both.

{by the mouth of the brooks} Heb. brook, or, river, as before; that is, say some, by, or, about, the fountain of the river Nilus; at which the water issues out, as at a mouth; where, if moisture fail, it cannot be expected in the places more remote, that must have all their water thence: and so infer hence, a stupendous waste, and consumption of that river, reaching up to the very first head of it. But this seems nothing probable; nor does the prophet seem to speak, here, of the river itself alone, but, as our version renders it, of the streams, and watercourses also, derived from it. Besides that the mouth of the river might seem rather to import those streams, or channels, whereby it disgorges itself into the sea, (whereof, see chap. 11. 15.) being in other languages so termed: and being applied to the watercourses, thence derived, those passages, whereby the water of the river made its entrance into them, or whereby they emptied themselves again into the river. But by mouth, I suppose simply to be understood the brinks, or banks of either, called as here, the mouth, so elsewhere, the lips, Gen. 41. 3. Exod. 2. 3. Ezek. 47. 6, 7. and the two brinks, as lips, on either side, seem to make up a mouth, are at least, to the river, or watercourse, as lips to the mouth, of man, or beast.

{and every thing sown by the brooks shall wither} Heb. every thing sown beside the river, or brook, shall be dried up: Places near to rivers and brooks, are wont to be most fertile, and fruitful, and near them, men desire usually to sow, and plant, Chap. 32. 20. alluded to, Eccl. 11. 1. but the things there sown, and planted, must needs fail, when the water fails, that made the places adjacent so fertile. This comprehends such grains, herbs, roots, and other useful plants, as hemp, flax, and the like, as they used to set, or sow there. See Exod. 9. 31, 32. Num. 11. 5. ver. 9. as the former, those that grew there of themselves, v. 6.

{be driven away, and be no more} Heb. and not be: as Psal. 37. 36. & 39. 13. shall so fade away, that they shall be, as if there never had been any such thing there. Though there be, that understand it of the spoil that the enemy shall make of them: but the course of the context seems to carry it the other way.

V. 8. {The fishers also shall mourn} As chap. 3. 26. Because the fish shall fail: as they must of necessity, when the element fails, out of which they cannot live; and which formerly did abundantly furnish them with fish, Num. 11. 5.

{and they that cast angle into the brooks shall lament} The same thing in other terms.

{cast angle} Heb. hook, as Job 41. 1. Hab. 1. 15. there being two kinds, or courses, of catching fish, most commonly used; by hook, or, by net, the one is pointed at in this branch; the other in the next.

{the brooks} Heb. brook, or, river, as before, ver. 7.

{and they that spread nets upon the water shall languish} All sorts of fishermen shall be disheartened, and much grieved, because their trading shall decay.

{nets} Heb. net: as Hab. 1. 15, 16. and as hook before.

{upon the water} Heb. upon the face, or, surface of the water: as Gen. 1. 2. Eccl. 11. 1.

V. 9. {Moreover} Heb. And: as chap. 7. 10. & 8. 1.

{they that work in fine flax, and they that weave net-works shall be confounded} Because the materials shall fail, that should set them on work.

{in fine flax} The epithet given to the flax here mentioned, is elsewhere used of vines, and their branches: and is deemed to import the choicest of them, chap. 5. 2. & 16. 8. and in like manner, being here applied to flax, it seems to imply the finest, and choicest sort of it, as in Arabic, the choicest sort of silk, is by some of the Jewish critics, reported so to be termed: though some of them render it, with the Chaldee, combed, or dressed flax; because the Talmudists commonly use the word in that sense. But that which one of them adds, that of it they made nets to fish with, is as ridiculous, as to imagine, that men should use to fish with silken nets, or to angle, as he said sometime, with golden hooks. That fine linen and linen yarn, was a principal commodity in Egypt, appears, 1 King. 10. 28. Prov. 7. 16. Ezek. 27. 7. Of the several sorts whereof, and the gain that Egypt anciently made thereof, see Pliny, l. 19. ch. 1.

{net-works} The word here used, is by some supposed to come from another, that signifies an hole, Chap. 11. 8. Ezek. 8. 7. and some of them, therefore, understand by it, nets, to fish with; so called because full of holes to let the water pass at, while they held fast the fish: thus the rather; because, say they, it follows, vers. 10. the nets are broken: but of that, when we come to it. Others of them, with more probability, conceive it, to import cloth, or garments, wrought or woven of purpose, with many holes in them, such as our network cauls, and loom-works ordinarily are. See chap. 3. 18. But others deducing it from a word, that signifies white, Esth. 1. 6. & 8. 15. render it, white-works; that being one special commendation of linen, lawn, and the like, to be pure white: and such, therefore, were men of chief note wont to be clad with, Esth. 8. 16. Dan. 7. 9. whereof also, the name taken from this, is very frequently given them in Hebrew, 1 King. 21. 8, 11. Neh. 2. 16. & 4. 14. Eccl. 10. 17. ch. 34. 12. Jer. 26. 19. & 39. 6. and this to me seems the most probable.

V. 10. {And they shall be broken in the purposes thereof, all that make sluices, and ponds for fish} These words are very diversely rendered, and expounded, in regard of some terms in them very ambiguous; we will first therefore discuss the words, and then draw up the expositions, that seem to be most probable.

{in the purposes} The word signifies foundations, Psal. 11. 3. Hence some expound it, projects, or, purposes. Which are wont to be the foundation and ground of action, and practice. Others, the walls, and mounds, or, dams, and sluices, raised and built, to keep in the water, in the stews, or ponds, hereafter mentioned. The one of these two, seems to be most likely here intended. For little show or color of reason is brought for their opinion, by those, that render it nets; and yet not a few are they, that go this way: and they derive it from a wrong root, that translate it, irrigations, or well-watered places: as if it came from a word, that imports drinking, which the analogy will not bear.

{thereof} Or, of it, to wit, of Egypt, their kings, and rulers, of whom before, v. 5, 6. and hereafter, v. 11, 13.

{all that make} Or, of all that make.

{sluices} Or, dams. So some render it; as from a verb, that signifies to shut, or stop up, Gen. 8. 2. Psal. 107. 42. Others, for hire, or, gain, as the word is very commonly used, Jon. 1. 3. Mal. 3. 5. the preposition for, supplied: as Mal. 2. 5.

{and ponds} Or, stews, to keep fish in; either for sale, or, to make use of otherwise, when they please.

{for fish} Heb. of soul, ponds of soul, or, of souls, that is, living things: the word taken collectively, for ponds of fish, according to that, Gen. 1. 20. let the water bring forth gliding creature of soul; or, ponds of desire, delight, or pleasure, as Gen. 23. 8. if it be your pleasure: and Deut. 23. 24. thou mayest eat according to thy desire, or, pleasure, ponds serving for delight and pleasure. The whole then, may thus be rendered; And through her foolish projects, they shall all be broken that make sluices, or dams, for ponds of fish. Or, her, or their banks, or dams shall be broken, with all those that make for hire, or, gain, ponds; or, that make gain of ponds, or, stews, of fish, or, for pleasure. Whether way we render it, the meaning is, that all the pains and cost that men had been at, about the making of ponds, and stews, to keep fish in, and about dams and sluices, to secure them, should come to nothing, the water being drained away from them; neither yield them any gain, nor stand them in any stead: and in a word as before he intimated, that there should be no catching of fish, ver. 8. so here, that there should be no keeping of fish with them. Howbeit, some expound it, as if the meaning were, that the people were worn out, by working about those lakes, and watercourses, above mentioned, and all to no purpose: the like whereunto, see Jer. 51. 58. But the other sense before given, sorts better with the main current of the context.

V. 11. {Surely the princes of Zoan are fools: the counsel of the wise counsellors of Pharao is become brutish} The prophet, in these words, directs us unto one main cause of the calamities of the people and state of Egypt, before related; to wit, not so much any foreign hostility, or invasion from abroad, as their own folly; the witless carriage of their nobles, and counselors at home, who by their fond flatteries, soothed up their kings, and put them upon such inconsiderate designs, as tended to the impoverishing of the land, and the ruinating of the state.

{Zoan} Heb. Tsoan, a very ancient city in Egypt, Num. 13. 22. one of their kings' seats, that gave the name unto the whole province about it, Psal. 78. 12. it was from the Syriac form, by the Greeks, called also Tanis, by the loss of a letter; as of Tsor, or Tsur, τύρος and Tyrus: and from it, the Tanaitic division; and the Tanaitic stream, one of the principal ones, by which Nilus makes its way into the sea. See Herodot. l. 2. Strabo. l. 17. Pliny, l. 5. ch. 9, 10.

{the counsel of the wise counsellors} Heb. of the wise of the counselors of Pharao the counsel. That is, the counsel of those that are the wisest among them; as the wise of women, Prov. 14. 1. that is, the wiser sort of them; such as are wiser than many, or the most, or, as wise as any, Prov. 31. 10. Eccl. 7. 28. and, the wicked of the earth, Ezek. 6. 21. for the wickedest upon the earth. The fierce of the nations, Ezek. 28. 7. for the fiercest among them. They impair the force of the sentence, that render it with a needless interposition, the wise, or wise men and counselors; there being no copulative in the text.

{is become brutish} Not foolish only; but sottish: such as might better seem brute beasts than men endued with common sense, Jer. 10. 14, 21. & 51. 17.

{How say ye unto Pharao} The prophet turns his speech unto the king of Egypt's counselors and nobles, taxing them, by way of expostulation, for their groundless opinion, overweening conceit, and vain vaunting and boasting to their king, of their wisdom, coming upon them, as by descent, and the antiquity of their houses; thereby to commend both their selves, and their advices, to him; and to procure the greater regard to what they suggested. Or, as some, for their gross and palpable flatteries, wherewith they wrought into their king, the like vain conceit of his own extraordinary wisdom, as derived to him from his ancestors; and of the antiquity of his stock, drawn down by a continued line of many descents, through a multitude of ages, and a vast number of years, from some of their imaginary deities.

{say ye} Or, can ye say, as Jer. 2. 23. with what face can you say it? So Jer. 8. 8.

{say} Or, as some, dictate. Put such words, as these, into your king's mouth; as 2 Sam. 14. 3.

{unto Pharao} Or, as some, of Pharao: as ch. 39. 33.

{Pharao} A common name of the kings of Egypt, in the more ancient times, it being, as it may seem, a term of sovereignty amongst them, Gen. 12. 15. & 40. 2. & 41. 50, 44. Exod. 1. 8, 11. For it may justly be doubted, whether they shoot not wide, that give the word, either an Hebrew, or a Chaldee original. Yet, by some other peculiar surnames, they were wont to be distinguished; as Pharao Necoh, 2 Kings 23. 29. and Pharao Hophra, Jer. 44. 30. in latter times about the time of the Macedonian empire, they came to be called, Ptolomys, not in regard of any warlike disposition, from a Greek poetical term, so signifying, as some have imagined; but from a name of great antiquity, in those Eastern and Southern parts, Talmai; which, among others, one of the sons of Anak bore, Num. 13. 22. Josh. 15. 14. So the Talmudists call Ptolomy, that caused the law of Moses to be translated into Greek, and from thence the apostle Bartholomew, had his name, Bar-talmai, or Bar-tulmai, as the Syriac pronounces it, Matt. 10. 3. that is, the son of Talmai, or, Ptolomy; after the Greek phrase; as Bar-Jona the son of Jona, Mat. 16. 17. and Bar-Jesus, the son of Jesus, Act. 13. 6. and Bar-Timeus the son of Timeus, Mar. 10. 46. Both names, it may be, came at first, from some great one of special note, in those places, of that name; as the name of Abimelech, to the kings of Palestine, Gen. 20. 2. & 26. 1. Psal. 34. 1. and of Benhadad to the kings of Syria, Jer. 49. 27. Amos 1. 4. Of Candace, to the queens of Ethiopia, Act. 8. 27. (See Plin. lib. 6. c. 29.) and of Cæsar to the Roman emperors, Mat. 22. 17. Luk. 2. 1. John 12. 12. Act. 11. 28. & 17. 7. & 25. 10. Phil. 4. 22. Being, through use, a note and title of sovereignty, but having otherwise no notion of any such thing in itself, as the name, Abimelech has.

{Pharao} The Pharao, here mentioned, some suppose to have been Sethon, a foolish king, say they as Herodotus shows; who yet says little of him, save that he neglected his military men. See further of him, on ch. 37. 37. Others with more probability, take him to be Psammetichus, spoken of ver. 4. and under whom, and those twelve, between Sethon and him, the calamities here threatened, as those former affirm, were to befall them. I suppose, it need not be restrained to any one particular king, but may well extend itself unto those kings in general, that ruled Egypt in those times, and those more specially, by whose fond and unadvised courses these mischiefs were procured; of which number, Sethon appears not to have been any.

{I am the son of the wise} Heb. a son of the wise; as a son of the gods, Dan. 3. 25. & a son of man, Rev. 1. 13. for so those places should be rendered. Or, a son of wise ones. That is, wise men; (a defect of the subject, as ver. 12. Gen. 41. 8. expressed, Deut. 1. 13, 15.) and having their wisdom by inheritance. The words are either of the king's counselors, concerning themselves, or his own, suggested to him, in parasitical manner, by them, concerning himself. Yet it is somewhat over-harsh to render it, as some would, a son of wise ones, thou art, or he is. The Egyptians, anciently, for wisdom and learning, arrogated much to themselves, Act. 7. 22. And out of other remote parts, many that were greedy of knowledge, and variety of learning, did for their better satisfaction, therefore travel into Egypt, to have conference with the wise men there. See Diodor. lib. 1. Plat. in Timeo, Clemens, Strom. lib. 1. and Eusebius præpar. lib. 10.

{the son of ancient kings} Heb. a son of kings of antiquity; as Deut. 33. 15. Chap. 23. 7. The Egyptians vaunted much of the antiquity of their nation, their kings and priests, especially, who reported themselves, about these times, to have records of their descent from the gods, that in human shape, sometime, conversed there, by 341 generations, under no fewer kings containing 10341 years, beginning at their first king of that divine issue, unto Sethon's decease; and that within that period of time, the sun had four times changed his course, from East to West twice: and twice back again, from West to East, Herodot. lib. 2. But these fabulous relations were but mere fictions, devised by their priests, to puff up their princes, and to gain credit to themselves.

V. 12. {Where are they? where are thy wise men?} A tart and sarcastical interrogation; like that, 1 Cor. 1. 20. What is become of your wise counselors; why do none of them appear, to acquaint you with these evils that will betide you? For so it follows,

{and let them tell thee now} The copulative, some deem here, redundant; as Gen. 36. 24. Exod. 1. 1. Levit. 7. 16. Others suppose a defect of some word, to be supplied: Let them now appear, or arise (as the usual phrase in Scripture is, Jer. 2. 27, 28.) and tell thee. See the like, Zach. 2. 6. But the words may well be rendered, That they may now tell thee; as ch. 11. 3. & 13. 2. See the like speech to Babylon, ch. 47. 12, 13.

{and let them know what the Lord of hosts hath purposed against Egypt} Or, that they may know, or, simply with reference to the former branch, that they may tell thee, and know themselves; or, or know, as Gen. 2. 6. Judg. 11. 31: (in both which places, in the margin of our Bibles, there wants an or) That they may either tell you, or take notice themselves, as having that taught them, which they were before ignorant of, and which all the great wisdom they boast of, is not able to acquaint them with, ch. 41. 22, 26, 28. & 47. 11. Or lastly, By telling you, make known. See Jer. 9. 13.

{the Lord of hosts} Ch. 14. 27.

{hath purposed} Heb. consulted, or counseled; as Jer. 3..20.30.49. Here, the rather to answer the term counselors, ver. 11. and because they pretended to be of counsel with their gods, and to be acquainted with such matters as were concluded in the court of heaven; as false prophets also usually did, 1 King. 22. 6, 24. Ch. 36. 10. & 40. 14. & 47. 13. Jer. 23. 18, 22.

{upon Egypt} Either against, as ch. 5. 30. Or, concerning Egypt, as ch. 1. 1.

V. 13. {The princes of Zoan are become fools} Or, dote, as it is rendered, Jer. 50. 36. where the same is said of the princes, or wizards of Babel. See the like of other the heathens, professed wise ones, Rom. 1. 22. The word is, by some, deemed to import, a willful, or obstinate disposition in, or course of folly, or, a presumptuous folly, because the same word, in another flexion, signifies, sometime, to will, Hos. 5. 11. sometime, to presume, Gen. 18. 27, 31. Of Zoan, see on ver. 11.

{the princes of Noph} A famous city in Egypt; built, as some say, by their first king Menas, Herodot. lib. 2. Though others ascribe it to a latter; Diodor. lib. 1. It might be founded by the one, beautified and enlarged, made, in some sort, anew, by the other: but agreed on to be one of the goodliest, and famousest cities in Egypt, wherein their kings, therefore, many of them, held their ordinary residence. It is mentioned by this name also, Jer. 2. 16. & 44. 1. & 46. 14, 15. And is, by some, deemed to have its appellation from an Hebrew word signifying, a tract, coast, or, region: (as a word of near affinity with it imports, Josh. 12. 23. 1 King. 4. 11.) rendered situation, Psal. 48. 2. And for its situation, some highly commend it. But to force Egyptian terms to Hebrew notations, is not proper. It is elsewhere, in Scripture, called, Moph, Hos. 9. 6. whereof the Greeks, and Latins, have framed their Memphis. Howbeit, Strabo, lib. 17. informs us, that there were two several cities in Egypt, the one called Memphis, and the other, Momemphis, (peradventure, Momphis:) that their sacred ox Apis, was kept, in the former; their holy cow, in the other. Whether Noph, might not be the one, and Moph the other, I leave it to the consideration and conjecture of others. For as concerning the mountain, Mophi, whence some would have Memphis to be called, Moph, with his mate Crophi, between which Nilus his head-spring should rise, and run in one channel, to Ethiopia, in another, toward Egypt; they are both alike figments, having no existence out of the brain of the temple treasurer, that to Herodot. related it; nor does he profess to esteem any otherwise of them. Noph, or Memphis, formerly so termed, is, by some, deemed to be that most populous city, which we commonly call, Grand Cairo, as the great city, say some; though others, render other reasons of that name. The Arabian writers are reported to call it, Misr-hadith, that is, New Egypt. Zoan, and Noph, are by some, supposed to be specially here mentioned; because the one, to wit, Noph, was situate near to the utmost border of Egypt, upward, toward the land of Ethiopia; the other, to wit, Zoan, in the nether part of the country, toward the fall of the river into the Midland Sea, which, for the latter, is true enough: (See on ver. 11.) but for the former, seems not so. For though Memphis be situate about some twenty miles above the head Delta, where the river Nilus divides itself into two main channels, (See on ch. 51. 9.) which afterward branches into seven several streams, ch. 11. 15. yet is it some hundred of miles distant from Siene and Phile, the confines of Egypt and Ethiopia. See Strabo, lib. 17. and Plin. lib. 9. ch. 7. But these two, seem rather here to be mentioned, because they were principal and royal cities, and might therefore fitly comprehend all the rest. See the like, Jer. 2. 16.

{are deceived} The pride of their hearts has deceived them: as God, of Edom, Obad. 3.

{they have also seduced Egypt, even they that are the stay of the tribes thereof} Or, the stays, or, princes of the tribes thereof have seduced Egypt. That is, their princes, and wise counselors; either by their ill-grounded advices, and flattering suggestions; or by their vain and false predictions, and promises of prosperous successes, have deluded the whole land, and led them into courses destructive to the state, which they ought to have supported. See ch. 3. 12. & 9. 16.

{the stay} Heb. corner. So the word properly signifies, 2 Chr. 28. 24. Job 1. 19. Jer. 31. 40. Then a stone, laid in the corner of a building, where two walls meet, and are therewith united, Eph. 2. 14, 20, 21. called therefore the head of the corner, Psal. 118. 22. and the corner-stone, Job 36. 6. Jer. 51. 27. & a corner, simply, Zach. 10. 4. See chap. 28. 16. And because such stones, so placed, are a principal stay, strength, and support to a structure; hence it comes to pass, that the same term is used, as for towers, or, bulwarks, 2 King. 26. 15. Zeph. 1. 16. & 3. 6. So for princes and rulers, or persons of prime place; for to them also it is given, Judg. 20. 2. 1 Sam. 14. 38. There, in the plural number; here, in the singular; but joined to a verb plural, to comprehend them all, and take in each of them, See on ch. 2. 20. Some would have the word, here used, to signify, not so much a corner, as an end, and render the text, unto the end, or utmost part thereof: as implying, no province, or region throughout the land, to be free from this seducement. And it is true, that the corner of a building, is the utmost part of it. But beside a needless addition to the text, I find not where the word is used in that notion, for as for Judg. 20. 2. & 1 Sam. 14. 38. The extremities, or utmost ends of the people, seem to sound somewhat harsh in either place.

{of the tribes thereof} The prophet speaks here of Egypt, according, not to their language; but his own country dialect; with whom the several tribes had this term. The word signifies a rod, Chap. 10. 5, 15. & 14. 29. But this commonly used, where it is rendered a tribe, for such a number of people united into a body, as descended from any of Jacob's twelve sons; whose posterity therefore was divided into twelve tribes. And this appellation therefore given them, as some think; because they were as rods, shooting forth, and branching out from one stem, or stock, the prime patriarch Jacob, or in reference to those rods, on which their names were written, Num. 17. 2. But the term seems more ancient than so, Gen. 49. 16, 28. I rather suppose, that this denomination was given to the tribes, in regard of the judiciary power and government belonging to each tribe respectively, and residing in the head, or heads of it. For the word signifying, not so much a walking, as a ruling rod, a scepter, as we say, Psal. 2. 9. & 110. 2. implies power, and authority, Psal. 45. 6. Ezek. 19. 11, 14. And this these words of Jacob seem to import where he says, Dan shall judge his people, as one of the tribes of Israel, Gen. 49. 16. As our prophet therefore calls Cyrus, God's anointed, Chap. 45. 1. in way of allusion to the rite of anointing kings among God's people, 1 Sam. 10. 1. & 16. 15. though no such ceremony was in use among the Persians: so in reference to the Jewish tribes, he gives this title, to those several Nomi, as the Greeks call them; or precincts, and prefectures, as the Latin terms them, into which the land of Egypt was divided; the rather also, for that they were just as many in number, about those times at least, as the Jewish were. See Herodot. lib. 2. and Pliny, lib. 5. chap. 9. though some other reckon many more. See Strabo, lib. 17.

{thereof} This addition overthrows the interpretation of those, who understand the last words of this verse, the stay of tribes, or the corner-stone of states, as spoken of Egypt, who professed herself to be a stay and shore to other states. Of which, see on ch. 18. 1. for it shows evidently, that the speech is of those, that either were, or ought to have been, in their several places, and within their several precincts, respectively, the supporters of the state, Psalm 75. 3.

V. 14. {The Lord hath mingled a perverse spirit in the midst thereof} The prophet here declares a principal ground of this distraction, in the Egyptian estate, the unadvised counsels, and courses, that their princes took, and the calamities, that by means thereof, the whole country sustained; to wit, a secret hand of God; his just judgment following them for their pride and insolency; and infatuating them in their projects, and purposes. See v. 10. So Rom. 2. 21, 22, 24, 26.

{mingled} Or, poured out; given them to drink. Of the use of the word, see on chap. 5. 22. God's judgments in Scripture, are oft-times resembled by a cup, containing such liquor, as being strong and heady, so distempers men, that it makes them either so brain-sick and giddy, that they turn round or stagger with it, as not able to stand steadily; or so outrageous, that they fare like madmen, and mischief both themselves, and others. See Psal. 60. 3. & 75. 8. ch. 51. 17, 21, 22. Jer. 25. 15, 16, 27, 28. Lam. 4. 21. Ezek. 23. 32–34.

{a perverse spirit} A spirit of error, or seducement, as the Chaldee, and the Greek render it, or, of giddiness, as the Latin, either of which, suits well with what here ensues: The Hebrew word, nowhere else found, comes from a verb, that signifies to pervert, turn away, or make crooked, chap. 24. 1. Lam. 3. 6. it is plural, and of a duplicate form: as if he had said, a spirit of extreme perversities. Instead of that spirit of wisdom which they so much boast of, God has made them drunk with a spirit of stupidity, and erroneousness, which being possessed with, they run headlong into perverse and crooked courses, whereby they carry all things awry, unto the great disturbance of the state, chap. 29. 10, 14. Rom. 11. 8. See Ezek. 21. 32. where a word of near affinity to this, is thrice repeated. This is supposed to have been fulfilled, a great part of it, in the time of those twelve, that shared the kingdom among them, after Sethon's decease: who falling at variance among themselves, did exceedingly distract, and disturb the whole land, until Psammetichus, at length, overpowered and mastered them all, and so made himself absolute lord of all. See v. 4.

{in the midst thereof} Or, into it, to wit, Egypt, her princes especially, or, among them, as ver. 3. ch. 5. 8.

{and they have caused Egypt to err, in every work thereof} The effect of this spirit of error, and giddiness, wherewith the princes were possessed, redounding to the prejudice of the main body of the whole state, and disturbing all employments. When the head is distempered with drink, the whole body staggers; and no member is able to carry itself steadily, in any work, or office belonging unto it, Chapter 24. 19, 20. and 29. 9. Psalm 107. 26, 27. Jer. 23. 9.

{as a drunken man staggereth in his vomit} Heb. wandereth: that is, wallows, or rolls to and fro, and cannot get out of it, Job 12. 24, 25. Jer. 48. 26. like a wandering man, that has lost his way in a wood, or a wilderness, where he can find no issue out, Gen. 21. 14. Psal. 107. 4. See ch. 28. 7, 8.

V. 15. {Neither shall there be any work for Egypt, which the head, or tail, branch, or rush, may do} All estates and conditions, shall be so distracted and disturbed, that they shall have no mind, nor opportunity, to mind or attend aught. So 2 Chr. 15. 5, 6. Zach. 8. 10. head, and tail, rush, and branch: a proverbial speech, for high, and low; strong, and weak. See ch. 9. 14.

V. 16. {In that day} In those times, wherein this judgment shall befall them: as ch. 17. 9.

{shall Egypt be like unto women} The Egyptians, their men, yea their military men, shall turn milksops, shall become as fainthearted as women, ver. 1. Jer. 51. 30.

{and it shall be afraid, and fear, because of the shaking of the hand of the Lord, which he shaketh over it} Heb. from the face of, &c. as Psal. 38. 3. Joel 2. 6, 10. By reason of the judgment before mentioned, by the Lord inflicted on them, vers. 14. illustrated here by an allusion to Moses stretching out of his hand, at God's command, over the Red Sea, to bring the sea back on the Egyptians, to drown, and destroy them, Exod. 14. 24, 25, 26–28. It shall not be like Sennacherib's shaking his hand at Jerusalem, ch. 10. 32. that proved ineffectual, but as God shaking his hand over the Egyptian troops, in time past, that took effect, to the ruin, and overthrow of them; (see ch. 10. 24. & 11. 15.) and as his shaking of it over the Assyrian forces, chap. 30. 32.

V. 17. {And the land of Judah shall be a terror unto Egypt} Not that the Jews should put Egypt into any such fear, or fright, in regard of aught by them done, or attempted against it, but that the judgment of God executed and inflicted on the Jews; whom the Egyptians had undertaken to protect, chap. 20. 5, 6. & 36. 6. shall, beside their intestine broils and combustions, further exceedingly dismay them: they shall tremble for fear, when they see the land of Judah, that relied on them, chap. 30. 2. & 31. 1. overrun, and distressed by the Assyrian forces, chap. 36. 1. as expecting the like to betide them too; partly in regard of their confederacy; which, between those two states, was over-frequent, and constant, chap. 30. 4, 5. 2 King. 17. 4. & 18. 21. Jer. 2. 18. & 37. 5. Ezek. 17. 15. and partly also, of their vicinity, Josh. 13. 3. & 15. 4. 1 Sam. 27. 7, 8. the Philistines' land only lying between them and it: and the rather so, here, for that the land of Judah lay in the Assyrian's way to Egypt, 2 King. 23. 29. which being subdued, therefore, by the Assyrian, would make his passage unto Egypt the more free. So Ethiopia is said to be affrighted and afflicted at the fall of Egypt, in regard of their nearness to them, and conjunction with them, Ezek. 30. 9, 10. and other neighboring nations, at the fall of Tyre, chap. 23. 5. Ezek. 26. 15–18. Beside that the Egyptians might justly expect the like, or worse, from the hand of God, when they should behold, and consider how he had dealt with his own people, ch. 7. 17, 19. & 8. 7, 8. See Jer. 25. 29. Howbeit, some draw down this prophecy lower, to the destruction of Judah and Jerusalem, by the Chaldeans, Jer. 37. 10. & 39. 2, 8. and the conquest of Egypt also by them, Jer. 43. 10–13. & 44. 30. & 46. Ezek. 29. 19, 20.

{a terror} The word here used, but nowhere else found, (a condition common to it, with many others, in this prophecy, as if the prophet had of purpose coined them, to make his style the more emphatical) as a term very pregnant: and signifies such a trembling, quivering, and quavering, as is wont to befall men, when being surprised and overmastered with fear, they cannot stand still; but do, as it were, dance with their feet, and their heart seems likewise to dance within them; the very same, that the term of trepidation, in Latin, does in its original import. For as that, so this comes of a word, that signifies first to dance, as at feasts is usual, 1 Sam. 30. 16. and then to intimate such a dancing, through fear, Psal. 107. 26. where it is applied to just such a disposition, in persons distressed and distracted, as is here intimated; and resembled by the same similitude, that is here also, ver. 14.

{every one that maketh mention thereof, shall be afraid in himself} Or, rather, every one (to wit, of the Egyptians) that calleth her to mind, with himself, (that does seriously call to mind, and consider with himself, what is befallen the land of Judah) shall be afraid, or, shall fear, the very thought of it, shall strike a terror into him: and to this reading, the points in the text lead. So 2 Chr. 17. 10. & 20. 29. Act. 5. 11.

{because of} As ver. 16. or, for fear of. Heb. from the face of: as ch. 21. 15.

{the counsel of the Lord of hosts, which he hath determined} Heb. is consulting; or, decreeing. See ch. 14. 24, 26.

{against it} Heb. against, or, concerning him: either the Jewish people, which the Egyptians themselves, shall then see executed; or, the Egyptians, expecting thereupon, their own ruin to come next. See v. 12. Some suppose an allusion in this clause, to the acknowledgment of God's hand against them, Exod. 14. 25.

V. 18. {In that day shall five cities in the land of Egypt speak the language of Canaan} A gracious prediction of the conversion of Egypt unto the service of the true God, in the latter times, after the judgments here denounced, fulfilled, and executed on them. See the like comfortable closes, Chapter 6. 13. and 17. 7. and 18. 7. and 23. 17, 18. and in particular, concerning Egypt, Jer. 46. 26.

{In that day} Not while these calamities lie thus heavy on them; but in aftertimes, when these evils are over. So are the same words used, chap. 4. 2. & 18. 7. This some suppose to have been fulfilled, not long after the time of this prophecy, in the days of Ezekiah, when upon Sennacherib's invasion of the land of Judah, many Jews fled into Egypt, and having liberty there for exercise of their own religion, were the means of converting many Egyptians to God, (not unlike to that, Act. 8. 4. & 11. 19, 21.) being the rather wrought upon, and prevailed with, upon that miraculous, and most remarkable defeat, given by God to Sennacherib's forces, and the deliverance of Jerusalem. For thereupon it is said, that many strangers brought gifts unto the Lord, to Jerusalem, and presents to Ezekiah, 2 Chr. 32. 23. So Esth. 8. 17. Psal. 138. 4, 5. chap. 59. 19. Or, as others, (and so the Jewish writers) that many Egyptians, that serving under Sennacherib, having escaped in that mighty slaughter; and being kindly used by Ezekiah, (as those Syrians by Joram, 2 King. 6. 23.) at their return into their own country, abandoned their wonted idolatries, and addicted themselves wholly to the service of the true God; as did Naaman, 2 King. 5. 17. But because there is little footing found of aught in this kind, in the records of antiquity, either sacred, or profane, (for as for that, which one of the Rabbines produces, from c. 45. 14. seems little to this purpose;) it is rather to be referred unto the times of the Messiah, under whose kingdom, the gospel was planted in those places, and as well in Ethiopia, Chap. 18. 7. and in Assyria, as in Egypt, verse 23–25.

{five cities} A certain number, for an uncertain; as all generally agree: five for many, say some: but in Scripture, five is more commonly used for a small number; especially, when five are either culled out, or opposed unto far many more: as Levit. 26. 8. Chap. 30. 17. 1 Cor. 14. 19. in which last place if five be reckoned, as a very small number, in regard of a thousand, and of ten thousand much more; sure five cities of Egypt must needs, consequently, be deemed a very small scantling, in regard of that whole country, which by some authors is reported to have had above ten thousand, by some twenty thousand cities. See Herodot. l. 2. & Mela, l. 1. c. 10. To this, therefore, some say, that as there were among the Philistines, five principal, or head cities, though many other inferior, and less ones besides, 1 Sam. 6. 4. so there were five mother-cities in Egypt, Memphis, Tanis, Alexandria, Bubastis, and Heliopolis. Which they would gather out of Ezekiel, 30. but there are more than six mentioned in that chapter, ver. 13, 14, 16, 17, 18. Others, that the meaning is, that five cities, only, or simply, are not meant, but five of six, as if five cities for one should come in unto God, or one city of six only, should stand out, and perish in, and for their sin: but how the text will bear this, I see not. Albeit, therefore we need not admit that excessive number of cities, which from their priests' report, these authors relate to have been sometime in Egypt, no more, than we are bound to believe those thousands of years, that they affirmed their state, in a succession of kings and priests, to have stood; nor again on the other side, have we any good ground, to reduce their prime cities to so precise, and narrow a number, as bare five: Yet it is not improbable, that their principal cities, and royal seats, were not very many, suppose some twelve, as they might well be, about this time, when into twelve principalities was all Egypt divided. The meaning of the prophet then may well be, that a considerable number, (such as is five of twelve) of the chiefest cities in Egypt, should embrace the faith and service of the true God: and that the prophet's intent is to design a number of such, appears by his express nomination of Heliopolis, in particular, to be one of them.

{speak the language of Canaan} What is here meant by speaking the language of Canaan, is questioned. That there is an allusion to the Hebrew tongue, as we term it; the language wherein God was then served by his people, is generally agreed on: but there is some controversy among the learned, why that tongue should be called the language of Canaan. The common, and almost generally received opinion, both of Jews and Christians, has been, that it is so termed, because it was the native language of God's people, who then were possessed of, and lived in, the land of Canaan, and in that language, then, and there, served God; which language being that which our first parents spoke, and was in general use before the division of tongues, Gen. 11. 1. remained still in the line of Sem, among those of Eber's posterity, (whom a special mark is set upon, as the prime man in Sem's issue, there recorded, Gen. 10. 21. with memorable note also, subjoined, concerning Peleg his son, that in his days, the earth, or, world, was divided, Gen. 10. 25. and from whose name Abram, is called an Hebrew, Gen. 14. 13.) and was termed Hebrew, because continued constantly in his family: Howbeit, in these latter days, some men of great note have not stuck to affirm, that the Hebrew tongue is termed here the language of Canaan, because it was the native language of the posterity of Cham, descending from him by Canaan, who first inhabiting and peopling those parts, both retaining that language in the division of tongues, and transmitted it to their posterity: and that Abram was wholly unacquainted with it, as being not his native language, until leaving his kindred, and father's house, where he was born, he came to live in the land of Canaan. But this opinion, though maintained by great authors, seems to me very improbable, that the ancient tongue, spoken commonly, yea, generally, before the building of Babel, which procured the ensuing division, should be lost in that family, that in all likelihood had no hand in that business, and should continue in the line of those that were most deeply engaged therein; and in all probability, drew others thereunto, Gen. 10. 10. The arguments brought to confirm this new conceit, seem very weak, and inconsequent, and would require longer discourse to discuss, than the present work will well afford. Suffice it may, for our present purpose, that the Hebrew tongue, in ordinary use with God's people then residing in Canaan, is the language, if not intended, yet alluded to in this place: called also the Jews' language, Neh. 13. 24. chap. 36. 11, 13. A new question arises, what is here meant by speaking this language; And there want not, that understand it, of studying, learning, and making use of the Hebrew tongue. Which some writers, therefore, testify to have been very common in some Egyptian towns, bordering upon Palestine, and to have continued, though not without some alteration, even unto their times; and the meaning is, says one of ours, as if it were said of some persons or places, in Hungary, or Transylvania, that the people are so affected and taken with the Mahometan religion, that they wholly addict themselves to the study of the Arabic tongue; because Mahomet's law is written in it, and so here of the Egyptians, that out of love and affection to the Jewish religion, and the worship of the true God, they should desire to learn, and make use of that language, wherein the law of God was written, and wherein he was served by that people. But the prophet's intendment seems rather to be, though alluding indeed to that language, that the Egyptians converted by the ministry of the gospel, should, whatsoever language they spoke in, make the same profession, and confession of their faith, with other of God's people, that were before them in Christ, Rom. 10. 9, 12, 18. & 14. 6, 9–11. 2 Cor. 4. 11. their speech and communication, should now be no longer profane, as it had been; but circumcised, and pure, chap. 6. 5. the very same that is prophesied, and promised, Zeph. 3. 9. that after God's judgments there before denounced, and then executed, he would turn people's lip, (that is, language, as it is also here;) and give them a pure lip, that is, a pure language, that they may call all upon the name of the Lord, and serve him with one shoulder: that is, with joint consent they should all concur in praising of God, as if they all spoke with one mouth, Rom. 15. 6. or, had all but one lip, spoke all the same language; as before that unhappy division of tongues, the whole world did, Gen. 11. 1. lip, for language: as Job 12. 23. ch. 28. 11. Jer. 33. 19.

{and swear to the Lord of hosts} Not, swear by him, Jer. 4. 2. & 5. 2. and not by false gods, Exod. 23. 13. Josh. 23. 8. Jer. 12. 16. though that be mentioned, as one prime piece of God's royal prerogative, to be sworn by, and a principal part of man's duty to him, to swear only by him, Deut. 6. 13. & 10. 20. Psal. 63. 11. chap. 65. 16. but swear to him: as Psal. 132. 2. that is, bind themselves by solemn oath to depend upon him, and be loyal subjects unto him, 2 Chr. 15. 14, 15. Ezra 10. 5. Neh. 10. 29. Psal. 119. 106. (as people, and princes also, are wont to do, their liege lords, and sovereigns, 2 Chr. 36. 13. Ezek. 17. 13–18.) abandoning their former idolatries, and superstitions, 2 King. 5. 17. Act. 19. 19. See Ch. 45. 23. Zeph. 1. 5.

{one shall be called the city of destruction} There is a double reading here, in the Hebrew. Some read Heres, with He, which signifies destruction, or overthrow: and though that word itself is nowhere else read, yet a word, not much unlike it, is in that sense found, ch. 49. 19. Amos 9. 11. descending from a verb that signifies commonly to pull down, or destroy. This reading our translators follow; though the former version, in received use, before the Geneva, render it, by way of inversion, the city of destruction shall be called one of them. But by those that maintain this reading, the words are diversely expounded. Some, that a sixth city, remaining unreformed, when five of her neighborhood were converted, should be allotted to destruction, for not following their good example. Others, that each one (as chap. 6. 2.) of the five, before mentioned, shall be a city, saved from destruction, Heb. a city of destruction, as wine of lees, for, wine, drawn off the lees, cap. 25. 6. Other read the word Hheres, or, Cheres, with Het, or, Cheth, as the Greeks commonly render it; which the old Latin, and some others, among which our ancientest English follow: and the word signifies, sometime, an earthen pot, Levit. 6. 28. Jer. 19. 1. or, a potsherd, Job 2. 8. chap. 45. 9. and so some render it here, ostracian, the earthen city, as earthen vessels, 2 Cor. 4. 7. but the word there used: sometime the sun, Job 9. 7. Jer. 19. 2. and thus the old Latin, and not a few others, here understand it; rendering the text, Heliopolis, or, the city of the sun, shall be, or, shall be accounted one. Heb. word for word, the city of the sun shall be said to one: that is, the city of the sun shall be called one of that number, shall be reckoned up among them: as Psal. 87. 5, 6. So ch. 62. 4. forsaken shall not be said unto thee, that is, you shall not be so called, or accounted. There were divers cities in divers countries, consecrated to the sun, and that bore therefore his name, being deemed one of the heathens' principal gods, 2 King. 23. 5, 11. Ezek. 8. 16. See chap. 17. 8. Of this sort was Bethshemesh, among the Canaanites, Judg. 15. 10. & 19. 38. Kir-heres, and Kir-Haresheth, among the Moabites, chap. 16. 7, 11. and among the Egyptians, Heliopolis, as the Greeks term it, being for signification, the same with those other, (of which see many more in Steven of Byzantium) and by the Latins, Solis oppidum, Pliny, l. 5. c. 9. and l. 6. c. 29. in Scripture it is sometime called by the Egyptian appellation, On, Gen. 41. 45. and sometime, by an Hebrew, of the same signification in effect with this here, Bethshemesh, Jer. 43. 13. and Aven, Ezek. 30. 17. though this latter, it may be, by an Hebrew term of ill presage, coming near the Egyptians, the like whereunto, Hosh. 4. 15. and 10. 5, 8. as if he had said On, that may well be termed Aven, as Amos 5. 5. Bethel shall become Aven, that is, vexation, or vanity, or, a thing of nought, this city so called anciently, but in latter times, Damiata, was a city much addicted to idolatry, and is reckoned by Herodot. for one of the six, unto which the Egyptians used, at some set times, out of all quarters, to repair, as the Jews to Jerusalem, because there was their famous temple of the sun, and there was kept Mnevis, one of their sacred bulls, which they worshiped for a god, as Apis, the other of them, at Memphis; so that the prophet's intendment, is, to intimate, that even some of those Egyptian cities, that had, with idolatry, been most polluted, should receive the sincere service, and worship of God. Howbeit, Josephus is much mistaken, who imagines, that this prophecy was fulfilled under the Ptolomies, when Onias the Jewish priest, being driven out of his country, built a stately temple, with an altar, not unlike that at Jerusalem, within the principality of Heliopolis, in Egypt, to draw other of his countrymen into those parts. See Joseph. antiquities, l. 13. c. 6. and of the Jewish war, l. 7. c. 30. The Chaldee takes in both readings here, thus rendering the words, The city of Bethshemesh, which is to be destroyed shall be said to be one of them: the like does the Greek, ch. 16. 1.

V. 19. {In that day} In those times: as ver. 21.

{shall there be an altar to the Lord, in the midst of the land of Egypt, and a pillar at the border thereof, to the Lord} The meaning is, that the true worship of God, prescribed by him in his word, shall be as amply settled among the Egyptians, as it was then among the Jews, See Joh. 4. 21–24. described here, as usually elsewhere, by the rites and ceremonies and manner of service, that by God's appointment, was among God's people, then in use. So c. 18. 7. & 60. 7. & 66. 20, 21. Mal. 1. 11.

{an altar} Not for sacrifice, say some; (for that might not be out of Jerusalem, Deut. 12. 13, 14. and yet upon extraordinary occasions, was by God's, not permission only, but approbation, and secret instigation, if not manifest injunction, at sometime, built elsewhere, 1 King. 18. 30, 32.) but for memorial, and resemblance only, ver. 20. not unlike that of the Reubenites, and Gadites, Josh. 22. 10, 11, 23–26. But why not an altar for sacrifice, then, when the Jerusalem altars should be all, not demolished only, but out of date? Jer. 3. 16. Heb. 9. 9, 10. for why not a spiritual altar, for spiritual sacrifices? v. 20. c. 56. 7. & 60. 7. Ro. 12. 1. & 15. 16. Phil. 2. 17. Heb. 13. 10, 15, 16.

{in the midst of the land of Egypt} As Jerusalem stood in the heart of the land of Canaan, for the more easy resort unto it, out of all parts, Psalm 122. 4, 5. or in the land of Egypt, among the Egyptians: as Chap. 5. 12. ver. 20, 24. But here rather, in the former and stricter sense, in regard of the next branch.

{and a pillar} Evident tokens and signs of God's true religion, settled with them. An allusion to such altars, and pillars, as the ancient patriarchs, in times fore-past, erected for the solemn service and worship of God, in all places where they came, but in those more especially, where God appeared unto them. Gen. 12. 7. 28. 18, 22. & 31. 13. & 35. 7, 14. Exod. 17. 15. & 24. 4. where mention is of twelve pillars in one place: and pillar, may be for pillars, in this place as it is also there.

{at the border thereof} Alluding to that, Josh. 22. 10, 25. where it is said, that at the borders of the land of Canaan, by Jordan, that altar was built: The meaning is, that monuments, and evidences of piety and devotion, should be frequent among the Egyptians, not in the heart of the land only, but in the skirts of the country; so that, no sooner should a man set his foot on Egyptian ground, but he should perceive how piously, the people were affected, and to what Lord the land now belonged. See Zach. 14. 9, 20, 21.

{to the Lord} Not to idols, and false gods, as formerly; unto which imaginary deities pillars were in Egypt very rife.

V. 20. {And it shall be} To wit, that altar, and pillar; or, those altars, and pillars, ver. 19.

{for a sign, and for a witness to the Lord of hosts in Egypt} To signify, and testify, that the Lord the only true God, the sole Sovereign of heaven and earth, Gen. 2.1. Psal. 146.6. is there acknowledged and served. An allusion to that altar built by the Reubenites, Josh. 22.24,27. and to that stone, or pillar, erected by Joshua, Josh. 24.26,27. of both which, the same in effect is said. Yet there are, that refer this, not to the verse before going; but to the words there ensuing: to wit, that God's hearing them, and sending deliverance unto them, when they called upon him, in their distresses, should be an evidence and argument of God's favor towards them, and reconcilement to them; not unlike that, Psal. 41.11. & 147.43. But the former more naturally flows from the text. That which follows, seems rather to be here intimated, as a motive and inducement to them, to serve him, and adhere unto him, of whose powerful and ready help, they had had so pregnant proof. So Exod. 15.2.

{for they shall cry unto the Lord for the oppressors} Or, when: (as chap. 1.3.) or, because when, (as Jer. 4.30. & 12.15.) they shall cry; that is, say some, when the Jews shall cry to God, being by Sennacherib besieged, and distressed, chap. 37.4,15. 2 Chr. 32.20. But few herein concur. The tenor of the context shows, that it is spoken of the Egyptians, who being, by reason of those that oppressed them, grievously afflicted, and distressed, when they found no relief from their idols, or their wizards, ver. 1,3. as was with others, in the like case, ch. 16.12. they shall then, leaving them, seek unto the true God, with better success. So Judg. 10.16. ch. 10.20,21. & 17.7,8. Psal. 107.6,13,19.

{for their oppressors} Or, because of. Heb. from the face of: as ver. 16,17. as the Egyptians sometime made the people of God among them, to cry unto him, by reason of those that then oppressed them, Exod. 3.9. so should they themselves be enforced to the like, in regard of those that should oppress them. For the same word is used in both places, and the prophet may seem here to glance at that story.

{and he shall send them a Saviour, and a great one, and he shall deliver them} Or, he shall then send them (as ch. 8.3,14.) a Saviour, and a great one; that is, a great Saviour: as a cloud and smoke, for a smoky cloud, chap. 4.5. a great one to be their Savior; or, even a great one: as Jer. 17.17. such an one, as in regard of his power, and greatness, shall be able to effect what he undertakes to do for them, ch. 63.1. What great ones were, by God, at several times raised up in succeeding ages, from time to time, as there were for his own people, Judg. 2.16. & 3.15,31. 2 King. 14.27. Obad. 21. Mic. 5.5. to give them some ease and relief, from their oppressors, which might be, as a presage and some shadow of their future spiritual deliverance, and in whom this prophecy might, in part, be fulfilled, is not so clear by the records of antiquity, sacred or profane; especially, while the Assyrian, and Chaldean monarchies stood; of which times we have few monuments of worth and credit, remaining. Howbeit, to pass by what some have conjectured of the conversion of many of them, upon the defeat given to Sennacherib; it may well be deemed, that some notice of the God of Israel came in among them by the Jews' commerce with them; and in the latter times, under the Ptolomies, especially, after the law of Moses was translated into a language; which the Grecian Empire had, in those parts, made more familiar: and divers temporal deliverances, might, from God, be vouchsafed them, in regard of his faithful ones among them; as in Ethiopia; we know also that some proselytes there were, Act. 2.5,10. & 8.27. But certain it is, that the Lord Jesus, that great Saviour, Tit. 2.13. is here principally intended, by whom they were delivered from the spiritual servitude and bondage unto sin and Satan; under which they had long lain, as other Gentiles also were, through the ministry of the gospel, Act. 26.17,18. 1 Cor. 6.9,11. & 12.2,3. Eph. 2.2,3. Col. 1.13. 1 Thess. 1.9. Meanwhile, they seem to stray from the text, that expound this of the Angel, who, by the slaughter made in the Assyrian camp delivered those of Jerusalem out of their present distress, chapter 37.37.

V. 21. {And the Lord shall be known to Egypt, and the Egyptians shall know the Lord} He seems to say the same thing in a divers form, or frame of speech. Yet two distinct things may be implied, their notice of God, and their acknowledgment of him. First, that their service of God, it should not be an ignorant devotion, a blind obedience, like that of those at Athens, Act. 17.23. but God should manifest, and make himself known unto them, Psal. 9.16. & 76.1. Ezek. 29.8,25,26. The knowledge of him, being the ground of all true devotion, and sincere service of him, Jer. 31.34. Hos. 6.3,4. Rom. 16.25,26. 2 Cor. 4.4,6. Gal. 4.8. Eph. 1.17. & 3.19. And then, that God being made made known unto them, (because man may know a thing, and yet refuse to be acknown of it, or to make profession of what he knows, Joh. 12.42.) they shall make acknowledgment of him, whom now they knew; but were ignorant of before, Gal. 4.8. 1 Thess. 4.5. by their performance of service to him, such as he himself requires, Deut. 26.17,18. Joh. 17.3. Rom. 10.9,10. To know; for, to own, or, acknowledge, Psal. 30.7. & 142.4. ch. 59.12. Jer. 3.13. Mat. 7.23. & 25.12.

{in that day} As ver. 18,19.

{and shall do sacrifice, and oblation} The word, here used, in the Syriac dialect, signifies, indeed, to make, or to do, as Dan. 3.1. & 4.35. but in Hebrew, most generally, to worship, or, serve, Deut. 4.19. & 6.13. & 10.12. See ver. 23. It would rather therefore be rendered; And shall serve, or worship him with sacrifice and oblation. Of the difference whereof, see on chap. 1.11,13. Put both here, as the one there, and the other, Psal. 51.16. and elsewhere collectively, for sacrifices, and oblations: metaphorically, for such spiritual services, as were thereby, sometime, typified, and are correspondent thereunto. See ver. 19. Zeph. 3.10. Mal. 1.11. And this is that, whereby they should acknowledge God for their Sovereign, and their Savior, and testify their duty and engagement unto him, 2 King. 5.15,17. A defect of the pronoun, him, as Hos. 6.5. Job 3.34. Of the particle with, as ch. 37.5,10.

{yea, they shall vow a vow unto the Lord, and perform it} Heb. and they shall, etc. Look what vows they made unto God in the time of their troubles they shall perform and make good, upon deliverance, by God, vouchsafed them, Psal. 66.13,14. & 116.8,16,19. Another evidence, and acknowledgment of their dependence on God, and loyalty to him. Of the former, by making vows now to him, as to their false gods they did before. Vows being a special part of religious worship, in those times, especially, Gen. 32.20. & 35.1,3. Levit. 27.9–25. Numb. 6.2–21. The latter, by their due payment, and performance of what they had vowed, Deut. 23.21,22. Psal. 65.1. & 76.11. Eccl. 5.4,5. Mat. 5.33.

{perform it} A defect of the affix, or pronoun; as v. 22. ch. 9.9. Hos. 8.4.

V. 22. {And the Lord shall smite Egypt, he shall smite, and heal it} Heb. smiting and healing. It may therefore be thus rendered, Thus (after this manner, as Jer. 7.34. Prov. 17.3.) the Lord shall smite Egypt, smiting and healing it. The particle is supplied; as ver. 21. God shall so afflict them by the evils above mentioned, as that he shall yet, by those afflictions, work a gracious work upon them, give a good issue of them, and deliver them, not out of those alone, but out of others also worse than them, Deut. 32.39. Psal. 60.2. ch. 6.10. Hos. 6.1.

{and they shall return even to the Lord} Or, for (as ch. 13.8. & 16.2.) they shall return to the Lord. Have recourse to him for mercy and deliverance in their distresses, ver. 20.

{and he shall be entreated of them} As he was of Manasses, 2 Chr. 33.20.

{and shall heal them} By vouchsafing, as well spiritual health, as temporal deliverance, unto them, chap. 57.18,19. Jer. 3.22. See Jer. 46.26. Ezek. 29.13,14.

V. 23. {In that day} As ver. 19,21.

{shall there be an high way out of Egypt to Assyria, and the Assyrians shall come into Egypt, and the Egyptians into Assyria} Whereas there had been much dissension, and bloody wars, between the Assyrians and the Egyptians, 2 King. 17.24. & 18.19,21. & 23.29. & 24.7. Jer. 44.30. & 46.2. Ezek. 29.19. & 30.10. They should now, being both converted unto God in Christ, abandon all such hostility, one against another, and maintain free commerce, and friendly intercourse, either with other. See chap. 11.13. Some such thing, some deem to have been in Psammetichus his reign; but it was more fully accomplished in the kingdom of Christ, Act. 2.9,10. Rom. 10.18.

{an high way} Or, causeway, as ch. 11.16.

{and the Egyptians shall serve with the Assyrians} They shall both serve, that is, worship, as ver. 21. one, and the same God, with one and the same worship, in one and the same manner, such as he requires, ch. 2.2,3. & 46.7. Zach. 8.23. Joh. 4.24. The old Greek and Latins, read the words, The Egyptians shall serve the Assyrians. That is, say some, not as the Israelites did the Egyptians, Exod. 1.14. & 14.12. but as Christians do one another, with the voluntary service of love, Gal. 5.13. But the former is the better. For why should Egypt serve Ashur thus, rather than Ashur Egypt? The intercourse before was mutual, the service now joint; as Zeph. 3.9.

V. 24. {In that day} As ver. 23.

{shall Israel be the third with Egypt, and with Assyria} That is, say some, the Jews, in the latter part of Ezekiah's reign, shall be in peace and amity with both of them, on either side, 2 King. 20.19. But, nor does any such thing appear, yea, or is likely, nor does that place imply it. The meaning is, that whereas the Jews were formerly disjoined from other nations, who lived then without the pale of God's church, and without that knowledge and worship of God, which as a special privilege the Jews, in those times, enjoyed, Deut. 4.7,8,33,34. & 7.2,3,6. Psal. 76.1,2. & 147.19,20. & 148.14. Act. 10.28. & 11.3. Rom. 3.1,2. & 9.4,5. Eph. 2.12. Now the pale being plucked up, and the partition wall pulled down, the hatred abolished, and both in one body reconciled, there should be no more any distinction of Jew, or Gentile, whether Egyptian, Assyrian, or other, but they should all be in a spiritual confederacy, and communion, one with another, Zach. 8.23. Act. 10.28. & 11.18. & 15.9. 1 Cor. 12.13. Gal. 3.28. Eph. 2.13–19. Col. 3.11.

{the third} Heb. a third. Which because it seems to be in a feminine form; some would have understood sister; and put the word into the text, a third sister. As Cant. 8.8. Jer. 3.8,10. Ezek. 16.45,46,48,51,52. & 23.2,4,31–35. But this seems not necessary; because of states, nations, and countries, the Scripture uses to speak promiscuously, sometime in the one form, and sometime in the other. See chap. 15.1,4,5. But what if we render it, God's third: as God's tenth, ch. 6.13. See the note there; as also, Jer. 2.3. where a word of the self same form and notion, is found,

{with Egypt, and with Assyria} These two people are supposed to be more specially mentioned; to show a conjunction of the posterity of Cham, (from whom the Egyptians were descended, Gen. 10.6.) with the race of Japhet, and both of them with the posterity of Sem, according to Noah's prediction, Gen. 9.27. But here is no mention, at all, of any of Japhet's issue: for Ashur was of Sem's race, Gen. 10.21. as well, as Arphaxad, from whom Israel descended, by Eber, and Abraham, Gen. 11.13,16,26. It seems rather to intimate, that even the most accursed people that were in the world, should, in God's good time of grace under the gospel, partake in the blessing by Christ, Gen. 12.2,3. and 22.18.

{even a blessing} This may seem to have a special respect to Israel: and is then to be understood actively, as a means of conveying, and imparting a blessing unto the other two; as the word is used, Gen. 12.2. Psal. 21.6. & 72.17. and that partly, in regard of the Messiah, to descend from them, Rom. 9.5. in whom they were to be blessed, Gen. 22.18. And partly, in regard of God's church established among them, and in former times, confined to them; in respect whereof, they are said to partake of the blessing, by their abode in Sem's tents, Gen. 9.27. and adhering unto them, Chap. 56.2,3,6. Zach. 2.11. Or if it be extended unto all three, it must be taken passively; for one that has a blessing bestowed upon him, or partaker of, and in, a blessing; as ch. 65.8. Zach. 8.13.

{in the midst of the Land} Or, earth: as Gen. 12.3. For this blessing extends itself unto the whole world, chap. 49.6. in the midst of it: either on earth, in the world; as Psal. 74.12. See ver. 19. Or if there be some emphasis, more than ordinary, in the phrase, I should say, it were, not as some, because these lands lie all three in the middle of the world, which God would have to be as leaven, to spread into the whole lump of it, on every side, Matthew 13.33. for two of them, Israel and Egypt, coast on the sea: but because the land of Judah lay in the midst, between Assyria and Egypt; See ver. 17. For, as for that frivolous and ridiculous conceit of the Jews, wherein the Chinois are said to concur with them, that their country and Jerusalem, more especially, should be the navel of the world, (abusing, to that purpose, some passages of Scripture, Ps. 74.12. & Ezek. 5.5. & 38.12.) it is scarce worthy taking notice of.

V. 25. {whom the Lord of Hosts shall bless, saying} Or, For the Lord shall bless him. That is, each one of them; as chap. 2.20. The relative for the conjunction causal; as 1 Sam. 15.15. Or, whom, each one, the Lord shall bless. That is, both of pronounce, and make blessed, chap. 61.9.

{Blessed be Egypt my people} The title that Israel engrossed before, Deut. 7.6. Ps. 78.71. but should now be common to the Egyptians, with them, Deut. 32.21. Hos. 2.23. Rom. 9.26.

{and Assyria the work of my hands} As Israel is so called; not as created only, at first, in Adam, but as made, and molded into a state, Deut. 32.6. chap. 43.7. & 44.2. Psal. 138.8. So are the Assyrians here termed, as being new molded, and new created by him, in his Christ, 2 Cor. 5.17. Gal. 6.15. Eph. 2.10. & 4.24.

{and Israel mine inheritance} My portion, my peculiar people, Exod. 19.5. Deut. 4.20. Ps. 74.2. & 135.4. See Jer. 12.7. A privilege, yet now not to be appropriated to them alone; but to be extended unto people in all parts abroad, Ps. 2.8. & 82.8. Eph. 3.6. All three terms used, for variety and elegancy, come home, in effect, and fine to the same.

CHAPTER 20

V. 1. {In the year that Tartan came to Ashdod} In the eighteenth Chapter, was a prophecy of evils to befall Ethiopia: in the nineteenth, of the like to betide Egypt. Now in this Chapter, is a prediction of calamities, that both of them, were, from the Assyrians, jointly, to endure, with a more special intimation of the time, at which this prophecy was delivered, prefixed in this verse.

{Tartan} A commander of some forces, under the king of Assyria, one of the three, that Sennacherib sent unto Ezekiah, to summon him to a surrender of Jerusalem, 2 King. 18.17.

{Ashdod} Or, as the Greeks and Latins term it, Azotus, Act. 8.40. A chief city of Palestine, or the Philistines' country: famous for their idol Dagon, who had his temple there, 1 Sam. 5.1,2. & 6.17. Yet it seems to have belonged, sometime, to the Israelites, and to have been part of the portion, and possession of the posterity of Judah: as also, some other, of the Philistine cities, Josh. 13.3. & 15.47. See c. 15.2,4.

{(when Sargon the King of Assyria sent him)} Who this Sargon should be, is much questioned. The most suppose him to be Sennacherib; and to have had two names: as many others, in like manner, mentioned in Scripture. See on chap. 1.1. Uzziah. Though, beyond all probability, they multiply the matter, who tell us, from Jerom, that Sennacherib had no less than seven names: yea, some of the Jewish writers, say, eight: and mold the Assyrian monarchs, many of them into one. But there want not those, who deem this Sargon to have been, not Sennacherib: but one of his predecessors. And some of them, thus reckon the succession of the Assyrian rulers. Phul, 2 King. 15.19. 1 Chr. 5.26. Tiglath-Phileser, 2 King. 15.29. 1 Chr. 5.26. Jareb, Hos. 5.13. & 10.16. Sargon, Esay 20.1. Salmaneser, 2 King. 17.3. & 18.9. Sennacherib, 2 King. 18.13. Other, omitting Jareb, thus order them: Phul, Tiglath-Pilneser, Sargon, Salmaneser, Sennacherib. See on Chap. 14.29. But, as it may justly be doubted, whether Jareb, who, in the former descent is reckoned after Phul and Phileser, were not ancienter than either of them; so I suppose, it will better suit with the course of the sacred story, (for foreign helps, in a manner here, wholly fail us) to place this Sargon, between, Salmaneser, and Sennacherib: as the successor of the one, and predecessor to the other. The name seems to be the same with Serug, or Sarug, the name of Abraham's grandfather, Gen. 11.22. Sarug, Sargon; as Tirakah, ch. 37.9. Tarchos, Jesua Zach. 3.1. Jason, Act. 17.5. and the like.

{and fought against Ashdod, and took it} This some suppose to have been done in the twelfth year of Ezekiah, under Sennacherib, when he bent himself against the strong cities of Judah; among which, they suppose Ashdod to have been one, as being lately from the Philistines recovered, by Ezekiah, 2 King. 18.8. Others and so some of the Jewish doctors, draw it down to the fourteenth of Ezekiah; at which time, say they, Sennacherib hearing of Tirhakah, the king of Ethiopia, coming against him, ch. 36.1. & 37.9. sent Tartan to take Ashdod, and went himself to meet Tirhakah, whom having discomfited, and subdued Egypt and Ethiopia, within the space of three years, he returned, with those he had captived of them, to the siege of Jerusalem. But this no way suits well with the Scripture story. Which to help, therefore, some say, that the Ethiopians, led by Tirhakah, made an inroad into Assyria, about that time, in Sennacherib's absence; after whose decease, Esar-haddon, who succeeded him, made war upon the Ethiopians, and took many of them captive, together with such Egyptians as were assistant to them. That which carries much more probability with it, than the former. But others carry up, far higher, the date of this prophecy, unto the fourth year of Ezekiah, and the sixth of Hosea, at which time they suppose, that this Sargon, Salmaneser's predecessor, invaded Palestine, and sent Tartan to besiege Ashdod: but died before it could be surprised. And true it is, that the words may not amiss, for the syntax of them, be so read, casting out the parenthesis, In the year that Tartan came to Ashdod, when Sargon sent him to fight against Ashdod, and take it. For we have the very like frame of words, Josh. 24.9. where it is said, that Balack the king of Moab arose, and warred against Israel, and sent and called Balaam to curse them. Yet Jephthah asks the king of Ammon, whether Balak did ever fight against Israel, Jud. 11.25. And it is apparent, he never did; nor dared do it; because he could not induce Balaam to curse them; which otherwise he would have done, conceiving some hope to prevail, if he could have drawn him so to do, Numb. 22.5,6. But the meaning of the place is, he arose and warred; that is, he arose to war: assayed, or attempted to do it, but never did. So Mal. 1.9. Do ye now beseech God: and he will be gracious unto us. For so, word for word, the text runs in the original. The prophet therein intending nothing less, than that God, at their request, would deal graciously with his people, in remitting his wrath towards them, incensed by their sins, whereof they themselves had been principal promoters and abetters; as he afterward affirms; and were very unfit, therefore, to sue for others, and very unlikely to prevail in their behalf. But the prophet's meaning is, as our Bibles aright render it, Beseech God that he will be, or, to be gracious unto us: and so he arose, and warred; that is, arose, that he might war, or to war: and the like might be here. Howbeit, unless aught could be produced, whereby it might appear, that Ashdod was not taken by Tartan: we need not decline that sense of the words, that is most ordinary and common. And since, that in places where we have so little light of certainty, we must of necessity go by conjectures, as those before mentioned interpreters all do; I shall make bold to add my conjectural thoughts also to theirs. I suppose, therefore, this prophecy was delivered about the eighth, or ninth year of Ezekiah, when Salmaneser, who, in his sixth year had taken Samaria, and carried Israel away captives, 2 King. 18.10,11. being now deceased; Sargon his successor, desirous to prosecute his father's designs, and to enlarge his dominions, began to set upon the Philistines, that bordered upon them, to the West, (see ch. 9.12.) and began with Ashdod: to the relief whereof, the Egyptians, their next neighbors, together with the Ethiopians, their confederates, coming in no small companies, were by the Assyrians defeated and carried captive, in such scornful and despiteful manner: as is here after described, ver. 4. the rather, to be revenged upon the Egyptians, because they had so lately before, been assistant to the Israelites against the Assyrians, in the reign of Salmaneser; and an occasion of their revolt, 2 King. 17.4. And the siege of Ashdod might well continue three years, as well, as that of Samaria, 1 King. 17.5. being one of the strongest cities in Palestine; nor is it unlikely, that Sargon the rather attempted this city, if it were one of those that Ezekiah had subdued and regained, that he might pick a quarrel with him, and so be dealing with him, as his predecessors had done with the other ten tribes before; that which might also, the rather move Ezekiah, to seek to shake off the Assyrian yoke, 1 King. 18.7. thereby discovering their ambitious and tyrannical intentions. But Sargon, it seems, being taken away; before that his purposed design could be effected, Sennacherib, his successor, went on with the same; 2 King. 18.13. and this my conjecture I leave to the consideration of others, ready to yield unto any, that can bring surer grounds, or afford better light. The Egyptians, after their wonted manner of ascribing to their kings conquests, achieved by others, seem to attribute this taking of Ashdod to Psammetichus, who, about these times, reigned in Egypt, reporting of him, that invading Syria, he sat down, not three, but thirty years, wanting one, before the strong city of Azotus, which endured the longest siege that had been known, and at length took it. See Herodot. lib. 2.

V. 2. {At the same time spake the Lord by Isaiah the son of Amoz, saying} Heb. by the hand, (that is, the ministry; as Hag. 1.1. Mal. 1.1.) of Isaiah the son of Amos; See chap. 1.1. That is, by me, and to me; the noun, for the pronoun; as chap. 2.1. Gen. 19.24. God's will and commands, were sometime made known to the persons, that were to put them in execution by others; as 2 King. 9.1,2. Sometime immediately to themselves; as Jer. 19.1,10. And so to Esay here; who is enjoined, not only to do somewhat that might shadow out that which he was to deliver; but to tell his people, withal, what was thereby designed, ver. 3,4.

{Go loose the sackcloth from off thy loins} An act enjoined the prophet, that was symbolical and significative; not unlike that, Ezek. 12.3–7. foreshowing, in what sort, the Egyptians and Ethiopians should be carried captive, by the Assyrians, ver. 4.

{Go} The word in these kind of injunctions does not always imply some motion from place to place; especially, when the thing enjoined may without any such change be accomplished; but a speedy, and sedulous address to the doing of the thing enjoined, Gen. 19.32. & 31.44. Num. 24.14. Jer. 19.1. Hos. 3.1.

{loose} The word signifies, first, to open, chap. 50.5. then to loose; either captives out of prison; which is done, by opening the prison doors, chap. 14.17. & 51.14. & 61.1. or garments from the body, by opening, and untying the girdle, or whatsoever they were fastened to the body with before, Job 12.18. and lastly, more generally, to put off any garment, whether girt close to the body, or hanging loose about it, 1 King. 20.11. Ps. 30.11. and so here.

{the sackcloth} Heb. sack: as chap. 3.24. Now sackcloth was used in times of heaviness, for a mourning weed, chap. 22.12. & 37.2. Joel 1.13. Whence to loose, or to put off sackcloth, for to leave mourning, or to give cause so to do, Psal. 30.11. but here it is not so used; but for such an upper garment, made of coarse, and hairy stuff, as the prophets ordinarily were wont to wear, 2 King. 1.8. Zach. 13.4. Matth. 3.4.

{from off thy loins} Whereunto, or about, such garments, loose otherwise, were sometime girt, 1 King. 20.46. 2 King. 9.1.

{and put off thy shoe from thy foot} Or, loose, Deut. 24.9. because the latchet, or shoestring is loosed, for the pulling of it off, Mar. 1.7. Luk. 3.16. shoe, and foot: as Josh. 5.15. for shoes, and feet: as it is, Exod. 3.5. Heb. from off, or upon: as Deut. 25.9.

{and he did so, walking naked, and barefoot} Albeit, it be expressly said, that he did so; yet there want not a few, among whom, also, some of the Jewish writers, who suppose, that this was not done indeed by the prophet, but in a vision only seemed to be done by him. See the like conceit, cap. 8.3. One cause, why they so imagine, is because they conceive, that the prophet should be enjoined to walk stark naked: whereas indeed, there was no such matter intended. For first God enjoined him only to put off his prophetical robe or mantle; such, as fell from Elias, when he was carried up to heaven in a whirlwind, 2 King. 2.13. then, it had been in vain, to add barefoot, if he had before meant all naked. Secondly: it was to signify, how the Egyptian and Ethiopian captives should be handled; he was therefore to go stripped, as a prisoner, or captive; now captives are not wont to be led stark naked; but ill clothed, in single, and sorry suits, or in ragged apparel. And lastly, the word naked, is in Scripture commonly so used; to wit, when a man goes in his coat, or inner raiment only, without upper garments, gown, cloak or mantle, such, as at other times he ordinarily uses. So it is said of Saul, that in a prophetical rapture, he stripped off his clothes, that is, his upper garments, or garment, (as yokes, for yoke, Jer. 27.2. & 28.10.) and lay down naked before Samuel, 1 Sam. 19.24. So chap. 32.11. the women are commanded to strip themselves bare, (that is to put off their bravery, or their better apparel, Exod. 33.4,5.) and to gird on sackcloth. So Peter is said to cast on his short fisher's coat, (for such an one, the learned observe the word there used, to signify, as frequent among them, of that employment, in those parts) for (says the text) he was naked; yet not stark naked, though without it, Joh. 21.7. nor in any other sense, does Micah say, that he would go stripped, and naked; or, our prophet here, that he went naked, and barefoot. See also Act. 19.16.

{barefoot} Or, unshod. The habit, when affected, of mourners, 2 Sam. 15.30. when enforced, of captives, Jer. 2.25.

V. 3. {And the Lord said} Unto the prophet, and by him, to those whom he preached and published this unto: either when, at first, he enjoined him to walk up and down in that manner, which could not but seem strange unto those that beheld it, or afterward, when he had for some space of time so done, and was demanded of his people, what, by so doing, he meant, or intended: as Eze. 12.9,10. & 24.19.

{like as my servant Isaiah hath walked naked, and barefoot, three years, for a sign, and wonder upon Egypt, and upon Ethiopia} In the words ensuing, God declares what he intended to signify unto them, by this his command given to the prophet, and his acting according to the same. A relation of what was done by the prophet, together with the end of it, and whom it concerned, is in this verse: the application of it, to that which was to befall those two people, to wit, the Egyptians, and the Ethiopians, is in the next.

{my servant} Not in general only as are all men, yea, all creatures; in regard of creation, Ps. 119.91. or, in somewhat more special manner, in regard of a voluntary addiction, and obstriction; as are all, that are in special covenant with him, Neh. 1.11. Psal. 79.2. & 116.16. but in a more special rank yet, in regard of his place, and office, as a prophet, as Num. 11.7,8. Jer. 7.25. So, Paul, a servant of Jesus Christ, Rom. 1.1. Phil. 1.1. that is, an apostle, 2 Cor. 1.1. Eph. 1.1. A servant of God, and an Apostle of Christ, Tit. 1.1. the one explicates the other.

{naked, and barefoot} See on ver. 2.

{three years} Concerning these words, there is much discrepance of opinion among interpreters. Some annex them to the foregoing sentence, and apply them to the prophet's carriage. And of these, some suppose, that all this was done in a vision; as, say they, those things of Ezekiel, his lying so long on either side; and making, and baking his bread in such and such sort, Ezek. 4.4,6,10,15. and doing of a thing three years together, might, by a vision, be represented in a moment. Other of them, affirm it to have been really done, and exhibited. How else could it be a sign and wonderment unto any? Yet are these also divided; for some of them suppose, that he went constantly thus; as well within doors, as without, for three years together: other; that he went so during that time, only then when he went out about the discharge of his prophetical employment. Thus they, that affix these words to the former, understanding them of the prophet's continuance in that habit. But there want not, that prefix them to the clause ensuing, for three years a sign, and wonder, or, a three years sign, and wonder, upon, or, concerning the Egyptians and Ethiopians: conceiving them to be meant, not of the prophet's act, but of that which was thereby designed: and this reading is strengthened by the pauses, in the Hebrew, the middle distinction concluding at the word next before going. Howbeit, these, again, are not all of one mind, concerning the thing thereby designed. For some suppose that thereby is implied, when this calamity should befall those two nations, which is the more probable (to wit, three years after the publication of this prophecy: as the like, chap. 7.8. & 21.16. Others, how long it should continue; to wit, not above three years, as the like, chap. 23.15. & 31.10. the like difference of opinion, concerning the same term of years, which some also draw to this, See on chap. 16.14. Howsoever, the question is with these again moved, how long the prophet was to walk thus naked? the rather, for that the text thus read, seems not to determine it: and they deem it unfitting, that the typical act should be of equal extent, for term of time, with the thing itself, thereby typified; no example in Scripture exhibiting any such parallel. Some of them therefore conceive, that one day might suffice for him, to walk abroad in that manner; here being no time limited in the injunction that God gave him. As Jeremy's wearing a yoke on his neck, but for a day, might suffice to denote a captivity of seventy years continuance, Jerem. 25.12. and 27.2. and 28.10. Others would have it done by him, three days, correspondent to the three years designed, either unto the commencing; or, for the consummating of that, which by the prophet was denounced. This is most agreeable to the usual manner of Scripture, a day for a year, so forty days, for forty years; Num. 14.33,34. Ezek. 4.6. and 390 days, for as many years, Ezek. 4.4,5.

{three years} Some would have it read, a third years sign, etc. because the cardinal number is put sometime for the ordinal, as they term it, as one; for first: Gen. 1.5. Matt. 28.1. but I find not, where any cardinal so used is joined with a substantive plural: and that enallage, therefore, can have no place here.

{a sign, and wonder} These two words oft joined together, Deut. 6.22. & 7.19. & 13.1,2. & 26.8. & 28.46. Neh. 9.10. Psal. 135.9. Jer. 32.20. Chap. 8.17. are as genus, and species; the former of larger extent than the latter. For the former may be, where nothing future is foreshown: as Num. 2.2. Ezek. 20.12. whereas the latter is ever, for the foretelling, and ascertaining of something to come, 1 King. 13.2,3. the former may be some common and ordinary thing; whereas the latter is ever of something, if not miraculous, as Exod. 7.9. 2 Chr. 32.24. yet strange, and unusual, at least, Ezek. 4.2,3. & 12.3,6,11. & 24.16,17,24. and so here. See chap. 8.18.

{upon Egypt, and upon Ethiopia} Or, concerning Egypt, and Ethiopia: as chap. 1.1. concerning what was to befall the Egyptians, and Ethiopians. See on ver. 1,4. yet concerning the Jews also, unto whom it was exhibited, to dissuade, and deter them, from relying upon these two people; which they were overprone unto. See verse 5,6.

V. 4. {So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captive, young, and old, naked and barefoot} An exposition of this strange, and unwonted demeanor of the prophet, and application of it, to the sad, and sorry condition of the Egyptians, and Ethiopians; which, within a short space of time, they were from the Assyrians to sustain.

{the King of Assyria} Whether Sargon, or Sennacherib, or Esar-haddon, his successor, uncertain. See on ver. 1.

{lead away} As men are wont to lead, or drive beasts, and cattle: for of such it is most commonly used, Gen. 31.18. Exod. 3.1. 1 Sam. 30.20. 1 King. 4.24. ch. 11.6. and where allusion is thereunto, Ps. 93.52. & 81.1. And it is therefore, not unfitly applied to poor captives, that are led, or driven, like beasts, Gen. 31.26. Deut. 28.37. ch. 61.11. Lam. 3.2.

{the Egyptians prisoners, and the Ethiopians captives} Or, captive. Heb. the captivity of Egypt, and the captivity, or deportation of Cush: captivity, for captives: as Neh. 1.2,3. Jer. 24.5. For we must not imagine, that the one were prisoners, and not captives; the other captives, but not prisoners: (see on chap. 5.13.) for both the words in the original, import one and the same thing: variety of terms, is for the greater elegancy only used. This the king of Assyria should do, either having discomfited their joint forces, or subdued their countries, bordering the one upon the other. See ver. 1.

{young, and old} Showing no mercy to any, in regard of tenderness, through years, or weakness through age. See 2 Chr. 36.17.

{naked, and barefoot} Stripped of their apparel, and left, in a manner, stark naked, in base rags, scarce able to cover their nakedness: that which is wont to be the lot of captives, in fight taken, and pillaged by the enemy, Deut. 28.45. ch. 3.17,24. Job 24.7,10. Jer. 2.25. Amos 2.16. See ver. 2.

{even with their buttocks uncovered} Heb. fundament; a word not unusual with us: for it is of near affinity with that, which signifies foundations, Psal. 11.3. that part, which man's body sits upon, and rests on in sitting. The meaning is, having not raiment, so much, as to hide their shame. See on ch. 3.17. So in despite were David's messengers used by the Ammonites, 2 Sam. 10.5. And herein, sure, the thing signified outstripped the sign; for the prophet, doubtless, walked not so naked, as to have his shame seen, Rev. 16.15.

{to the shame of Egypt} Who assisted them, and in likelihood, undertook to protect them. See on ch. 18.1.

{shame} Heb. nakedness, 1 Sam. 20.30. Exod. 32.25. because nakedness, since man's fall, is shameful, Gen. 2.25. and 3.7.

V. 5. {And they shall be afraid, and ashamed of Ethiopia their expectation, and of Egypt their glory} The event of this overthrow given by the Assyrian, unto the joint forces of the Ethiopians, and Egyptians; to wit, that it should strike a terror into those, that had sought to them for aid against the Assyrian, and make them ashamed, that they relied so much upon them for relief. See ver. 6.

{they} That is, say some, the Jews; who trusted too much to them, chap. 30.2. & 31.1. & 36.6. Ezek. 29.6,7,16. See chap. 19.17. Others, the Philistines, and Ashdodites, that expected relief from them. It may well be both, and such others, as they undertook to protect. See on Chap. 8.1. wings; for the word is used indefinitely; as others oft are, Chap. 2.19. Mal. 1.4.

{afraid} Because they shall have no hope of ability to hold out against an adversary so potent, and prevalent, whom the joint forces of two such kingdoms were not able to withstand, 2 King. 10.4. and it is matter of dread, to see supporters, and confederates to fail, chap. 19.17.

{ashamed} To find their expectations frustrate, and those defeated, of whose help, they had been overconfident, and had much gloried therein before, chap. 30.5. Jer. 2.36.

{their expectation} The people from whom they expected succor, and safeguard. Heb. their looking unto, or, looking after: and so ver. 6. for the word is no where else found, but the root it comes of, is used oft in that sense, Psal. 34.5. & 142.4. and so other words of the same notion: expectation, for, persons, from whom aught is expected, Psal. 71.5. Jer. 14.8. & 17.13.

{their glory} Glory, for them, of whom and their help, they gloried; So Psal. 3.3. with 44.8. Chap. 10.3. & 17.4. yet expectation is not here so appropriated to the one, and glory, to the other, as if they did not, as well expect help from, as glory in, either. But it is an elegant form of speech, very usual with this prophet, intending the same thing of either; Of which, see before, ver. 4. & chap. 5.13.

V. 6. {And the inhabitant of this Isle shall say in that day} Inhabitant, for inhabitants: as chap. 5.3. in that day, for, at that time, as ch. 9.18. But the question is, what the isle, or island, here spoken of, should be. The word is deemed, most properly, to signify an island, that is, some land on every side environed with water, as lake, some great water encompassed with land; whence arises that question, among the ancient geographers, whether the earth were an island, or the sea a lake, that is, whether the sea encompassed the land, or the land the sea, and hence in Scripture, the Isles of the Sea, Esth. 10.1. chap. 11.11. and, the Isles in the Sea, Ezek. 26.18. but it is used also, as is generally agreed on, for such countries, and regions, as lay upon the seacoasts: so it seems to be taken, Jer. 25.22. Ezek. 27.3,15. Hence some gather, that the Philistines' country should be here meant, because it lay upon the midland sea, See Jer. 47.7. but so did the land of Israel too, Josh. 13.4,12,47. and that reason some of the Rabbins render, why it should here be so termed: nor is it a sufficient argument to prove, that the Jewish land should not be here intended, because that their country had no where in particular, this name given it, when as the word is granted to be of so large an extent, as to take in all regions bordering on the sea, as theirs did. Yea it is used yet more largely; for lands, or countries in general; and for inlands, as well as islands. See chap. 41.1,5. & 42.4,10. & 49.1. & 51.5. & 60.9. Jer. 47.4. And this land may seem rather to carry it to those, unto whom, than to the Philistines, of whom, he spoke.

{Behold, such is our expectation, whither we flee for help, to be delivered from the King of Assyria; and how shall we escape?} See on ver. 5. Thus it fares with those, on whom we relied, or expected help from. Nor do these words evince, that this is not spoken in the person of the Jewish people; because Ezekiah trusted not on Egypt, but on God alone; and Jerusalem therefore was delivered: but Ashdod, which trusted to the Egyptian aid, was not. For it is not unlikely, that Ezekiah, though a good king, and one that trusted in God, 2 King. 18.5. as well as Asa, who did so also, 2 Chr. 14.11. & 16.7,8. might be somewhat faulty this way, as well as another way, that savored of some diffidence, upon the very same occasion, 2 King. 18.6,14–16. See ch. 3.2,4.

{from the King of Assyria} Who shortly after, surprised a great part of Judea, Chap. 36.1. Heb. from the face of: as Chap. 21.15.

{and how shall we escape?} Or, how should we escape? What hope can we have to be secured by help from them, who are not able to save themselves? Psalm 60.11. & 146.3,4. their shame appeared in the former branch; in this latter, their fear. See ver. 5.

CHAPTER 21

V. 1. {The burden of the desert of the Sea} Here begins a new prophecy, another sermon. Of the word, Burden, see on Chap. 13.1. That this prophecy concerns Chaldea, and Babylon, appears evidently, as well by the name of it expressly mentioned, ver. 9. as also by the nations precisely named, by whom it was to be destroyed. But here are two questions moved concerning this prophecy. The former is, why the prophet should have another sermon against Babylon, when as he had so large an one against it, before. To which it is answered; for two causes especially: First, because the people of God were too prone to trust to, and seek amity with, as the kings of Assyria, though they smarted for it, 2 Chr. 28.16,20,21. so the kings of Babylon, who afterward stood up in their stead, 2 King. 20.12,13. chap. 39.1,2. And again, because they were to sustain very heavy things, at their hands, 2 King. 20.17,18. chap. 39.6,7. The prophet therefore, or God rather, by the prophet, does the rather oft mind them of the ruin of Babylon; partly, to withdraw them from relying on a state that was itself, to be ruined; and partly, to comfort them, in regard of those evils, that from that city and kingdom they were to endure. For the same cause, may seem so many predictions to have proceeded from this our prophet, of the Assyrians' downfall, chap. 10.5–20,24–34. & 30.27–33. and of the Egyptians, as from the same prophet, chap. 19. & 20. & 30.3. & 31.3. so also from Jeremy, Jer. 43.8–13. & 44.29,30. & 46. The latter question is, why Babylon, or Chaldea, should be termed the desert of the Sea. To this, a late writer of some note, answers, that though the prophecy concerns Babylon, yet by these terms is designed, neither Chaldea, nor Babylon; but Idumea, or the country of the Edomites, who inhabited the desert of Sur, or Etham, Exod. 13.20. & 15.22. Numb. 33.8. But had he shown how this sad prophecy had concerned these Edomites, or where any mention had been therein made of them, there might have been some color of ground for the turning of it that way: now having produced nothing from the matter of it, to back, or second this his conceit, we see little reason to afford entertainment unto it, and taking that for granted, that others, as well Jews, as ours, generally agree in, to wit, that it is Babylon, or Chaldea, at least, that is in these terms described; we shall proceed to consider why it should be so termed: and because the word desert, is first in the text, we shall begin with it. Chaldea therefore is here termed a desert, as most interpreters imagine, for two causes; the one historical, or geographical, not because it was a wild, or waste country: For it was a very rich, and well watered soil, but because there lay a large desert, or wide wilderness, between Chaldea; wherein Babylon stood, and the countries of Media, and Persia; by the people whereof, it was afterward invaded. The other prophetical: not because it was at present so: because it was in time to come to be laid waste, and desolate, chap. 13.19–22. and as it had made the whole world a wilderness, ch. 14.17. in like manner, by way of just retaliation, to be made a wilderness itself. So Psal. 137.8. Jer. 51.29,36,37,43. I shall make bold to add mine own conjecture, and leave it to the learned. The Hebrew word signifies as well a plain, as a wilderness, chap. 63.13. Jer. 13.24. Lam. 4.19. & 5.9. and the notation of it, from a word, that is in the Chaldee, more common, signifying to lead cattle out to the places where they are to feed, carries it more specially, unto such plains, as had pasture grounds in them, or consisted of such. So the word seems to be taken, 1 Sam. 17.28. & 24.1,3. & 25.1,15. Psal. 65.12,13. Jer. 9.9. Joel 1.19,20. & 2.22. Luk. 15.4. compared with Matt. 18.12. I suppose therefore, that Chaldea has this term given unto it, not as a desert, but as a plain: and such indeed that country was, wherein the building of Babylon was first set on foot, as Moses testifies, Gen. 11.2. in regard whereof, also, it is commonly deemed, that the Chaldeans proved so skillful in astronomy, the situation of their country, which lay all in a plain, without any notable interruption of hills, or mountains of height, affording a great help to the more exact observation of the motion, as well of the fixed stars, as of the planets, and the times of the rising, and setting of either. And thus much for the former term of desert, or, plain: and the reason why Chaldea might be so termed. The latter word, is that of the sea. Now this term is given to Chaldea, or Babylon, as some think, metaphorically, a sea, that is, as the sea, in regard of that great abundance of wealth, that Babylon was stored with; (as we use to say, a sea of good) all the kingdoms, and countries under that vast monarchy, Jer. 27.5,6. sending in their treasures to Babylon, as all rivers empty themselves into the sea, Jer. 51.44. some also, in regard of her unsatiableness; though receiving all, yet having never enough; as the sea is never the fuller, for all those waters, that out of all parts are swallowed up in it, Eccl. 1.7. See Jer. 51.13. and Herodot. l. 1. Some also prophetically, in regard of those manifold, and immense evils, that were to befall her, as we use to say, a sea, or, an ocean of evils; the Sea is broke in upon Babylon, Jer. 51.42. or, because the seat of the city was to become as a sea, to be turned into water-pools, chap. 14.23. Thus they; but, as to me seems, with no great probability; for neither the land of Chaldea, nor the city, are here termed the sea; but the desert, or, plain of the sea, as the Isles of the Sea, Esth. 10.1. for lands situate in, or beside, the sea. See on chap. 20.6. Others therefore rather deem Chaldea, or the seat of the city, so termed, in regard of the situation of it. And here, in regard that the sea, in Scripture language, is very commonly used, for the West, Gen. 13.14. & 28.14. Exod. 10.19. chap. 49.12. Ezek. 48.17. the reason whereof is, because the midland sea lay to the West of Judea, and was the western border, or boundary of it, Josh. 15.12. Deut. 34.2. Some of the Rabbins therefore would have it so called, because it lay west or northwest, from the land of the Medes, and Persians, by whom it was to be destroyed. See chap. 41.25. But this seems rather, to others, a little too far fetched: who rather suppose this term to allude to the situation of Babylon, and the plain whereon it was built, standing the one, and lying the other, situate either of them, near unto, or upon the banks of, the great river Euphrates, as it is styled, Gen. 15.18. Deut. 1.7. and the vast lakes made out of it. For any great confluences, or receptacles of water, are in the Hebrew tongue termed Seas, Gen. 1.10. hence the Sea of Galilee, chap. 11.1. Matth. 4.18. & 15.29. which yet was but a lake, Luk. 5.1. and the great laver belonging to Solomon's Temple, is called, a sea, 1 King. 7.23,24. Jer. 52.17. The country of Chaldea, therefore, that part of it especially, that lay near to Babylon, is not unfitly termed, the plain of the sea, in regard of those meres, and pools, the country lying all on a flat, that that great river Euphrates, that ran round about Babylon, as also, through the midst of it, made on every side of it, which yet in part to remedy, two queens especially, were at infinite cost; the one of them, to wit, Semiramis, by raising mounds, and banks of strange height, and strength, on either side the river, to keep it, so much as might be, within compass, the other, to wit, Nitocris, who came long after her, (besides what in this kind, she also did, even to wonderment) partly, by diverting the course of the river from his direct passage, and through new channels of great depth, by man's industry sunk, winding it to and fro, and enforcing it to fetch many compasses, before it came down to Babylon, to break the violent force of the stream, running downright before, and partly, by digging a lake near unto it, three hundred and twenty furlongs broad. Of which things, see Herodot. l. 1. Strabo, l. 16. Plin. l. 6. c. 26,27. Hence is Babylon said to sit upon many waters, Jer. 51.13. Whereunto may be added, what Abydenus an ancient writer, cited by Eusebius, in his Evangelical preparative, l. 9. c. 41. reports, to wit, that it was by tradition commonly received, that the whole country about Babylon was all water, a very sea, until Belus (supposed to be Nimrod, Gen. 10.9–11.) having drained it, divided it, and built Babylon upon it: as also what God himself says by the prophet, speaking to Babylon, I will dry up thy Sea, Jer. 51.36. And thus much for the title, or inscription of this prophecy.

{As whirlwinds in the South pass through; so it comes from the desert, from a terrible land} Or, As whirlwinds in the South; he passeth. A prediction of the Medes and Persians, their violent irruptions, in a furious and tempestuous manner breaking into Chaldea.

{whirlwinds} Or, as some, Some one grievous whirlwind, or, tempest, the plural, by way of eminency, used for the singular; as Prov. 1.20. & 9.1. Mic. 5.2. Yet in a plural sense, it may well stand here; as another word of the same notion, which, with it, is used, Zach. 9.14. though in that form, this word be no where else found, wind, in such similitudes, is a note of swiftness, Psal. 18.10. & 104.3. A whirlwind, such as whisking about, involves all on every side, and bears all down before it, a note of vehemency, and violence, forcibly breaking through, and beating down all opposition, Psalm 83.15. Prov. 1.27. Chap. 5.28. and 29.6. Jer. 4.13. Nah. 1.3.

{in the South} Of whirlwinds of the South, is mention made also, Zach. 9.14. Howbeit, the word here used, is ambiguous. For albeit, that it be frequently used for the South, or Southern parts, Exod. 26.18. & 27.9. Num. 34.3. Josh. 15.1,2. Judg. 21.19. yet it seems properly, and primarily to signify highlands, or dry lands, opposed sometime to the vale, or, lower grounds, Josh. 10.40. Jud. 1.9. Jer. 17.26. sometime to the springy, and well watered lands, Josh. 10.40. & 15.19. Judg. 1.15. and the Southern parts are so termed, because commonly such, as being nearer to the scorching heat of the sun, either may here be meant: partly, because the Southern winds are oft in those parts tempestuous, Job 37.9. as also, for that in such uplands, the wind is wont to have the greater power, Jer. 4.11.

{pass through} Heb. to pass through; that is, are apt, or are wont to pass along, without stop, or stay; there being nothing usually in such places to hinder, or to restrain them, Jer. 9.24.

{So} A defect of the redditive particle; as Prov. 25.12. and 26.11. but here it needs not, the text being rendered as before.

{it cometh} To wit, the calamity of Chaldea, or a tempest upon it. Or, he cometh, that is, Cyrus with his forces breaking in fiercely and furiously upon it, Jer. 50.42,44. and 51.28,30.

{from the wilderness} Either, because winds oft blow suddenly and fiercely, from waste places, Job 1.19. Jer. 4.10,11. or in regard of a wilderness, that lay betwixt Persia, or Media, and Chaldea, which Cyrus and his forces, must of necessity pass through. Xenophon, l. 3. or, of the country itself, both of Media, and Persia, the northerly part of either, wherein their soldiery was most bred, being much of it waste, and mountainous, Herodot. l. 1. and Strabo, l. 11. and 15.

{from a terrible land} To wit, out of Media, the people whereof, the Babylonians much feared; and their queen Nitocris, therefore, above mentioned, a woman of prudence, and providence, above her sex, by all means, endeavored to keep them from having any commerce with her people, by the Assyrians, that lay between them and the Medes, Herodot. l. 1. Of their fierceness, see ch. 13.17,18.

V. 2. {A grievous vision is declared unto me} Grievous matters concerning Babylon, are, in way of vision, revealed unto me: and this prophecy, therefore is not without good cause, entitled, a burden, ver. 1.

{grievous} Heb. hard, harsh, or, cruel, ch. 19.4.

{vision} See ch. 1.1.

{the treacherous dealer dealeth treacherously; and the spoiler spoileth} Heb. The treacherous dealer, a treacherous dealer; or, dealing treacherously; and the spoiler, a spoiler, or spoiling. These words some join with the words going before; reading them on this manner, A grievous vision is declared unto me; for the perfidious person dealing perfidiously, and for the spoiler, that spoileth: as spoken of the Chaldeans, and pointing to their sins, for which they were to be destroyed; to wit, their treachery, and their inhumanity, chap. 47.6. Hab. 2.5. Or, a treacherous one, dealing treacherously; and a spoiler spoiling. Understanding it of the Medes and Persians, their dealing with the Chaldeans, thus, in either kind, as the subject matter of this prophecy. Others fasten it unto that which follows, as spoken in way of compellation; O thou treacherous dealer, and notable spoiler; thou Elam, I mean, go up; thou Media besiege: as inviting them to go instantly about the business assigned them. But most read them; and so they run best, apart by themselves. Yet some on this wise, much to the same effect with the first of the former: This perfidious person dealeth perfidiously, and the spoiler spoileth. That is, the Babylonian that persists in his impiety, (so understanding the former branch, Dan. 3.5,6. & 5.3,4,22,23.) and in his oppression, ch. 14.16,17. Dan. 4.27. Others thus, The perfidious person, that is, the Babylonian, dealeth perfidiously; and the spoiler, or, plunderer; that is, the Mede or Persian, plundereth, or spoileth. God, for her perfidiousness, punishes Babylon by the Persian sword. Or, which sense seems most natural, The treacherous dealer, hath found a treacherous dealer; and the spoiler, one that spoileth. The perfidious plunderer, the Babylonian, is now paid in his own coin; has now met with his match; is, through God's just judgment, now dealt with himself, as he had dealt before with others. See chap. 33.1. Jer. 50.15. That which some expound of Cyrus, and Darius, whom they suppose to have been, if not, in some sort, under the Babylonian monarch, yet in confederacy, at least, with him; yea, as some say, though without all color of probability, guests with him at table, in that fatal supper, whereat he was slain. But others, deeming it to be too great a blemish to so generous a person, as Cyrus seems to have been, and to cast a wrongful aspersion upon him; (besides, that the last branch of it, has no footing in story, sacred or other; but is refuted, rather, by either) they expound it rather of such, as fled over from the king of Babylon, to Cyrus, of whom Gadatas and Gobrias, were two principal ones, who being of the first that entered the city, and well skilled in the passages, made, directly, with their followers, to the king's palace, whom they there suddenly surprised, and slew. See Xenophon, lib. 7.

{Go up, O Elam; besiege, O Media} The Persians, and Medes, joint subjects to Cyrus, are called upon, and incited to go up, instantly, against Babylon, and to sit down before it. See chap. 13.2–4. 17.

{Go up} A military term, used commonly of those, that go out upon any expedition unto any place whatsoever. See on chap. 7.1. and the like, ver. 5. The rather, here used, in a way of elegancy, alluding to the name of Elam, which our English cannot express. The like is, Mic. 1.1,14,15. Zeph. 2.4.

{O Elam} Or, O Elamite. The Elamites put for the Persians, because they held that part of Persia, which bordered upon the Medes. See on ch. 11.11.

{besiege} Beleaguer Babylon. The prophet, as God's campmaster. Not that the one should march thither, and the other sit down there, when they were come thither: but that both, jointly, should do either. Of this manner of speech, very rife in this prophet; See on ch. 5.13. & 20.4,5.

{O Media} Or, O Mede, as Dan. 5.31. For the name of the country, and of the inhabitant thereof, is, in the Hebrew, all one: and the old Latin here so renders it. Howbeit, in regard that the verbs, here, are both feminine; the words may have reference to the lands, in the first place, Elymais and Media; but put here for the inhabitants of either. Of the Medes, see on chap. 13.17.

{all the sighing thereof have I made to cease} This is spoken in the person of God; I am determined, by this your service, against Babylon, to put a final end to the affliction of my servants, which they have, a long time, sustained by their captivity in Babylon. See ch. 14.1,2. He speaks of a thing, as present, not in doing only, but even done, though not to be effected, till, 170 years after, and names the people, expressly, by whom it should then be accomplished.

{the sighing thereof} Or, of her. To wit, of Babylon: Not wherewith she sighed herself, but wherewith she made others, God's people, especially, to sigh. The sighing of people, by her cruelty procured. So, the cry of Sodom; for, the cry of poor persons, oppressed by Sodom, Gen. 18.20. And, my terror, not wherewith I am terrified, but wherewith I might terrify you, Job 33.7. And, your fear, and your dread; for, the fear and dread of you, Deut. 11.25. Not wherewith you fear, or dread others, but wherewith others stand in fear of you. For they seem to strain it overmuch, who expound it, of her, that is, of my people; as if the pronoun had reference to them, of whom no mention is made before. Or, that understand the sighing, here mentioned, of the solemn mournings wont to be made at the solemn exequies of great persons. Which the king of Babylon should want, ch. 14.18,19.

V. 3. {Therefore are my loins filled with pains} These words are, by some, conceived, as the prophet's words, concerning himself; exceedingly terrified with the dreadful apparition, in a vision represented unto him, of the surprising and sacking of Babylon. So Hab. 3.15. Some, again, make them the speech of God's people, relating the ground of their sighing, the great misery they endured in the Babylonian captivity, Psal. 66.11,12. Lam. 1.2,3,12. But others, rather, suppose them to be spoken in the person of the Babylonians, intimating in what an heavy and heartless condition they should be, upon the sudden, and unexpected surprisal of their city; See ch. 15.5. & 16.7,9–11. Ezek. 21.6,7.

{my loins are filled with pains} Diseases, and pains in the loins are generally, very grievous, and such as disable, either to stir, or to stand upright, Deut. 33.11. Psal. 38.6,7,8. & 69.23. ch. 45.1. Ezek. 21.6. & 29.7. Dan. 5.6. In this place, those parts especially, mentioned, because pains there, are more eminent in childbearing and birth, here especially aimed at. So Nah. 2.10.

{pangs have taken hold of me, as the pangs of a woman that travaileth} See the like description of persons in distraction, and distress, Psalm 46.6. Chapter 13.8. and 26.17. Jerem. 48.42.

{I was bowed down at the hearing of it; I was dismayed at the seeing of it} Heb. I am writhed, or, wrung: (and so, Psal. 38.6.) with hearing; I am affrighted, (as Job 21.6.) with seeing. It should be rendered in the present tense, that it may suit with the former. The pronoun is wanting; as Chapter 9.9. Hos. 8.4.

V. 4. {My heart panteth} Heb. wandereth; as ch. 29.24. & 53.6. Or, staggereth, as chap. 28.7. Or fluttereth to and fro, as another word like, for notion, to this, and in the like case used, Psalm 38.10. It is not able, for fear, to keep in its proper place and posture.

{fearfulness affrighted me} Or, horror (as Jer. 49.16.) affrighteth, or, terrifieth me, as Job 9.34. & 33.7.

{the night of my pleasure hath he turned into fear unto me} The nighttime, usually desired for rest, yet affords me no rest, for terror and fear, Deut. 28.67. Job 7.4,13,14. Or, our festival night is turned suddenly, into terrors; our mirth and jollity being interrupted by the unexpected irruption of the adversary. For in a festival night, in the midst of their merriment, was the city of Babylon, by Cyrus, surprised, Jer. 41.39. Dan. 5.1,30. See Xenophon, lib. 7.

{the night of my pleasure} Heb. the evening (evening, for, night; as morning, for, day, Gen. 1.5,8.) of my desires; as 1 King. 9.1,19. Desire, for delight; as ch. 2.16. & 32.12. though another word be there used. Here so, the rather, because the word, here used, properly signifies a vehemency of desire, and amorous affection, Gen. 34.8. Deut. 21.11. Ch. 38.17. The revelling night, that we had so much longed for, making full account in it, to satiate ourselves with all variety of delights, proved a dreadful, and dismal night to us.

{hath he turned} That is, the enemy, say some; God, say others: and both true. But the word is indefinite; He hath turned it: that is, It is turned: as Gen. 15.6. He imputed it: that is, It was imputed, Rom. 4.3. and they shall call them; that is, they shall be called, Mal. 1.4.

{turned} Heb. put; as Ps. 107.33.

{into fear} Or, trembling: for so the word, properly, signifies, Gen. 27.33. 1 Sam. 14.15. Dan. 10.7. And great variety of terms does the prophet here use, to set forth the dreadfulness of that fatal night.

V. 5. {Prepare the Table; watch in the watchtower; eat, drink; arise ye Princes, and anoint the shield} In whose person these words are spoken, is questioned. Some make them God's words to the prophet, as enjoining him to do that, which he was to foretell should be done: For what the prophets denounce, they are said oft to do, Jer. 1.10. & 18.7,9. Others, would have them spoken in the person of the prophet, as either in way of derision, bidding the Babylonians go on with their feasting; but withal, implying, that in the midst of their revelling, they should be interrupted with the clamors of those, that should call upon them to betake them to their arms. Or, as others, admonishing them and their king, instead of giving order to have their tables spread and furnished, to set a strict watch for fear of the enemies' approach: instead of eating and drinking, to stand upon their guard, ready armed, to receive, and repel any enemies' assault. Others, lastly, divide them, making the former part of the verse, king Baltasar's words, giving command, as for the royal banquet to be made ready, so for a watch withal to be set; and inviting his guests to make merry, and feast without fear, notwithstanding the siege: and the latter of it, the words of the prophet, as calling upon the Medes and Persians, not to overslip the opportunity offered them; but to set upon them, and surprise them, in the midst of their drunken feast. And this last, to me, seems to come nearest to the mind and purpose of the prophet. Howbeit, I suppose, the words should be rendered somewhat otherwise, than generally they are: For the verbs, in the former part of the verse, are not imperative; as those in the latter part, but of an infinitive form. Thus, therefore, the whole passage may run, In furnishing the table, setting the watch, eating, and drinking; (that is, while the Babylonians are thus busied; and thus employed) arise ye Princes, and anoint the shield: Set you suddenly upon them. The like row of infinitives ranked, and ranged together. See ch. 59.13.

{Prepare the Table} Furnishing it with provisions: as Ps. 23.5. & 78.19. ch. 65.11.

{watch in the watchtower} Heb. watching the watch. Though some of the Rabbins expound it, a light; such as was set up in some high place, in manner of a beacon, to give notice, thereby of the approach of any adverse force: the noun is no where else found. Some understand this branch, not of setting a watch, or of having an eye to the light; but of Baltasar's eying the hand that wrote his destiny on the wall, in the midst of his feast, Dan. 5.5. as calling on him, to view and consider well of it. But that seems not to suit well with the rest of the context.

{eat, drink} Wonted words of invitation, at feasts, Cant. 5.1. But it is in the infinitive form, as in the former branches, the like which argues a defect of the same verb, in another form, to be supplied: as if it were said, eating, eat, and drinking, drink: that is, eat, and drink, freely. So remembering remember: that is, be sure to remember, Exodus 20.8. Deuteronomy 5.12. Josh. 1.13. and seeing, I saw; for, I wistly saw, Eccl. 9.11. See Chap. 22.13.

{arise} A form of speech, not implying, necessarily, any alteration of any present posture, but inciting unto the speedy, and sedulous addressing of a man's self, unto some present design, Gen. 13.17. and 19.14,15. See the like, of going up, ver. 2.

{Princes} Darius Cyrus, and those that command under you: for such also are so termed, ch. 10.8.

{anoint the shield} Or, furbish the shields; shield, for, shields: as chap. 22.6. Jer. 46.3. prepare for fight: address yourselves to an assault. The Hebrew doctors, some of them, under the term, here used, suppose helmet: and harness also, to be comprehended, as well as target, or shield: because they all conduce to the protection of man's body, which the word, in its notation, imports, ch. 31.5. & 37.35. And for the word of anointing, though they grant it to intend scouring, and polishing, whereunto the use of oil is well known to conduce; yet they add, that they made use of oil also, for another end, to make their arms the more slick and slippery, that the enemies' shafts and javelins, might not, so easily, fasten on them. To which purpose, they wrest that, 2 Sam. 1.21. The shield of Saul is cast away, as if it had not been anointed with oil: as they expound that place. Howbeit, others of them, turn this, both anointing, and shield, another way; expounding the words, anoint a shield, that is, set up another king in the room of Baltasar, Dan. 5.30,31. For, as God is called the shield, that is, the protector of his people, Gen. 15.1. Psalm 3.3. & 84.11. So kings and princes, say they, are likewise so termed, Psalm 47.9. Hos. 4.18. (for so they understand this word in those places.) As also from another word of the like notion, to wit, shelet: (whence our shield seems to have descended. Jer. 51.11. Ezek. 27.11.) They are called, Shalits; or after the Arabic manner, Sultans: Gen. 42.6. Eccl. 10.5. because they either do, or ought to protect their subjects, Lam. 4.20. But the simple, and plain sense, is here, for either branch, the best. The whole verse runs along, clean through, in six members, without any copulative, to make the sentence the quicker, and to intimate the speedy dispatch of the business. See the like, Exod. 15.9. Judg. 5.27.

V. 6. {For thus hath the Lord said unto me} Or, Thus the Lord enjoined me. For so the word is sometime used, 2 Sam. 16.10. Esth. 7.9. Dan. 3.20. I deliver these things thus confidently, because I have good warrant from God, for what I say. So ch. 8.11. ver. 16. Or, because God, by a second vision, has further confirmed, and given me stronger assurance of what he had revealed to me before. So ch. 8.1,5.

{Go set a watchman, let him declare what he seeth} Because the word, in the foregoing branch, is not Jehovah, but Adonai, which signifies, Lord, or Master, and is communicable to men, Exod. 21.4,8. Mal. 1.6. Some understand these words, and all that follows, with relation to that of a watch set, ver. 5. Of the watchmaster, by the king's appointment, commanding a sentinel to ascend on some high tower, and relate, what from thence he should espy; who accordingly, being there set, should thence give notice of Cyrus and Darius, their approach, with their forces toward Babylon. But neither does this seem to suit well with the course of the context: nor was that watch, before spoken of, set before their approach; but after they had sat long before the city, the same night that it was taken. Others therefore, and so most understand them; as God's words to the prophet; commanding him, as some suppose, to set some other prophet on work, to attend on this sacred and mysterious business, as a watchman on a watchtower, expecting, what, by vision God should reveal to him; as Jer. 6.27. Hab. 2.1. And this watchman, some of the Jewish doctors, would have to be one of the prophet's scholars, and some of them, by a trick of theirs, (of which more, on ver. 8.) to be Habakkuk, the lion there mentioned; because of his standing on a watchtower related, Hab. 2.1. But some of ours from the Greek, (which by a vicious reading, ver. 8. for Aryeh, that is, a lion, has urias) would have this watchman to be the high priest Urias, mentioned before, chap. 8.2. But the conjecture, with the ground of it, may both go together. Others understand it of the prophet himself, as if God had willed him to stand, as on a watchtower, to see what he could descry. And God's prophets are generally so termed, because, by the spirit of prophecy, they are wont to see afar off, and foresee things to come, and that, sometime, for many generations after, which others, neither by the help of nature, or art, are able to descry and discover, Ezek. 3.17. & 33.2,7. Rev. 1.1,10. as men, standing aloft, can see far and near many things, which others that are below on the ground, cannot see. But I conceive all this to be done in a vision; as that, 1 King. 22.19,20,21. and chap. 6.1–13. For to what end is it, to induce a multiplicity of visions, where one only is related. Sufficient it was, for the prophet, to relate; as chap. 6.1. what in vision, himself had seen.

{Go} See on ch. 20.2.

{set a watchman} This, as in a vision enjoined; so in a vision was done. For a watchman could not be set at Jerusalem, that could see what was at Babylon.

{let him declare what he seeth} Or, that may tell what he seeth. A defect of the relative: as Gen. 39.4. Exod. 13.8. ch. 42.5. & 47.15.

V. 7. {And he saw} The watchman, set in this vision, saw in a vision as ch. 6.1. Dan. 7.2. & 8.2.

{a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels} He saw troops of horsemen, with beasts, as well for burden, as service, approaching to Babylon.

{a chariot with a couple of horsemen} That is, say some, a chariot with two riding in it, to wit: Darius, and Cyrus: or, as others, Cyrus alone with two drivers: the chariot being drawn by an ass, and a camel: an emblem of Cyrus, as a mongrel mix of two nations, a Persian by his father, and a Mede by his mother: and termed therefore a mule: as well, in a frantic prophecy of Nebuchadnezzar's, as also, in an old oracle of Apollo, given to the Babylonians, that their city should stand, till a mule were king of Media: and some such things, though not altogether thus, are related by Eusebius, in his Evangelical preparative, l. 9. c. 41. out of Megasthenes, and Abydenus: and by Herodot. l. 1. & l. 3. Others deeming it, an unfit matter to crowd two such great commanders into one chariot, suppose a chariot to be put for, chariots: two at least, with two riders respectively, the one in the one chariot, and the other in the other: or two, to wit: the rider, and the driver, in either: Cyrus riding in the one: drawn with asses, or mules; which were of most use in Persia and Elymais: Darius in the other drawn with camels, which the Medes, and the Bactrians their neighbors, most abounded in. Others are of the mind, that these chariots of camels, and mules, should allude to a stratagem, that Cyrus should put in practice against the Chaldeans, who because they were strongest in horse, Cyrus placed in the front of his army, against their horse troops, his camels, whose sight and scent the horse could not brook, and with them also, his mules; which, in those Eastern parts, are famous for swiftness; as appears by the story of Absolom, 2 Sam. 18. & 13.29. But howsoever of camels somewhat is related, to this purpose, with Herodot. l. 1. as contrived by Cyrus in his expedition against Crœsus; yet neither does he, or any other author, that I can light on, mention aught in this kind attempted by him, either with mules, or camels, in his invasion of Chaldea. But to pass by these and divers other, either overcurious, or frivolous descants upon this Scripture, the plain song or genuine sense of it, thus arises. The verb racab, the root whence this word recab here used, springs, signifies, in general, to ride, whether on horse, ass, mule, camel, or any other beast, used to bear a rider; and whether in chariot, coach, or litter, indifferent. See Judg. 10.4. 1 Sam. 25.20. & 30.17. Esth. 6.8. & 8.10. 1 King. 1.38. chap. 66.20. See also ch. 19.1. and hence a rider, sometime for an horseman, Job 39.18. 2 King. 9.17. sometime, for a coachman, 1 King. 22.24. Hag. 2.22. The word recab, therefore, thence derived, and here used, comprehends in general, all riding forces, whether on horseback; and on other beasts, or in chariots, coaches, and the like; for it is a collective word, as equitatus in Latin, with us, horse, and foot: in English, and in foreign terms, cavalry, and infantry: nor is it found above once, in a plural form, and that in a poem, Cant. 1.9. See Exod. 14.7. 2 Sam. 1.6. & 8.4. Now these riding forces, are here first divided into two ranks: whereof the former is for fight, or field service, said to consist of two troops of horse, or horsemen: and may represent the distinct companies of Cyrus, and Darius: marching as under two commanders: the latter, chiefly for burden: and that again subdivided into two sorts, the one consisting of asses, the other of camels; both used much for that purpose in those parts, Gen. 37.25. 1 King. 5.17. ch. 30.6. and a multitude of such beasts were necessarily required to carry along all manner of provisions, for so great an army as they led, both in regard they were to pass through many waste places, and to continue a siege of uncertain length, against a city of great strength; and having purposely gathered into it most of that store, which the country round about it afforded; partly, to furnish it for a long siege; and partly also, to starve those that came to besiege them. The words therefore may be rendered, and he saw a company of asses, and a company of camels.

{a chariot} The word is sometime used for a chariot or coach, Exod. 14.6. 1 King. 22.35. sometime for horses, that draw in a chariot, or coach; 2 Sam. 8.4. sometime for wares, that lade a wain, or a wagon, 1 King. 10.29. sometime, for an army, or company of riders, in chariots, such as in those days, were much used in war, where from horsemen they are distinguished, Exod. 14.9. 1 King. 10.26. 2 Chr. 12.20. and sometime, lastly, for all cavalry, or troops riding, whether on horse or in chariot; opposed to those, that serve on foot. Exod. 14.7. 1 King. 4.21. 2 King. 5.21.

{a couple of horsemen} The word signifies a yoke of oxen, 1 King. 19.19. or, a couple of oxen, 1 Sam. 11.7. or of asses, 2 Sam. 16.1. or, a couple of men: that go, or ride together, 2 King. 9.25. here used, for a couple of troops, or companies of horsemen: horsemen, for, troops, consisting of such: for so the singular also is sometime used, Jer. 4.29. Ezek. 26.10.

{a chariot} Or, company: as before, and after.

{of asses} Heb. ass: as ch. 32.20. See ch. 1.3.

{of camels} Heb. camel: as Zach. 14.15.

{and he hearkened diligently with much heed} Heb. and he considered with consideration, even with much: or, great consideration: a defect of the participle with: as ch. 17.5,10. This some understand of Cyrus, viewing of Babylon, when he was set down before it, considering which way it might best be assaulted, and most speedily surprised. Others, of the prophet Esay himself, making profession of his own sedulity, and diligence, in attending the business that God had set him about, and promising therein to persist. Others lastly, of the watchman set to watch in the vision; and upon the representation of such companies to his view, observing diligently their motion, which way they bent, and what they intended to do; that which seems to be the proper intendment of the prophet, in this place.

V. 8. {And he cried a lion} Some of those, that thus read these words, suppose that the watchman, whether set up by the Babylonians, to keep sentinel, while they revelled it; or by the prophet, appointed to attend what he could descry: at first beheld, but confusedly, a great company coming on, as in two troops; after upon nearer approach, and better view, perceived them to consist of mules the one; and of camels the other: and lastly, upon a third, and more accurate view, saw a lion leading them, and by an outcry signified as much. And this lion, some would have to be either Cyrus, or Darius, that took Babylon. Dan. 5.30. called a lion for his fierceness, Jer. 50.44. Others, to be Christ, the Lion of the Tribe of Juda, Gen. 49.9. Rev. 5.5. the destroyer of the spiritual Babylon, and deliverer of his people: of whom Cyrus was a type, ch. 45.1. Nor want there, that dream of a lion, that should be coming on the stage to affright, and disturb the sentinel; who though by a loud shriek, he gave notice of it; yet would not desert his station; unlike to the hireling, that flees when he spies the wolf coming, Joh. 10.12. or that somebody, to terrify him, should tell him of a lion; as Dalilah Sampson, of the Philistines, Judg. 16.9,12. which yet he should not regard; unlike therein to Solomon's sluggard, Prov. 22.13. But the Jewish doctors have two other readings, the one more light: the other more weighty. For some of them by Geometry, as they term it, or Arithmetic rather, reading the words, and the lion cried: (wherein some of ours also concur with them, supposing the watchman, for his vigilancy, to be termed a lion) expound it, of Habbakuk: And Habbakuk cried. And if you ask, how they find Habbakuk in the text. The answer is, just as they find Jacob and Esau, in Ishto, or his wife, Gen. 25.21. for because there is a transposition of the words from their ordinary sequel, running thus in the original, Rebeccah conceived, his wife. They would have in this last word, which is in Hebrew, Ishto, to be intimated what it was, that she conceived: and if we demand what that was, they tell us, it was fire, and stubble, and why so? Because forsooth, the letters of these two words, esh ve-kash: that is, fire and stubble, do make up just the same number, with the letters of Ishto, his wife, to wit, 707. And if we ask further, what this fire and stubble should be; they tell us, it is Jacob and Esau, for it is said, Obadiah 18. the house of Jacob shall be a fire, and the house of Esau, stubble: and thus you have Jacob and Esau, in Ishto, and clear Scripture for it too. In like manner here, because the letters of the word Aryeh, here signifying a lion, amount just to the same sum, that the letters of Habbakuk's name do: to wit, 216. therefore he must needs be the lion here mentioned, and the watchman, consequently, as was before said. Nor should I mention this idle dotage, but to show how these addlebrained doctors, whose mysterious expositions many begin to dote on, and are so much taken with in these days, do ridiculously and irreverently wring and writhe the words of God's sacred oracles, as if they were descanting upon, or making sport with some light poem, or satirical pamphlet, for the exercising of their wanton wits. Meanwhile, this is no better than that of the Greeks, of which also before, who for Aryeh here, read uriyah, all the difference is, that the one is a gross mistake, the other a studied, but frivolous device. But instead of this fond and far fetched conceit. Others of them give a more solid reading and sense; which the most, or best at least, of ours, also embrace; thus rendering the words, And he cried, as a lion, that is, aloud, like a lion. The note of similitude being supplied which is oft times wanting; as Psal. 11.1. Nah. 3.12,13. So Lam. 3.10. Hos. 11.10. by his hideous noise, implying, and expressing much fear and terror to those, whom it concerned, from great danger then approaching. So Amos 1.2.

{My Lord, I stand continually upon the watchtower in the daytime; and I am set in my watch whole nights} Or, on the watchtower, Lord, I stand continually by day: for the word Lord, as it is here written, seems to have no pronoun affixed to it; but is in a form commonly deemed peculiar to the Deity. The words are the watchman's words, whether, as some, of him at Babylon, set to keep sentinel; or, as others, rather, of the watchman set in the vision by the prophet, to observe; either, as the most, professing his constant vigilancy, and assiduous attendance in his station; to give the firmer assurance of what he had seen: or, as some, complaining that he had so long watched, in contemplation of Babylon's downfall, and had not the full accomplishment of it revealed, as yet, to him. So Habbakuk seems to complain, that he had long watched, and waited for some comfortable vision, but as yet could see nothing but of affliction and grievance, Hab. 1.2,3. & 2.1. Howbeit, the former seems in this place the fitter, well suiting both with the last clause of the verse before going; and with what follows, ver. 10.

{whole nights} Or, every night; as ch. 1.5.

V. 9. {And behold, here cometh a chariot of men, with a couple of horsemen} Some understand these words, as no more than a repetition of what the watchman had seen, and related, before, ver. 7. But others suppose, somewhat more to be in them, that should more certainly import, and portend the ruin of Babylon. Some therefore expound them, as the former also, of God's people, making out of Babylon, and marching away by troops, with bag and baggage, on such beasts, as were before mentioned, Jer. 50.8. & 51.45. Others rather, (and so some of the Jewish doctors also) of the forces before spoken of, piercing into, and entering upon Babylon, part of them, on the one side of it, and part on the other, Jer. 51.31.

{And behold, here cometh} Or, behold, even now are gone in. He speaks, as of a thing suddenly done: as if he had said, while I am yet speaking this, some of the retinue before mentioned, are gone in, to wit; into the place, toward which they were bound; the issue whereof, I so sedulously, and solicitously had all this while expected, ver. 7,8. the pronoun here found, is oft used, to denote a thing at present done, and fully effected, Gen. 31.38,41. Num. 14.22. & 22.32.

{cometh} Or, goeth in, or, is gone in: So the word is oft used, for to go unto, or, go into, Gen. 7.1,13. & 16.21. & 19.23. & 24.31. & 30.3.

{a chariot of men} Heb. of man: as Num. 26.10. ch. 5.4. chariots of men, (for both words are collective) such as men ride in; to distinguish them from such as were used for carriage. Here by an hypallage, chariots of men; for those men that were before seen riding in the chariots: as silver of shekels, for, shekels of silver, Levit. 5.15. & Levit. 7.21. uncleanness of man, for, a man of uncleanness; that is, a man unclean. See ver. 7. and Chap. 22.6.

{a couple of horsemen} See on ver. 7. the troops under the command of those two great princes, Darius and Cyrus; either having left their horses, to scale the walls, and so surprising the city; or, after surprisal of it, entering in on horseback, by the gates, set open for them.

{and he answered, and said} By the person here said to answer, some understand the watchman, further adding; what he was now assured of, that the downfall of Babylon, was that, which was in this vision represented. Others, God's people, who coming out from thence, relate, and publish it to others, Jer. 51.50. Some, the prophet Esay himself, assuring himself now, of what before he expected, upon the report made by the watchman, whom, in the vision, he had set to observe what he could see. And lastly, (which to me seems most probable) God himself, expounding more fully to the prophet, what this apparition, all, tended to.

{answered} The word in Scripture is used, not for the returning of aught to some foregoing question, only; but for adding aught, to somewhat before spoken, Job 34.1. Mat. 17.17. & 19.27. & 22.1. Luk. 5.22.

{Babylon is fallen, is fallen} To wit, by the hands of those, who were seen coming against her, and entering into her, Jer. 51.48. and it is repeated, as for assurance; so in way, also, of rejoicing, Rev. 18.20. So Rev. 14.8. & 18.2.

{and all the graven images of her gods, he hath broken unto the ground} All her idols are fallen; and come down with her; being either become a prey to the enemy, in regard of the rich matter whereof they were made, and the ornaments that they were dressed with; or beaten down, and broken; or burnt, in a bravery, by the conqueror; as seeming to triumph; not over the people, and princes, only, but their gods, also, ch. 10.11. & 37.19. See ch. 46.1. Jer. 50.2. & 51.44,47,52.

{the graven images of her gods} Heb. the gravenings, or, graven works of her gods; that is, her gravened gods: as ch. 30.22. the gravenings, or, graven works of thy silver; for, thy graven works, or idols, made of silver. So also, Deut. 12.3. See Chapter 2.10. graven ones, put for all sorts of them, Jer. 8.19. Mic. 1.7.

{her gods} Her idols; whom Baltasar, a little before, had so much extolled; when in contempt of the only true God, he drank with his concubines, in the cups taken out of his Temple, Dan. 5.2,4.

{he hath broken} God, say some; Cyrus, say others. But the verb (as the Jewish Doctor well observes, paralleling it with that, Num. 26.59.) is indefinite; and it might well therefore be rendered; and all her graven gods are broken. See chap. 2.18,19. and 18.5. ver. 4.

{broken unto the ground} Or, broken, and thrown down, unto the ground: as Ps. 89.39. ch. 14.12. & 22.18.

V. 10. {O my threshing, and the corn of my floor} These words some interpreters make the words of God, speaking unto Babylon, and foretelling what now should befall her; as if he had said; You Babylon, by whom I have formerly threshed; that is, grievously afflicted, and trodden down, other people, (as chap. 25.10. & 41.15.) are now yourself to be threshed, or to be made a place, wherein your princes, and people, shall be threshed by the Medes and Persian, as corn in a threshing floor, Jer. 51.33. Mic. 4.13. But others rather suppose them to be the prophet's words, speaking unto God's people, and comforting them against those grievous afflictions, which they had from the Syrians, Assyrians, or others, formerly sustained, and were from the Chaldeans, and Babylonians, further to suffer; assuring them, that what he had foreseen, and foreshowed them of the ruin of Babylon and the Chaldeans, was no dream, or relation of his own devising, but what by revelation he had received from God. And indeed the latter part of the verse, which cannot, without apparent force, be pulled away from this, of necessity enforces to carry it, this way.

{O my threshing} How this might be spoken by God; either concerning Babylon, by whom he had threshed, and whom he meant now to thresh, by others: Or, of his own people, whom he had threshed already, and intended further to thresh; though not utterly to destroy them, ch. 28.28. as he did some others by them, ch. 26.14,19. & 41.15,16. Jer. 50.11. it is not hard to conceive. But how the prophet should speak in this manner, of his people, as to call them, his threshing, there seems some difficulty in it. This to clear, and assoil, some would have it understood, not effectively, but denunciatively: as Jeremy is said to build, and pull down, to plant, and pluck up; not by way of execution of aught in that kind, but by way of denunciation, alone, Jer. 1.10. & 18.7,9. so, say they, does Esay call this people, his threshing: not because he himself had threshed them, but because he had from God denounced those heavy judgments, wherewith they were to be threshed, for their sins. But I suppose we need not have recourse unto any such far fetched interpretation. It is agreed on: and the very next word evinces it, that by threshing, (a word in this place only found) is here meant, not the act of threshing, as by another word of the same stock, the time, Levit. 26.5. but the object of it, as the corn, straw, and grain; so such persons, or people, as either have been, or are to be threshed in such manner, as is in the words here intended. So captivity, for, captives, chap. 20.4. escaping, for persons escaped, Neh. 1.2. chap. 15.14. now this being granted, I see not what should hinder, but that the prophet may well call them, his threshed ones, though not threshed by him; as well, as he might also have termed them, his afflicted ones, albeit he had no hand in the afflicting of them; and that without reference to any threshing, or affliction by him, ministerially, denounced against them.

{and the corn of my floor} The same thing says the Rabbin well, in divers terms. Heb. my son of the floor; the son of the floor; for, the corn that is threshed in the floor: as, the sons of the quick coal, for, the spark that fly from it, Job 5.7. the son of the bow, for, a shaft shot by it, Job 41.28. and, the sons of the quiver, for arrows, that are laid up in it, and drawn out of it, Lam. 3.13. my son of the floor, as, my mountain of holiness, chap. 56.7. and his idols of silver, ch. 2.20. and, my God of mercy, Psal. 59.10,17. in all which places, and many more, the words run in the very same strain, with these here, and it is son, not daughter, as of Babylon he is wont to speak, ch. 47.1. and so the Psalmist, Psal. 137.8. and in the feminine form, ch. 13.19. and in the verse next before going. Whereby also it may well be deemed, that he speaks here, not of her, but of his own people, whom, he might, not unfitly, call; not, the son of his floor; (for none such, as is here intended, he had) but, his son of the floor; that is, his poor countrymen, and much commiserated brethren, that had been oft under the flail, or, (as their manner of threshing was) under the cartwheels, and the beasts' hoofs, in the floor, and were so to be again. See ch. 28.27,28. As for Jerom's conceit of an allusion, in these terms, to Araunah's threshing floor, on which the Temple was built, 2 Chr. 3.1. I suppose it to have no place here.

{that which I have heard from the Lord of Hosts, the God of Israel, have I declared unto you} I tell you nothing, but what God has told me. It is like that of the apostle, 1 Cor. 11.23. The prophet's fidelity, in the delivery of God's message, without addition, or detraction of aught, Jer. 23.26,28. & 26.2. And the certainty of the matter, delivered in it, to be, in its due time, accomplished: as that which comes from him, who is both the Lord of Hosts, and able, therefore, to effect it, chap. 14.24,26,27. and the God of Israel also; and though he suffer his people, therefore, to be under the threshing instruments in the floor for a while, yet he will not permit them to lie always there: but will send deliverance at length, ch. 27.7–9. & 28.27,28.

V. 11. {The burden of Dumah} The title of another prophecy, distinct from the former: The subject matter whereof, is intimated in the word, burden, to be some sad and heavy tidings. See ch. 13.1. The object, or land or people, whom it concerns, are described by the word Dumah: concerning which, interpreters are at some variance. For some fetch it from Dumah, one of Ismael's race, Gen. 25.14. 1 Chr. 1.30. His posterity, as his brother Kedar's, ver. 13,16. had seated themselves in some part of Arabia, which, in regard thereof, bore the name of that their ancestor, and is here called, Dumah. And we read, indeed, in Ptolomy, lib. 6. of a seatown in Arabia, called Duma: as also of an inland town, called Domana: and in Pliny lib. 6. c. 39. out of Juba, the Mauritanian, of a city situate in that part of Ethiopia, which he assigns to Arabia, as possessed by Arabians, called Dumana. And further also, in Stephen the Byzantine, out of Glaucus his Arabian antiquities, of Dumathea, a city of Arabia, which may well be all one with either of the former, (the manner, both of Greeks and Latins, being to mold foreign terms, as they please) and the same with this Dumah, that of Steven comes nearest home to the Hebrew: Dumath, for Dumah, as Elisabeth, for Elisheba, Exod. 6.23. and Goliath, for Goliah, both in the Greek and Latin, 1 Sam. 17.4. Of this people, therefore, called not Idumeans, but Dumeans, do some writers of note, both among the Jewish and ours, expound this prophecy. Yet others again, by Dumah, understand here Idumea, or Edom. Dumah, say they, by an Apheresis, or detraction of the first letter, for Idumea, or Edomea: as Ram, or Aram, 1 Chr. 2.9. Job 32.2. Pasdammim, 1 Ch. 11.13. for Epasdammim, 1 Sam. 17.1. But I find not in Hebrew Scripture, where the land of Edom is termed, either Edomah, Adomah, or Idumeah, for Edomeah, and Idumeah, Mar. 3.8. as Judea, Mat. 2.1,5. are words of a foreign frame. As for what is objected, that the next prophecy, is concerning the Arabians, and therefore not this? is no good consequence; for this concerns the Dumean Arabians, and that, the Kedarens. The main reason of any weight, that may induce to this supposal, is the mention of Seir in the next words, of which more there. Howbeit, Jerom tells us, that not the whole province of Idumea; but some region, or part of it, which lay Southward, and was not above twenty miles distant from a city of Palestine called, in his time, Eleutheropolis, was thus termed. Nor is it improbable, that some of Ismael's posterity, might seat themselves in some portion of that country, which the Edomites, their kinsmen, in those times, inhabited. Of whether of the two, the word is here used; there may seem to be in the use of it, here, some secret allusion, to what the word, ordinarily, imports, to wit, either excision; as Ezek. 27.32. or, silence; but such as is caused by dissolution and destruction, Psal. 94.17. & 115.17. See on ch. 15.1. as implying the ruin of that state, which this sad prophecy concerned.

{He calleth to me out of Seir} The prophecy is as well short, as sharp, wrapped up in two verses; and neither of them of any length; but very obscure: and that the rather, because little light is afforded us, for the clearing of it, from the stories extant of those times.

{He calleth to me out of Seir} Or, as the Hebrew runs, One is calling to me from Seir. Or, A cry, or, A call is made, or comes to me from Seir. I am cried unto, or called upon from thence. For the speech is indefinite; as ver. 9. This those that understand this prophecy of the Dumeans, interpret, either of a voice that should come from God to the prophet, concerning the destruction, that from the Edomites should befall them; as of Edom, the like, Jer. 49.14. Or of a noise, and clamor of warlike preparations, heard from mount Seir; the Edomites intending to invade and surprise Dumah. But those that by Dumah, understand Edom, or Idumea, expound it of the Edomites speaking unto the prophet, either in serious wise, or in derision.

{from Seir} Seir was (as Shenir, Cant. 4.8.) the name of a mountain, possessed by Esau, and his posterity, Gen. 36.8. Deut. 2.4,5. Josh. 24.4. So called, not as some have thought, from Esau, who was born rough and hairy, which the notation of the word imports, Gen. 25.25. or from the roughness, and horridness of that rocky mountain, though alluded unto, Jer. 49.17. but from the ancient lord, and possessor of it, Seir, the Horite, Gen. 36.20. in whose race it continued, Gen. 14.4. until the Edomites, or posterity of Esau, thence expelled them, Deut. 2.12. Esau, in likelihood, at first, having got some footing there, by the marriage of Aholibamah the daughter of Anah, by Zibeon, descended from Seir, Gen. 36.2,20,24,25. which his issue well liking, and loath either to quit the place again, or to be cooped in some corner or scantling of it, at the will and pleasure of others, dispossessed the right owners, and made themselves absolute lords of it.

{watchman, what of the night? watchman, what of the night?} Some suppose these words to be the Dumeans, who, in regard of the great dangers and fears they were in, having set a watchman to keep sentinel, night and day, as ver. 8. were ever and anon calling on him, to tell them whether he descried aught, or no, whereby they might be endangered. Or, as others the Idumeans calling to the Dumean watchman, (as sentinels are wont to be set in bordering places) inquiring of him, as being in the like fears with them, and likely, in regard of neighborhood, to run the same hazard with them, whether aught were represented to him, that concerned either of them. Implying, as they imagine, that there were hostile forces abroad that had made foul havoc in the countries about them; and it might be expected, would do the like with them also. And this fits not amiss, with the matter of the prophecy next ensuing, concerning the Kedarens, their neighbors and near allies, ver. 13,16. which might well be of the same date with this, as well for delivery, as for accomplishment also. Some again would have them to be the words of some Edomite, that came as a spy, to view the confines, and see what watch and ward was there kept; but making, as if he were one of the country, and had some occasion, either of journey, or of some other business abroad: or of some Dumeans, that thus called upon the sentinels, to see whether they were awake, or no; or demanding of them, how far the night was spent, as hoping to be in some more quiet composure, being freed from the fear of a nightly invasion, as more dreadful, and not unusual, where the enemy is near at hand, and lying in wait for opportunities, and ready to lay hold on any advantage, for assault, Cant. 3.7,8. ch. 15.1. Or of such as were in arms, and stood all night attending the approach of the enemy, inquiring how near it is to break of day, that they might be, either relieved, or discharged of that their wearisome employment, Psal. 130.6. And these are, divers of them, the expositions of the Jewish doctors; but admitted and approved, the most, by some of ours also, among whom, yet, there are not a few, who understand them, as spoken, either by the Dumeans, or Idumeans, to the prophet Esay himself; and that either in scoffing manner, by way of derision, as if they had said, You prophet, that profess yourself to be a warder, and to watch for the good of your people, what tidings have you for us? What say you to the calamities, that other of your fellow prophets, have so oft said should befall us? You threaten us with nights of affliction, and heaviness; but we enjoy fair daylight of prosperity, peace and liberty, since that, in Joram's time, we shook off your yoke, and set us up a king of our own, 2 King. 8.20. Or seriously, and solicitously, as being in great difficulties and danger, in regard of a prevailing conqueror, that bore down all before him, and had seized upon many provinces, adjoining near to them, and desirous, from the prophet to understand what he saw, or foresaw concerning them or what advice he could give them: for even to God's prophets, as to God himself, Judg. 10.10,13,14. Jer. 2.27. Hos. 5.13,15. sometime, in such cases, they that otherwise did not relish, nor regard him or them, were content to repair, 2 King. 3.12,13. & 5.3,5. & 8.7,8. & 13.14. Thus have I delivered, though not all, (for there are many more) yet the principal, and most probable expositions of these words; leaving them to the judgment of others, to pick out, and pitch upon, which, in a Scripture of so great difficulty, they shall deem to be most likely; only professing myself to incline to the judgment of those, who suppose them to imply, a distracted and hazardous condition of those, by whom they were delivered, unto whomsoever they were directed.

{watchman} The word is not the same, that was used before, ver. 6. that signifies, properly, a viewer, or a spier: But the word, here used, is one, that, properly, signifies a warder, an observer, or a keeper, 1 Sam. 1.12. & 17.20,22. That which, therefore, has given occasion, here, of divers misinterpretations, especially, among the Jewish expositors. Some understanding here, by the warder, or keeper, God, the keeper of Israel. Psal. 121.4. Some the ruler of the country, the keeper of his subjects, as the shepherd of his sheep, 1 Sam. 17.20. Others, some soldiers; because the soldiery are the keepers of the country; whence Achish to David, I will make thee keeper of my head, 1 Sam. 28.2. But we need not run out to these far fetched interpretations, inducing strange senses; which because they have little show of probability, we have formerly omitted. The word does here, either imply the prophet himself, one of Israel's watchers and warders, an observer of them, as well as Jeremy, Jer. 6.27. or, a watcher for them, as well, as Ezekiel, Ezek. 3.17. & 33.2,7. Yea, and a keeper of them, as well as their soldiery; the chariots and horsemen of Israel, as well, as either Elias, or Eliseus, 2 King. 2.12. & 13.14. Or some watchman, as the former represented in a vision; so questioned and so answering, as is here expressed. For the word here found is of such watchmen, also used, as the former, Neh. 3.29. Psal. 130.6. and our prophet delights much in variety of terms.

{what of the night?} How much of it is past, or yet remains; How far is the night spent? Or, what in the night; or by night, as we use to say, have you seen, or observed? Of the night, for in the night; as of a book, for, in a book, Job 19.26. and, of the city, for, in the city, Psal. 72.16. or, concerning the night, to wit, of affliction, (as Job 5.14. & 17.12. & 35.10. Ps. 30.5. & 112.4.) that at present lies heavy on us.

{watchman, what of the night?} The same, as most interpreters redoubled, after the manner of those, that move such questions, unto those, especially, that stand far above them, as doubting whether, at first, they hear, or no; or as those are wont to speak, that are full of fear and solicitude, asking oft the same thing, chap. 33.18. only the contract is put for the entire word, though standing entire, without leaning on any other. Which, as in some other the like, Chel, for Chayil, chap. 36.2. Obad. 20. So in this word, Lel, for Lajil, is not unusual. See ch. 15.1. & 16.3. & 30.29. Yet, because the word millel, signifies, sometime to speak, Job 8.2. Psal. 106.2. whence the term millah, that signifies a word, Psal. 139.4. Some interpreters, of good note, render the words here: The watchman, what saith he? (for so lie the words in the text) or, what saith the watchman, as, who would have said to Abraham? Gen. 21.7. where the same word is found. But the syntax runs more smoothly, the former way.

V. 12. {The watchman said} The watchman's answer to the question, before moved to him, follows: Which whether it be delivered, as returned by the prophet himself, to those that did solicit him for advice; so (as repeating their words) calling himself by the term, that they before gave him; or, as by the watchman, in the vision represented unto him, unto those that inquired of him, either concerning the time of the night, or of aught he saw in the night, is to be taken as a divine oracle, intimating what was to befall that people, whom he spoke to.

{the morning cometh, and also the night} The watchman's answer consists of two parts; containing an assertion, the one; an advice, the other: very obscure either; and much canvassed by interpreters, as well Jewish, as others. This former part laid down in these words, must import some sad and heavy tidings to those whom it concerned. The prophecy else should not answer its inscription: a burden, or burdensome vision, or prophecy. The title should not be suitable to the contents of it. Some, therefore, expound the words, as if he should say, The morning indeed, approaches; but such a morning, as shall afford you no light or comfort at all, as little comfort shall you have of it, as if it were dark night, or midnight still with you, ch. 8.22. & 51.30. & 59.10. Job 5.14. & 24.17. Amos 4.13. & 5.8. Others, though morning be come as you suppose, with you, having, as Isaak, your great grandfather sometime foretold, shaken off that yoke, wherewith Jacob's issue kept you under, Gen. 27.40. Yet this fair morning will not last long with you, a night of calamity, and misery, will, by the Assyrians, ere long seize upon you, worse than that you were in, under the Israelitish yoke. Others, I have nothing to impart unto you, save that, as sure as the night succeeds the day, so certainly will affliction and destruction shortly surprise you: either coming and commencing, or to be accomplished and concluded, within a set compass of time, like an entire day, consisting of morning, and night: morning, for, day, as evening, for night, ver. 4. and it well suits with that of the Kedarens, their kinsmen. Ver. 16. morning, and night, for an entire day: and a day, for a year, as Ezek. 4.6. See on Chap. 20.3.

{if ye will inquire, inquire ye; return, come} As many several senses of these words, are given, as of the former. I will present you with one, or two only. Some knit this clause to the former branch, as noting the inevitableness of the evil therein menaced; the night, I foretell you of, will come, though (so the particle is found used, Job 14.7,8. & 16.6. & 17.13. & 27.16.) you inquire, and inquire never so oft, never so earnestly, and go to and fro, and come again and again; or, retaining the former reading, you may inquire further, if you please, and return and come again, as oft as you will; but other answer cannot be returned you. Others, if you will needs be inquiring, inquire seriously, not in mockery; or, inquire of that that concerns you, and may be for your good: to wit, how you may make your peace with God, before this night seize upon you, Jer. 13.16. and the only way whereby that may be effected, is by returning to him with sincere repentance of your sins, and adjoining yourselves to his people, ch. 55.6,7. Jer. 18.7,8,11. Dan. 4.27. Jon. 3.4,10.

{inquire} The word is, by some of the Rabbins, here noted, to be a Syriac, by other, a Kedarene, or an Arabic word: and it is indeed in the Chaldee paraphrast of the Old Testament, and the Syriac version of the New, very frequent. It seems to import an earnest, eager, and ardent inquisition; when a man's mind is restless, and his heart boils so within him, that he cannot be quiet, but is continually inquiring after somewhat, that his mind is wholly taken up with: for the word in his first (as may seem) and original sense, signifies to boil, chap. 64.2. whence, as bubbles arising upon the surface of boiling water; so blisters from inward heat, breaking forth, and swelling upon the outward parts of the body, have their name in Hebrew, Exod. 9.9,10. and that it implies a very narrow, exquisite, and exact inquiry; see Obad. 5,6. It is therefore, as if he had said, since that (so is the particle also rendered, Job 14.5.) you are so inquisitive, or so eager upon inquiry, inquire, and ask what you please, but so inquire, as that your inquisition be not vain and fruitless. Which that it may not be.

{return, come} That is, say some, no more than come again. And indeed the word of returning, oft times, imports no more than a reiteration of that which it is joined with. So Isaak returned and digged; that is, he dug again, Gen. 26.18. return, lie down, for lie down again, 1 Sam. 3.5,6. he returned and lodged there, for, he lodged there again, Judg. 19.7. being not yet gone out of the house. But in such forms of speech, the words are wont to be knit together; which here they are not, and imply, therefore, two distinct acts; A return (not, as some, to those that sent them, but) to God, who alone was able to relieve them: And a coming over; (not as some, of the Idumeans, to the Dumeans, either to fight for them, as confederates, craving their aid, or with them, as enemies to be destroyed; but (whether of Dumeans, or Idumeans) unto God's people, among whom the prophet abode, and with whom, alone, protection was to be had, ch. 4.5,6. & 10.24. & 56.6–8.

V. 13. {The burden upon Arabia} Another prophecy, concerning either Arabia, in general, whereof Dumah before mentioned, ver. 11. might be a part: or concerning that part of it, more specially, which the Kedarens possessed, ver. 16.

{The burden} See on ch. 13.1.

{upon Arabia} As Neh. 2.12. To be laid upon Arabia; as a burden is laid upon a beast, ch. 30.6. Or, against Arabia; as against Egypt, Exod. 14.25. (And Arabia, for the Arabians, (as Egypt there, for the Egyptians) and against thy neighbor, Exod. 20.16. and against Moses, Numb. 12.1. for the particle is the same. And the Latin goes wide, that renders it here, as he should after have done it, in Arabia; as if the burden were not the burden of Arabia, but of some other, that should flee thither for succor.

{Arabia} Whence this region had its name, at first, is uncertain. The fabulous Greeks in Eustathius, tell us of one Arabus, of the race of Apollo; and Solinus would make us believe, that the word signifies an holy country; but in what language, he tells us not. The name in Hebrew has affinity with a word, that is used for the West; supposed therefore, by some, to be so called; because that it lay toward the Western part of Asia, trending along over against Ethiopia, and Egypt: as also with another word that signifies a plain, or, a desert, Chap. 51.3. Jer. 50.12. which suits well with some part of it; and hither some of the Rabbins draw that, Jer. 3.2. as the Arabian in the wilderness. But I take it rather to have had this appellation, from the name that signifies a mixed multitude, Exod. 12.38. Jer. 50.37. because the region was, much of it, peopled by such, some of Cham's posterity, Gen. 10.7. and some of Abraham's issue by Keturah, Gen. 25.2,3. and by Hagar, from Ismael, Gen. 25.13,14. being therein intermingled, the one with the other; whence the ambiguity, and variety of readings, and versions, 1 King. 10.15. 2 Chron. 9.14. Psal. 68.4. Hab. 1.8. Zeph. 3.3. See Jer. 25.24. For as, for those that imagine, they should be so called of the word Arab, that signifies lying in wait; though it carry a fair show with it, as if the words were the same, and it suit well with the condition of that people, living much by robbery to this very day, and to that purpose waiting for passengers, to surprise them, Jer. 3.2. yet the roots of either, in the original, are divers; and the initial letters differ as in Amoz, and Amos, chap. 1.1. which not observed, bred a gross mistake in the Greek version, Josh. 8.14. The whole region lying, a great part of it, between the Persian gulf, on the Eastern side; and the Red sea, thence called the Arabian gulf on the West; is commonly divided into three parts, Arabia the fertile, the rocky, and the waste. But Strabo, l. 16. seems to make a dichotomy of it, as nature itself, in a manner, has done, dividing it into two parts, the fertile, and the barren; which latter may well include those two, which others divide; being for infecundity much at one; in the wilderness whereof, the Israelites so long wandered to and fro, after their cutting the Red sea, before they arrived on the coast of Canaan, and of this part of Arabia do most understand this prophecy; (though peradventure, yet, of a larger extent) because bordering upon Palestine, it is probable, that the Assyrian king overran this also, when he invaded that country, ch. 20.1. Of Arabia, see also on ch. 13.21.

{In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim} This prophecy foretelling the calamities that should befall the Arabians, from the Assyrian invading them, relates how they should be driven, leaving their abode in the champaign, to seek shelter in the woods; calls upon some of them, to relieve their neighbors in their flight, ver. 14,15. and prefixes a time, wherein this disaster, betiding them, should much impoverish their estate, ver. 16,17.

{the forest} Or, wood; as 1 Sam. 14.25. wood, for woods: or, forest consisting of woods: as chap. 7.2. the woody part of the country, whither, as well men, as beasts, use to betake themselves for covert and retreat, in times of danger and distress, when invaded, or pursued in the plain; or expect so to be, where they lie more open to assault, Gen. 3.8. 1 Sam. 22.5. Josh. 17.18. though it be a wood, or, forest, apt to shelter, and more difficult therefore to surprise: for so the particle should there, as after in the same verse, be rendered. The meaning seems to be here, that not only for fear of the enemies, but being stripped, by them, of their tents, which they usually lodged, and dwelt in, ch. 14.20. they should now be compelled to take up their lodging in the woods. See Jer. 49.28,29.

{in Arabia} The woods, that are in that country; or, of Arabia: in Arabia, for, of Arabia: as, the mountains in Gilboa, 2 Sam. 1.21. for of Gilboa: and, in thy people, Exod. 22.28. for, of thy people: as it is rendered, Act. 23.5. and it may, as well, be rendered, ye in Arabia, or, of Arabia shall lodge; as well inhabitants of Arabia, as woods of Arabia: referring the words in, or, of Arabia, not to the woods, wherein they should lodge, but to the people, that should lodge in them. The Latin, deceived by the nearness of the word, translates it, at evening: and the word that signifies evening, is supposed indeed, sometime, to be put for Arabia, 1 King. 10.15. but this of Arabia never for evening: and the word is the same here with that before. As for the Popish interpreter, he did but play here, (as many of them oft do;) who because the word Arab, is not far in sound from Oreb, that signifies a crow, or, a raven, (for the word seems to include either, Levit. 11.15. so called it may be, for his blackness, Cant. 5.11. resembling the Arabians' smoky tents, Cant. 1.5.) would have it here intimated that the Arabians' destiny was, like Pharao's chief baker's, to be hanged; and made meat for such fowls, Gen. 40.19. Prov. 30.17. Thus do wanton wits, as well among professed Christians, as apostate Jews, in profane manner dally, and make sport with God's sacred oracles.

{shall ye lodge} This some, and so the Rabbins also, divers of them, understand of the Jews, who, in the Assyrian invasion, fled into those parts for relief. Whom the Arabians (here upbraided, therefore, for their inhumanity towards them, as was Moab before, ch. 16.3,4.) refusing to entertain; should constrain them to lodge abroad in the wide, and wild woods. Others understand it, of caravans, or troops of people, that used to travel that way with merchandise, Gen. 37.25,28. Job 6.19. and to take up their lodgings among them; but now finding the country full of soldiery, in regard of whom they could not pass with security, and safety, as formerly they had done; (See Lam. 5.9.) or rather, all rifled and wasted by the enemy, should be compelled to lodge in the woods. But I suppose it rather to be intended of the Kedarens, or Arabians, inhabiting in the lower parts of the country, towards Palestine; who being expelled from the places of their wonted abode, in the plain, should be enforced to flee up into the higher parts of the country, to seek shelter there in the woods.

{O ye travelling companies of Dedanim} The word here used, signifies first, and properly, paths, ways, or passages, Gen. 49.17. Job 6.18. Chap. 2.3. and so some interpreters here understand it; rendering the words, in the ways, or passages of Dedanim; by the ways, that lead thither. The particle is wanting: as Hos. 6.9. in the way, or upon the way; or, by the highway side to Sechem, that is, say they, in the woods, that are about the way toward Dedan. Howbeit, as the word Oreach, arising from the same root, (but once read, Job 34.8. having a notion of journeying, and there used of such, as travel, in society, or company together) does signify a traveller; whence a lodge for travellers, Jer. 9.1. and, like a traveller, that turns in to a lodge for a night, Jer. 14.8. so the word Orchah here used is, by a metonymy deemed to be put for a company, or troop of travellers, that journey together, Gen. 37.25,28. Job 6.19. in which latter place also, walks, or marches, for so the word properly signifies, Ps. 68.24. seems to be put for companies marching, or journeying, as another the like also, 2 Sam. 12.4. where a walk, or, a way, for a man to walk, or journey in, is put for a man of the way, or, by the way, that is, a wayfaring man, and made the same, with oreach, a traveller, there also used. The text therefore may well be so read here as our English renders it; though I see no necessity of departing from the proper, and most frequent signification of the word.

{Dedanim} Or, Dedanites: a people descended from Dedan, one of Abraham's issue by Keturah, Gen. 25.3. and they are reckoned up with the Temanites, and other people of Arabia, Jer. 25.23,24. though among the Edomites also together with the Temanites; as near neighbors to them, and mixed also, it may be, with them, Jer. 49.7,8. Ezek. 25.23. So the Dumeans, and Idumeans, before, ver. 11. See of them and their merchandise, Ezek. 27.5,10. & 38.15. by which places, it may be deemed, that they dwelt near upon the fertile part of Arabia. Howbeit; from the former place of Ezekiel, some observe two several people; of countries far distant one from another, both bearing that name; the one descended from Cush, by Raamah, Gen. 10.7. seated Eastward from the gulf of Persia on the Indian seacoast, where a region is called Dedan unto this day, that traded at Tyre in ivory, and ebony, the wares of those parts, v. 15. The other, as before, descended from Abraham by Keturah, whose seat was, as has been said, and their trade in clothes only, v. 20.

V. 14. {The inhabitants of the land of Temah, brought water to him that was thirsty; they prevented with their bread, him that fled} The Jewish doctors conceiving these thirsty ones to be of their own countrymen, understand the words to be spoken with an intimation of duty, relating what they should have done: The inhabitants of Tema should have brought water to the thirsty Jews, their kinsmen, and should have prevented with their bread, those of them that fled away from the Assyrians: or, as some of them would have it, as they prevented them with their bread; that is, as they expound it, whereas being athirst they wanted drink, and they should in the first place have supplied them with that; they did not, but first tendered salt meats, that increased their thirst; and when they had so done, then offered them empty bottles, which putting to their mouths, in hope to meet with drink in them, they drew nothing but wind from them; and so died. These are Jewish fictions and fables. As far from the truth of story, do those run another way, that would have it understood, of their helping to relieve the Assyrians, their confederates, pursued by the Medes. The words may well be rendered, from the Hebrew: Bring forth water, wherewith to meet the thirsty; with your bread prevent those that flee. Which is spoken by the prophet, to intimate unto the Temaites, what distress their countrymen of other parts of Arabia should be in, being constrained to leave suddenly their wonted places of abode, and to flee either to them, or along by them, being destitute of all necessary provisions, in those waste regions especially, to seek for some shelter, and relief elsewhere.

{the land of Tema} As Dumah, v. 11. so Tema; was one of Ismael's race, Gen. 25.15. from whom the land, that the people descended of him did inhabit, was so called; Job 6.19. Jer. 25.23. They misread here Teman for Tema, with the Greek, who after the old Latin render it The land of the South.

{brought} Or, bring. Heb. come: as Jer. 12.9. and so taking it, in the first form it should be rendered, and come O water, as some very unfitly; but, come with water: a defect of the particle: as ver. 7,10. as some, come, and bring water: as Gen. 27.9. take me (that is, take, and bring me) two kids; Or, it may be here, in the second, or active form; and then it is, make to come: which is all one with bring. I rather choose the former, come with water, partly, because the verb in Jer. 12.9. (and in this form it is no where else found) so sounds, come to eat; and partly, because the Hebrew has it more fully than our English expresses it, come with water to meet the thirsty: as 1 Sam. 25.34.

{water} A commodity, in those parts, very scanty, Exod. 17.1. Num. 20.2. Job 9.18,19.

{thirsty} Heb. thirsty one: as afterward, the fleer: but both taken collectively: as chap. 32.6. & 16.3. In this condition their neighbors then were, partly, in likelihood, being stripped of all necessaries; partly not daring for fear, to stay to eat, and drink, or, to take any provision along with them; and partly also wandering in those hot, and dry places; such as their country for the most part was. So 2 Sam. 17.28,29. Ps. 107.4. Heb. 11.37,38.

{they prevented} Or, prevent ye. Which whether way taken, does not imply, as the fond Rabbin would have it, a tendering of meat, or bread to them, before meat; but a speedy, and spontaneous act of beneficence, not staying till they were cried unto, or called upon for it; but freely of their own accord, without delay doing it, and with their voluntary tender, anticipating their suit for it. So Deut. 23.4. & Neh. 13.2. because they prevented not the children of Israel, with bread, and with water by the way: not amiss rendered in either place met, being the same, that is implied in the former branch, by coming to meet, importing a going voluntarily to meet them, before they were come at them, or arrived with them: as Gen. 46.29. Prov. 7.15.

{with their bread} Or, with your bread: one person for another: the third for the second: as Job 18.3. O thou that tearest his soul in his anger; (for, thy soul, or thy self with thine anger:) shall the earth be forsaken for thee? and Job 17.10. return ye all them, for all of you.

{him that fled} Or, that fleeth. Heb. the fleer, or wanderer: as Prov. 27.8. Jer. 49.5. See ver. 15.

V. 15. {For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war} It is no groundless fear, that makes them flee thus, like that, 2 King. 7.8. but the dread and terror of a potent enemy, not making towards them, but fallen in upon them, with an over-powerful army.

{they} Which shows the word before going, ver. 14. to be collective.

{fled} Or, flee: as Ps. 31.11.

{from the swords} Heb. from before the swords. That is, for fear of the sword, ready to seize on them; as 1 Chro. 11.13. ch. 31.8. Joel 2.6. and so in all the branches following. The sword is put frequently for hostile invasion, Levit. 26.6,25. chapter 1.20. and 51.19.

{the sword drawn} So the Chaldee. Heb. left, or let go, as the verb sometime signifies, Deut. 32.15. Gen. 31.38. or rather stretched out; at them: and ready to fall upon them, as the verb is used, Num. 11.31. 1 Sam. 4.2. chap. 16.8. or, diffused, and spread abroad, over the country: (so one of the Rabbins) as the participle is used, 1 Sam. 30.16. and the verb also, Judg. 15.9. 1 Sam. 4.2. 2 Sam. 5.18,22. the word is no where else found applied to a sword: and some therefore suppose netushah, to be put here, for letushah, that signifies sharp, or, sharpened, Ps. 7.12. & 52.2. but that is a needless boldness.

{the bent bow} Heb. the trodden bow. See ch. 5.28. sword, and bow, as elsewhere, so here; for all manner of warlike weapons; being two of the most principal, and in those times most commonly used; the one to smite, with at hand; the other, to reach afar off; joined frequently together, Gen. 48.22. Ps. 37.14. & 44.6. & 76.3. ch. 13.15,18. & 41.2. Hos. 2.20.

{the grievousness of war} That is, a grievous war. Heb. heaviness: as ch. 30.27. heavy, for grievous, as Gen. 18.20. & 36.8.

V. 16. {For thus hath the Lord said unto me} See ver. 6. & chap. 37.4.

{within a year, after the years of an hireling, and all the glory of Kedar shall fail} In these words, is a short space of time set, a bare year, within compass whereof this sad prophecy should take effect; and the heavy doom, in the verses foregoing, closely, and darkly described, now more expressly, and in plainer terms denounced, should be executed upon the Arabians.

{within a year} Heb. in yet a year; that is, while the year, that now is, is yet in being: before a year be come about; or be complete. A shorter time, than that assigned to the Moabites, chap. 16.14. or, that to the Ethiopians, and Egyptians, jointly together, chap. 20.3. the Assyrian, whether Sargon, chap. 20.1. or Sennacherib, ch. 36.1. falling in, it seems, sooner upon those parts of Arabia, than upon those people; if those several prophecies, at least, were delivered about the same time with this. For I cannot assent to them that conceive this prophecy, to intend the calamities on this people, inflicted by the Chaldeans, above an hundred years after Esay's days; foretold by Jeremy, Jer. 49.28. and that the time here mentioned does not tell when this heavy doom should be executed; but how long the execution of it should last.

{after} Or, according to the years of an hireling; Who so soon as his years are run out, expects instantly his wages, Gen. 29.21,22. See on ch. 16.14.

{and all the glory} Or, shall all the glory. For as our English runs, the all is superfluous: within a year, and all the glory shall fail. Or, if we retain the copulative, which in the original is not unuseful, it may be rendered: As yet a year, and all the glory shall fail. So ch. 10.25. Jer. 51.33.

{all the glory} Their wealth, might, and multitude: or whatsoever it is that they glory in, or procures them any note, or name: as ch. 16.14. Their wealth seems to have consisted most in their cattle, not the greater sort, but the lesser, to wit: sheep, and goats; that will thrive in places, though somewhat bare; and affording but short commons, where they may have scope enough: and some camels, beasts, that will endure hard feeding, and hold out long without water: See ch. 60.7. Ezek. 27.21. Jer. 49.29.

{of Kedar} The name of one of Ismael's sons, Gen. 25.13. whose posterity seated themselves, in the less fertile part of Arabia, as well the waste, as the rocky: that which this our prophet intimates, ch. 42.11. there they lived most in tents, therefore called Scenites: which they were wont to remove from place to place to procure change of pasture for their cattle. Hence, the tents of Kedar, Ps. 120.5. Cant. 1.5. and their curtains, whereof their tents consisted, Jer. 49.29. Hab. 3.7.

{fail} Or, be consumed: as it is rendered, Ps. 37.20. ch. 1.28.

V. 17. {And the residue of the number of archers, the mighty men of the children of Kedar shall be diminished} There shall be a very small company left among them, of any might; or fit for military service.

{the residue} The small remainder, like a remnant, of a large piece of cloth or the like: See ch. 10.22.

{of the number} The word is used sometime as a note of fewness, such as may easily be numbered, Deut. 33.6. ch. 10.19. sometime, of multitude, a number not easily told, Numb. 23.10. Ps. 147.4. and so here: as also numbers, in the plural, Ps. 71.15.

{of archers} Heb. of the bow, that is, of men of the bow; or, bowmen: as, harvest: for, an harvest man. Chap. 17.5. See Chap. 22.3. yet the word may be taken here in his proper sense, without that trope, if we carry on the sentence, without interruption, thus; the number of the bow (that is, of the bows; as ver. 15. for the word, howsoever taken, is collective) of the mighty men, etc. as the very like is, 1 Sam. 2.4. that is, the residue of the multitude of the bows, that is, the arms, and the might, consequently of their martial men shall be diminished. So Jer. 49.35. I will break the bow of Elam, the chief of their might. The bow was these Kedarens' chief arms, therein imitating their ancestor Ismael that was trained up in that trade; and living in the wilderness, (it is not unlikely) lived much by it, at first, Gen. 21.20.

{of the sons of Kedar} The Kedarens, his posterity. See ver. 16. as, the sons of Lot, Ps. 83.8.

{shall be diminished} Not utterly destroyed. So of Moab, chap. 16.14.

{for the Lord God of Israel hath spoken it} See Chapter 1.20. & ver. 16.

{God of Israel} The only true God, Jer. 10.10.

CHAPTER 22

V. 1. {The burden of the valley of Vision} A sad prophecy against Judah and Jerusalem: as appears by ver. 8,11. Of burden, see ch. 13.1.

{the valley} It is here questioned why Jerusalem should be called a valley, when as it seemed to stand upon an hill, whereof that, Psal. 87.1. Her foundation is on the holy mountains, or, hills. To which some answer; that though the city stood, the chief part of it, on a knoll, or rising ground, and might therefore be termed an hill, the Temple built on mount Moriah, whereon Abraham was to have sacrificed Isaac, and Sion the city of David being an hill of some height, Gen. 22.2. 2 Chr. 3.1. 2 Sam. 5.7. Psal. 48.2. & 68.1,16. chap. 2.2. & 14.13. yet, in regard that the place in which it was seated, was environed with mountains, far higher than it, or any part of it, it is in regard of them said to stand in a vale, and is here termed a valley. See Ps. 121.1. & 125.2. chap. 52.7. Jer. 3.23. Others, would have it so termed, both Jewish, and ours, in regard of the dejected estate, and low condition, that it should be brought unto, by the troubles here foretold, in regard whereof, it might well be called, not a lofty, or stately mount, now, as sometime; but a depressed, low valley. See Jer. 17.3,12. & 22.23. the former seems the genuine sense.

{of Vision} It is called the Valley of Vision, as most think, in regard of the abundance of visions, or divine revelations, from time to time, there imparted to God's prophets: for Jerusalem (as one well says) was as a Seminary of Seers: and there was the place from whence God was wont to give oracles; whence that sacred room, or closet in the Temple, was so styled, 1 King. 6.5,19,20. & 8.6,8. Some, a little more nicely, proceed somewhat farther; because thereinto from heaven, as from an hill, into a vale, did those divine revelations, in great plenty descend. Nor are there wanting, who suppose it might be so termed, not as the subject only, but as the object of such visions; because so many visions either went before, or were delivered concerning it, Exod. 15.17. Deut. 3.25. & 12.11. 2 Sam. 7.10,23. Psal. 87.2,3. & 132.13,14. According to this first exposition, which seems most genuine; Vision is put for Visions: as chap. 1.1. Howbeit, some think, there is in this title, an allusion to the name of Jerusalem, upon the apparition made to Abraham, in that place named thereupon by him, Jehovah-jireh, Gen. 22.14. for Jerusalem, say they, may well signify, Salem (so it was anciently termed, Gen. 14.18. Ps. 76.2.) where God appeared; which words both joined together, make up Jerusalem, Josh. 10.1. 1 Chr. 11.4.

{what aileth thee now, that thou art wholly gone up to the housetops?} The former part of this Chapter contains a prophecy, concerning the distress and distraction, that should befall the Jewish state; and more specially, the inhabitants of the city of Jerusalem; with whom the prophet here parleys, demanding of them (for to them he directs his speech) what the reason might be of so sudden a change with them; that whereas, but a while before they were set wholly upon revelling and jollity, ver. 13. they should now be generally possessed with such fears, and so full of distractions and disturbance. Now some suppose this to be a prophecy of the surprisal and sacking of the city, under Zedekiah, by Nebuchadnezzar, Jer. 39. & 52. Others, of the distress of it, under Ezekiah, by Sennacherib, chap. 36. & 37. and this latter is most likely; because the whole tenor of the Chapter does most fitly agree thereunto.

{what aileth thee?} Heb. what to thee: that is: what is the matter? what has betided, or is befallen you? So Judg. 13.23. Psalm 114.5.

{gone up to the housetops} To burn incense to the host of heaven, say some of the Jewish doctors; which indeed, sometime, they used to do. See Jer. 19.13. But this is not here intended. To lament, and bewail themselves, say others: as chap. 15.3. that, more likely than the former: Or to look abroad, to see what the enemy does, as those are wont to do, that are begirt with hostile forces: or, to look about, to see whether they can descry any aids coming to their relief, Psal. 121.1. Jer. 3.23. or, to safeguard themselves there: for unto the higher places, as more defensible, people in such cases are wont to retire, Judg. 9.51. or, to call thence, for aid or advice, to neighbors, or others near to them; or, to crave relief and help, at God's hand, Act. 10.9. For some one, or more, or the most of these ends and purposes, it may be, that this running up to the tops of their flat-roofed houses at this time, was; importing, howsoever, much fear, and distraction, throughout the whole city.

V. 2. {Thou that art full of stirs, a tumultuous city, a joyous city} Or, That thou art full of stirs, thou tumultuous city, thou joyous city? What is the matter, that your note and tune, is so altered? that you are now so full of outcries, and clamors, that were so full of mirth and jollity before. See ver. 13.

{full of stirs} Or, clamors, or noises. The word is used, sometime for joyful acclamations, Zach. 4.7. sometime, for doleful exclamations: and so it is by some deemed here to signify. It may well be taken either way; either, that they had been before full of the one, or, that they were now full of the other.

{a tumultuous city} Or, thou tumultuous, or, streperous, city: For some refer this branch to the former, supposing it to denote, in part, her present condition, because the word sometime implies a mournful noise, Psal. 55.2. chap. 11. Other, carry it on to the branch next ensuing, as describing, her former condition and estate; the word is used of such noise, as revelers amidst their mirth make, Prov. 20.1. Zach. 9.15. the word seems here to imply, a hideous confused noise, whether of the one, or of the other. See ch. 17.12. and, 51.15.

{a joyous city} Or, thou reveling city. See Chap. 5.11,14. So chap. 32.13.

{thy slain men are not slain with the sword, nor dead in battle} Those that conceive the siege, and sacking of Jerusalem, by the Chaldeans, to be here intended, understand this passage, the former part of it, of those that died with plague and famine, in the time of the siege, Jer. 14.18. & 38.2. the latter, of those that were slain at Riblah, after the surprisal of the city, Jer. 39.6. Others, that apply it to the Assyrian invasion, suppose the meaning to be, that they were so dismayed and disheartened, that they had no spirit or life in them, than as if they were slain men, ere the sword touched them; stark dead with fear, ere they came to any fight, Josh. 2.11. & 5.1. 1 Sam. 28.20. Dan. 10.17.

{thy slain} Or, that thy slain ones; (for men is not in the text) as carrying the text on in a continued tenor, from the first verse, unto the end of the third. Thy slain; either slain indeed; or, as slain with fear, Ps. 88.4,5. ch. 59.7. Lam. 2.12.

{with the sword} Heb. the slain ones of the sword; as Num. 19.16. Lam. 4.9. For the former word is put substantively, and governs the latter: and the like is in the next clause.

{dead in battle} Heb. the dead ones of war, or, battle: as 2 Sam. 18.8. dead of battle, for, dead in battle; as woods in Arabia, for, woods of Arabia, ch. 21.13.

V. 3. {All thy rulers are fled together} This perturbation and affrightment, has seized upon, not the common sort of people alone, but your captains also, your commanders, your military men; chap. 33.7,8.

{All thy rulers are fled} Or, That all thy captains do flee; as continuing still the question, at first propounded, ver. 1. Rulers; as chap. 1.10. & 3.6,7. Or, Captains, Leaders; as Josh. 10.24. Judg. 11.6,11. Prov. 6.7.

{are fled} Or, flee; as Chap. 21.15. Or, wander; as Job 15.23. Prov. 27.8. Either they wander, and run to and fro, as men in a maze, or at their wits' end, chap. 8.21,22. seeking one while to the Assyrian, to make their peace with him, chap. 33.7,8. another while to the Egyptian, to crave aid against him, chap. 30.2,4. (so Jer. 2.18,36.) or, that they flee to Jerusalem, out of all parts, not daring to stand it out against the Assyrian, bearing all down before him; ch. 39.1. (so Jer. 8.14. & 10.17.) or, (as those that refer it to the Babylonian invasion) they flee out of the city, to shift for themselves, Jer. 6.1. & 39.4.

{they are bound by the archers} Or, that they are bound: (carrying the sentence still on) Heb. of, or, from the bow. Which those that apply the prophecy to the times of Zedekiah, expound, from, that is, of, or; by: as Psal. 78.64. the bow, that is, the bowmen, the archers: as chap. 21.17. and understand it of those that were taken, and bound by the Chaldeans, after the surprisal of the city, Jer. 39.5,6,7. But those that suppose it to concern Ezekiahs days, expound it, some, from the bow, that is, for fear of the bowmen, referring it to the former verb, they flee from the bow; and so the words indeed lie in the text. Other of them, referring it to the latter verb, read it, from the bow they are bound: which they expound, by an Hebraism, not unusual, they are bound from the bow: that is, bound from making use of it: as, from speaking, that one cannot speak, 1 Sam. 25.17. from seeing, Psal. 69.23. that they cannot see, Rom. 11.10. from a King, from being a King, 1 Sam. 15.22. from ministering as a Priest, Hos. 9.12. that thou shalt no more do it. Thus understood, the sense is, that their hands are so restrained, and tied up with extremity of fear, that they are not able to manage, and make use of their bows.

{all that are found in thee, are bound together} Or, that (as before) all that are found in thee, that is, are in you, as Est. 1.5. Chap. 39.2. are bound together; either in fetters, Jer. 52.11. or with fear, Ps. 76.5. Though some expound it, of a conspiracy of the princes of Judah among themselves, not to fight, but to flee, and make their peace with the enemy, ch. 8.12.

{which have fled from far} Or, that they flee from far; that is, that they flee hither to Jerusalem, from the farthest part of the country; or, that they flee away, so fast, from an enemy afar off, before he come near to them; or, simply, that they flee far away; (for so is the word used, ch. 23.7.) that they withdraw themselves, and get as fast, and as far as they can, out of the way: as Ps. 55.7,8. and so it is not unlikely that divers of them did.

V. 4. {Therefore said I, Look away from me; I will weep bitterly: Labour not to comfort me, because of the spoiling of the daughter of my people} The prophet's speech of himself, setting himself upon a solemn and settled course of mourning, in regard of the calamities that he foresaw would shortly befall his people: So ch. 15.9. & 24.16. The wonted manner of God's ministers to mourn, as for the sins, so for the sufferings also of God's people; Jer. 4.19. & 9.1. & 13.17. Luk. 19.41.

{look away from me} So Cant. 6.5. but in another sense, turn thine eyes away from me: here, as if he should say, speaking to his friends about him, endeavoring to take him off from his grief; look another way, betake yourselves to some other employment, and let me alone, leave me to my mourning, whereunto I have with a firm resolution abandoned myself. Whence, also, some here render the word, cease from me: as also, Job 7.19. & 14.9. Psal. 39.13. which places are parallel to this.

{I will weep bitterly} Or, that I may weep bitterly: a defect of the final particle: as chap. 5.11. & 10.2. Heb. I will; or, that I may, embitter myself in, or, with, weeping: a bitter weeping; for, a sore, and grievous lamentation, Jer. 6.29. & 31.15. Ezek. 21.6. & 27.30,31. Zach. 12.10. Matth. 26.75. So Exod. 1.14. they made their lives bitter to them: and, God hath dealt very bitterly with me, Ruth 1.20.

{labour not to comfort me} Heb. urge not, or, press not to comfort me: so the word is used, Gen. 19.35. Exod. 4.13. Jer. 17.16. press not comfort upon me. So Jacob, Gen. 37.35. he refused to be comforted: and Asaph, Psal. 77.2. my soul refused to be comforted: and Rachel, Jer. 31.15. Thus passion prevails sometime overmuch, even with the Saints.

{because of the spoiling of the daughter of my people} Because of the spoil made by the enemies' forces, among my countrymen, as dear to me, as to tender parents, any daughter, ch. 1.8. Jer. 9.1. Rom. 9.3.

V. 5. {For it is a day of trouble, and of treading down, and of perplexity, by the Lord God of hosts, in the valley of vision, breaking down the walls, and of crying to the mountains} These words relate to, and further dilate, what he had touched upon, and given some hint of, in the close of the former verse. That therefore his so great professed grief might not seem groundless, he does in this verse very pathetically, and rhetorically, lay forth the grievous distresses and distractions, that his people should be in, when these dismal evils should befall them.

{a day} That is, a time: as Jer. 36.7. Joel 2.2.

{of trouble} So it is rendered, Ezek. 7.7. Prov. 15.16. Or, tumult: as Amos 3.9. Zach. 14.13. or, vexation: as 2 Chron. 15.5. Ezek. 22.5. or, discomfiture: as 1 Sam. 14.20. or, destruction: as Deut. 7.23. 1 Sam. 5.9. the verb it comes from, used in that place of Moses, signifies to break, or, destroy: and so ch. 28.28. See ch. 37.3.

{of treading down} As ch. 18.2. See ch. 10.6. where Sennacherib has a commission signed from God, thus to deal with his people: and ch. 14.25. where with breaking (that is discomfiture) and treading down as a further degree of harsh, and disgraceful usage, Sennacherib himself is threatened. See also, ch. 63.6.

{of perplexity} As Est. 3.15. Mic. 7.4. it is a metaphor from man, or beast, entangled in a thicket. So Pharaoh, of the Egyptians; they are entangled in the wilderness, Exod. 14.3. there is in the original, an elegant parechesis, or similitude of sound, between this word and the former; which our English cannot express.

{by the Lord God of hosts} Who has given commission for it, ch. 10.6. and whose instruments and officers they are, who are hereafter mentioned, ver. 6. chap. 10.5,15. that which makes the evil to be unavoidable, and unconquerable. See chap. 13.6. So Zach. 14.13.

{by the Lord} Heb. to the Lord: to him, for by him: or from him: as Ruth 3.10. 1 Sam. 23.21. Ps. 2.8. & 115.15. Jer. 15.8.

{breaking down the walls} Heb. wall: but taken collectively: as 1 Chr. 14.1. where wall-wrights, is put for masons. Hence a city, or walled town, may seem to be termed Kir. See chap. 16.7,11. and thence also, the word here used, not to build up, but to pull down a wall; (as, to branch, for, to lop; or cut down branches, ch. 10.28. See also, ch. 66.2.) and consequently, to destroy, Numb. 24.17. It is that which God before threatened; to wit, that he would break down the wall of his vineyard, & suffer it to be trodden down, ch. 5.5.

{in the valley of vision} See on ver. 1.

{and of crying to the mountains} Not, a noise from the mountains, Ezek. 7.7. either a hollow sound only, such as mountains usually yield; or, a noise of mirth and jollity, such as in vintage time the vintagemen are wont there to make: but a crying to the mountains, such loud shrieks, and outcries, as shall reach the neighbor mountains, and cause them to ring again, with them, chap. 15.4,5,8. Jer. 48.34. Or, a crying of persons making toward the mountains, for shelter and safety; and crying out unto their friends, and others, after the usual manner of people, in such cases, as they go along; to the mountains, to the mountains: one usual place of retreat and refuge, for man and beast, being here put for all other of like kind, Gen. 19.17,19. Judg. 6.2. 1 Sam. 13.6. Psal. 11.1. and 104.18. Jer. 13.16. & 16.16. Matth. 24.16. Though there want not, that expound it of the noise of houses, and buildings ruinated, and either beaten, or burnt down; or, of the clamor and shouts of the enemy, falling in, upon, and sacking the city, Ps. 137.7. See ch. 16.9. But the former seems more probable.

V. 6. {And Elam bare the quiver, with chariots of men, and horsemen; and Kir uncovered the shield} In these words, the prophet further shows what people, among others, were to be employed in this expedition against Judah.

{Elam} The Elamites, or Persians: at that time subject unto the Assyrian monarch; and serving under him in this expedition. Of them, see on chap. 11.11.

{bare the quiver} Served as bowmen: That people being of special note for archery, in those days; as appears by Jer. 49.35. like as the Parthians, their neighbors, have been also, in all ages: and of the Elamites Strabo, lib. 16. testifies as much.

{with chariots of men} Heb. with the chariot of a man: as chap. 21.9. Save that the word is Ish there; Adam here. Of which words, see on chap. 2.9. chariot of man; for, a company of chariots, (as ver. 7.) with military men; commanders for the most part, in them, Judg. 4.15. 1 King. 22.31,34. 2 Chr. 35.24. so termed, to distinguish them from such as were employed for carriage of provisions, or other necessaries: and so also, ch. 21.7,9.

{and horsemen} A defect of the copulative: as chap. 21.7. See more there.

{Kir} Not that of Moab; whereof before, chap. 15.1. but another city of that name situate in Media, and under the dominion then of the Assyrian, 2 King. 16.9. Amos 1.5. The Medes and Persians are here joined together, being neighboring nations; as Chap. 21.2. For those that would have this Kir, to be Cyrene, (whereof, yet, some of note seem very confident) consider not well, how far Lybia, wherein Cyrene is situate, and these regions lie asunder.

{uncovered the shield} Heb. made naked: or, bare: as ch. 3.17. & 32.11. that is, they uncased it, they took off the case, wherewith, out of times of use, and service, arms are wont to be covered, to preserve them from dust and rust; and fitted them for service, chap. 21.5. or, because the course of the context seems to import, not a preparation for war, but matter of present action, (see ver. 7.) the words may be rendered, Kir discovered the shield; that is, appeared in the field, with their shields in sight, to the terror of the other party, before those places which they came to assault. Thus it sorts well with the former branch; Elam bare the quiver, and Kir bare up the shield. For as men may be said to conceal their arms, when they come with sword, or dagger, under coat, or cassock, or with their pistols in their pockets, or, when they carry shield or buckler, hanging behind them, at their backs: so they may well be said to reveal or discover them, when they bear them in open view, or advance, and lift them up to make use of them in battle: and so do some of the Hebrew commenters expound the word here. And of some such uncovering, and discovering of arms in fight, see Hab. 3.9. as also of making the arm bare; by stripping of it up to the elbow, for the fitting of it to fight, or smite with. See chap. 52.10. Howsoever, they are wide, who taking the word Kir, here, not for the name of a city, or the men of that country, wherein it stood; but for a wall, render the words, either after the old Latin, the shield made bare the wall; that is, the shield-men pillaged the walls of their houses, of all their rich hangings and ornaments: or, after some of the rabbins, they made the wall bare of the shields: taking them from the walls, where they were hung up before: and those other of this latter rank, no less, that following the Chaldee; and because the verb here used, in their Talmudic language, does frequently signify, to adhere, and be annexed unto; though they produce no clear text of Scripture for it, render the words, the shield stuck to the wall: or, they fastened their shields to the wall; to wit, that under the covert thereof, they might with more safety either assault the defendants, or undermine the walls.

{the shield} If it be demanded, why Elam has the quiver assigned him; and Kir the shield: it may be supposed, because the Elamites were the better, generally, at bow and arrows, and these of Kir, at sword and target. But we are not so to understand it, as if the Elamites were archers only; and those of Kir, none but swordmen: though it is not unlikely, that the use of the one sort of weapons might be more rife in the one country, than in the other: but that yet there was use of the quiver also with them of Kir, and of the sword with them of Elam. It is an elegancy of phrase, whereby our prophet is wont in way of distribution, to assign several attributes, to several subjects: although both common, to them both. See on ch. 5.13. & 18.6. & 20.4. & 21.14. so likewise, ver. 7.

V. 7. {And it shall come to pass, that thy choicest valleys shall be full of chariots; and the horsemen shall set themselves in array at the gate} The state and condition, is here described, of the land of Judah, invaded by the people before mentioned, ver. 6. and what should be done by the chariots and horsemen there spoken of, to wit, that their rich vales should be spoiled by them, and their cities besieged, and assaulted.

{it shall come to pass, that} Heb. it shall be that: as ch. 16.12.

{thy choicest valleys} Heb. the choice of thy valleys: as the choice of our sepulchers, Gen. 23.6. the choice of his fir trees, ch. 37.24. and the choice of thy cedars, Jer. 22.7. their valleys which were of special note and regard, as well for pleasure, as profit, ch. 28.1,4.

{chariots} Heb. chariot, or, company of chariots: as ver. 6.

{horsemen} Of which before, ver. 6.

{shall set themselves in array} Heb. shall setting, set: or, disposing, dispose themselves, to wit, in warlike manner, to assault and surprise: as Psal. 3.6.

{at the gate} Heb. to the gate-ward: as, to the wilderness-ward; ch. 16.1. So also, ch. 28.6. either toward the city; (Gate, for, city: See ch. 3.26.) or, toward the gate of the city, (both collectively taken) to force entrance thereby, into the city, Judg. 9.44,52. Yet, the meaning is not, that the chariots stayed in the valleys, and the horsemen only approached the cities; but chariots and horsemen both, spoiled the one; and assaulted the other. See on ver. 6. And although true it be, as one of the Jewish doctors well observes, that the chariots were more useful in the vale than on the hills: yet it is apparent, that they made use of them, in, and on either, Josh. 17.18.

V. 8. {And he discovered the covering of Judah} In this verse, and those that follow, is related the courses that were taken by those of Jerusalem, especially, in those calamitous times; the mere worldly sedulity of some, ver. 8–11. and the deep security, and brutish sensuality of other some, ver. 12,13. joined with a neglect of God, the one; with a contempt of him, the other.

{he discovered the covering of Judah} Who did it, is not expressed. God did it, say some: the enemy say others: the verb seems to be put indefinitely: and it may well be rendered, the covering of Judah was discovered, See vers. 19. By covering, some understand the city of Jerusalem itself: to which the people had repaired for shelter, ver. 3. but was broken up by the Chaldeans, Jer. 39.2. Others, the Temple, or Sanctuary, (and the vain confidence they put therein, Jer. 4.4.) being surprised, and rifled together with the city, Jer. 52.13,17–20. Lam. 1.10. Others, God's protection, formerly spread over them, Chapter 4.5,6. but now withdrawn from them, Exod. 32.25. Num. 14.9. 2 Chron. 28.19. Mich. 1.11. Others, their strongholds, and fenced cities, which were unto them as the covert is, in the forest, unto the beasts, that there abide, Ps. 29.9. but were now laid open, being seized upon, and dismantled also, it may be, some of them, by the enemy, chap. 36.1. and this I take to be the genuine sense of the place: it being, (as the sequel concerning Shebna, shows, vers. 15.) intended for the times of the Assyrian invasion: wherein, though a main part of the country was overrun by their forces, yet neither was the city of Jerusalem surprised by them: nor God's protection withdrawn from it, Chap. 37.33,35. Howbeit, there want not, that by the covering, here, understand their armories, and storehouses, wherein their arms and ammunition were bestowed, and laid up out of sight: which were unlocked, and set open, and the armor, and weapons, brought forth, to be in a readiness, for warlike use: which might sort well with that which follows, save that the course of the context, duly weighed seems to imply a passage unto the relation hereof, as a divers act from this, and occasioned by it. I should rather prefer, before this, what a Jewish doctor suggests: to wit, that by covert, should be meant their power, in general, wherein soever it consisted: discovered now, to be but feeble, and unable to stand before so potent an enemy, as was broken in upon them. See chap. 37.3.

{and thou didst look in that day to the armour of the house of the forest} When you perceived that the enemy was broken into your country, and had taken many of your walled cities: You supposed it was high time, for you of Jerusalem, to look about you, and bestir you: by making the best preparation that might be, for the defense of your city, 1 Chr. 32.1,2.

{thou didst look} You, (as vers. 9.) the inhabitants of Jerusalem, 2 Chr. 32.3. did look after those outward means of provision and defense; as your sole, or principal, at least, means of safeguard. See ch. 17.7,8. and ver. 11.

{in that day} At that time, as ch. 17.9. when the country was full of foreign forces, ver. 7.

{of the house of the forest} That this was the name of an armory situate within Jerusalem, is generally agreed on. But whether it were that which Solomon called, the house of the forest of Lebanon, 1 King. 7.2. is questioned. For some of note there are, who deem, that house which Solomon built, was so called, because it stood in mount Lebanon; built by him for a summer-house, or house of pleasure, to retire unto when he hunted, or desired to take the air; and that this spoken of here, bears the name of that, because it resembled it, and succeeded it in some sort, and for some use, as for an armory, among others. That situate on Lebanon, being long since lost, and at this time held, if in being, by strangers. But I see no reason, why this may not be the very same with that which Solomon built, not in Lebanon, but in Jerusalem: for, to omit, that by the relation of the structure of it, the porch, wherein his throne stood, seems to have been adjoining to it; and his dwelling-house, not far from either, 1 King. 7.2,6,7,8. Certain it is, that the shields and targets of beaten gold, made for show, not for service, for his guard and attendance to bear about him, in state, were in this house of the forest of Lebanon; or, some part of it, laid up, where they might be at hand to make use of, upon occasion. See 1 King. 10.16,17. and there is no reason to imagine, that his guard should run, or ride for them, to mount Lebanon, so oft as the king should please to go abroad in state. Besides, that in his son's days, after the defection of the ten tribes, the king of Egypt found them, and seized on them, not at mount Lebanon, but in Jerusalem; 2 Chron. 12.9,10. Nor is it improbable, but that this may be the same that is called the tower of David, said to be built for an armory; and to be stored with thousands of shields and targets, for warriors, Cant. 4.4. So called, either because built in that place by David, at first, or because belonging to the house of David. And if it shall be further demanded, why the house should be so called, the house of the forest of Lebanon, if it were not there situate? I answer, it is not certain why; but it might well be, in regard of some resemblance it had of mount Lebanon, in wild walks about it; or, the loftiness of it, or some other circumstance, now unknown: and this is the more probable, because the city of Jerusalem itself, or the royal palace, at least, in it, is sometimes termed, for like reasons, by the name of Lebanon, Jer. 22.23. Zac. 11.1.

V. 9. {Ye have seen also the breaches of the city of David, that they are many} You viewed and repaired the decayed places, in the upper city; especially, the fort Zion, which had been neglected in time of peace, and not regarded, when no invasion feared, or expected. See 2 Chron. 32.5.

{Ye have seen also} Heb. And, but may well be rendered also, as Chap. 12.4. Ye have seen, or, did view, that it may run in the same tenor with the former branch, ver. 8. thou didst look; but that looking, and this seeing, seem somewhat to differ; that looking to their arms, as confiding in them; this seeing, or viewing the breaches, or decays in their fortifications, to repair and make them up: to see, for, to view, or consider, as Exod. 32.9. Job 34.21. Rom. 11.22. Some read this whole verse, as in a continued tenor, thus. And considering, that the breaches of the city of David were many, ye gathered together the waters of the lower pool; as if the former branch implied no special act of provision, but related only the ground, or cause of the act, mentioned in the latter. But I take it rather, to be a zeugmatical term, importing a twofold act, ye viewed the breaches, to repair them; as Moses viewed his brethren's burdens: to relieve them, Exod. 2.11. the plain syntax of the text, carries it this way, and the story itself strengthens it, 2 Chr. 3.25. Of the former speech, see Chap. 14.12. But they divert this branch of the prophet's words, far away from the main stream of the text, as well as the truth of the story, that render them, on this manner, ye shall see the breaches of the city of David, to wit, which the enemy shall make in your sight.

{the city of David} The fort of Zion, which David dwelt in, after he had taken it from the Jebusites, 2 Sam. 5.7,9.

{that they were many} Or, for, (as Psal. 12.1.) or, because, (as Ps. 14.6.) they were many, and the more need therefore of diligent view, and due repair.

{and ye gathered together the waters of the lower pool} For the better, both strengthening the city, and supplying it with water, if it came to a siege: as also to withdraw, and derive it from the enemy to themselves. See 2 Chr. 32.4,5. Some of the Jewish commenters, add, to make brick & mortar therewith, for the repair of the walls.

{the lower pool} Two pools of note there were near to Jerusalem, Nehem. 3.15,16. the upper pool, 2 King. 18.17. Chap. 7.2. & 36.2. and the lower, of which, 2 Chr. 32.30. See on Chap. 7.3. & ver. 11.

V. 10. {And ye have numbered, the houses of Jerusalem; and the houses have ye broken down, to fortify the wall} Another course taken by them, to make the city the more defensible.

{Ye have numbered the houses} Or, ye numbered, as ye gathered, verse 9. or, ye surveyed, for so the word also signifies, 1 Sam. 14.17. Job 14.16. Psal. 119.26. (so it should there be rendered) Chap. 33.18. It is questioned, to what end this numbering of the houses should be. Some say, to take a muster of the men, fit for service, in every family; and to assign each one his employment. Others, to see what provision of victuals they were furnished with; and to know what quantity, both of water, and of bread, would be requisite against a siege. Others, to see which might well be spared, to afford timber and stone, for the repair of the wall. Others, to consider, what houses standing might hurt, or hinder; or be advantageous to the enemy; and which of them stood fit to be employed, and fortified for defense. And again, which might be set apart, for the receipt of those, whose houses were to be demolished, either without, or, within the city. And these, or some of these, might well be the occasion of this survey.

{the houses have ye broken down to fortify the wall} Or, Ye brake down (as ye made a ditch, ver. 11.) the houses, (such of them as you thought good, or saw fitting) to fortify the wall; either by making use of the stone, and timber of them, to that purpose; or, because, joining upon the walls, as Rahabs did, Josh. 2.15. they could not well come to search, or make up the defects that were in the wall, without removal of them. Though there want not, that understand it, of such houses, as stood without the wall, in the suburbs, which are wont to be, on such occasions, demolished, that the enemy may not find harbor and shelter in them, with more safety, and security, to undermine, or assault. See Jer. 33.4.

V. 11. {Ye made a ditch, also, between the two walls, for the water of the old pool} For the better, and further, both security, and supply of the city: and that the enemy for want of water, might be the less able to maintain any long siege, 2 Chro. 32.3,4.

{a ditch} Heb. a receptacle, for confluence of waters, Gen. 1.9,10.

{between the two walls} Of which, See 2 Chro. 32.5. Jer. 39.4.

{the old pool} This seems to have been the upper pool, Chap. 7.2. & 36.2. from whence water was afterwards drawn to the lower, 2 Chro. 32.30. which was made long after, Neh. 3.16.

{but ye have not looked unto the maker thereof; neither had respect to him, that fashioned it long ago} Hitherto were the outward provisions they made, for the repelling of hostile assaults, and the safeguarding of themselves, and their city against them: which all so exactly, and precisely, in all circumstances, agreeing with the historical relation, concerning the courses taken by King Ezekiah, his princes, and the people assisting them, upon the expectation of Senacheribs coming with his forces, to besiege Jerusalem do clearly evince this prophecy to belong unto, and to concern his times. Nor were these preparations and provisions, of themselves, evil, or unwarrantable: Yea, it would have been a sin in them, and a tempting of God, to have neglected them. But here comes in their failing, in that, as Asa, in his sickness, sought unto physicians, and sought not unto God, 2 Chron. 16.12. so that they looked after these outward means, with a neglect of God; as if these means were sufficient to secure them and their city, without him, which yet by experience, afterward, they found, and acknowledged to be otherwise, Chap. 37.3. See Prov. 18.10,11. Howbeit, some of the Jewish interpreters, conceiving this prophecy to have reference; not unto the Assyrian, but to the Chaldean invasion, propound an objection, in the person of those that should then live; as if they might say to the prophet; Why do you tax us for the taking of such courses as these, for the safeguard of ourselves, and of our city? did not Ezekiah do the like? And this they suppose the prophet does, in way of anticipation, meet with in these words; as if he had said, It is true indeed, that Ezekiah did the same, that you do; as by the story of his times appears, 2 Chron. 32.3–5. But it it is added withal, that he trusted in God, 2 King. 18.5. which you, in Jehojakims, and Zedekiahs days, do not. But it is evident enough, as has been said, what times the prophecy belongs unto: and though Ezekiah trusted in God, yet might he have many hollow-hearted princes and officers, whereof Shebna was one, of whom, hereafter, in this chapter; nor might the people's hearts, for the main multitude of them, be so upright with God: beside, that Ezekiahs own faith somewhat faltered, when in such submiss manner, he sent to Sennacherib, and pillaged God's house, to pacify him, 2 King. 18.14–16.

{looked unto} Sought to, and relied upon, Psalm 34.5. Chap. 17.7,8.

{the maker thereof} As Chap. 45.18. or, the doer thereof; as Mal. 3.17. & 4.3. Heb. makers, or, doers. Which, because the word is in a plural form, the Jewish writers, some of them, understand it of David and Ezekiah; the one that took the fort of Zion, and built about it, 2 Sam. 5.8,9. the other, that made those conveyances for water, 2 King. 23.20. 2 Chron. 32.30. these they looked not after, to tread in their steps. But the plural form hinders not, but that the words may be, and indeed must be, understood of God. For the same word (whether to intimate a plurality of persons in the deity, or in way of excellency and eminency, I stand not now to dispute) is in the same form frequently used of God, Job 35.1. Psal. 149.2. Chap. 54.5. and though this be in a plural form, yet that in the next branch, spoken questionless, of the same party, is in a singular. The only doubt is, what the pronoun, rendered, thereof, or, of it, has reference unto. Some refer it to God, who in his secret counsel had disposed of these occurrents, and accordingly by the enemy, whoever he were, inflicted on them this judgment, Chap. 10.5,6. 2 King. 24.2. Others, to the pools, and waterworks, before mentioned; which God, by the careful provision of those kings, had furnished them with; the rather ascribed unto him, because fed much with rainwater, which is in Scripture, made his peculiar gift, Lev. 26.4. & 28.12. Chap. 30.23. Jer. 5.24. & 14.22. Joel 2.23. Zach. 10.1. Mat. 5.45. Others, lastly, which seems most probable, the city of Jerusalem, a type of his church, which he had settled, and made the seat of that kingdom, and the special place of his more solemn service and worship, Psal. 76.2. & 87.2. & 122.3–5. & 132.13,14. See Chap. 37.26.

{that fashioned it} Heb. the potter of it: or, the framer of it: he that fashioned, or framed it, as the potter does clay, or the like stuff, to make an earthen vessel of it, Chap. 64.8. Jer. 18.6. and God is said, here, either thus, to have framed, and fashioned, that is, devised, and produced the evil, that was befallen, or was to befall them; as the like phrase is used, Jer. 18.11. or, as to have made, so to have framed the city; to be the maker, and framer, or fashioner of the city; as elsewhere, the maker, & fashioner, or framer of that state, chap. 44.3.

{long ago} Heb. from afar. The word is used sometime of place; ver. 3. chap. 5.26. sometime, of time, chap. 25.1. Jer. 31.3. long since, as having reference to the first constituting, and settling of that city. See chap. 37.26. The Jewish doctors, some of them refer it to God's purpose, at the time of Creation, when he had Jerusalem, and his Temple there, in his head. Yea, their Talmudists run higher, and tell us here of seven things that God framed before he created the world, the garden of Eden, the Law, the just ones, Israel, the Throne of glory, Jerusalem, and Messiah, the Son of David. And this the prophet, if you please to afford credit to their fancies, had respect unto, in this place.

V. 12. {And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth} In the foregoing passages, was described the sedulity of one party, in making of preparations to withstand the enemy, when they perceived that he was bent to come and besiege them, and could not, by such rich presents, as their king had sent him, be diverted from that his purpose, 2 King. 18.15–17. 2 Chr. 32.2–5. together with their neglect of God, whom in the first place, they should have sought unto; as if with these provisions, they might do well enough without him. Now follows the security, and sensuality of another party among them, or it may be, also, the same; abandoning themselves unto all manner of mirth and jollity, riot, reveling and excess, as deeming themselves now sufficiently secured, by the courses they had taken, against any enemy whatsoever; and that in an open, and professed contempt of God, his messages and menaces, who by his prophets foretelling what evils hung over their heads, called upon them for humiliation, and repentance of their sins, and reformation of their lives, for the prevention, and aversion of the same. See ch. 5.11,12.

{in that day} At that time, either when this, or some other the like prophecy, was delivered, giving warning of such calamities, as would shortly, and suddenly befall them. For to some such prophetical sermon, or sermons, do their words in the next verse, relate: or, when they had dispatched those their forementioned designs, for the safeguard of the city, esteeming themselves now to be sufficiently secured against all occurrents that could be. So ver. 8. For I cannot concur with those, that make such a distraction between the branches of this prophecy; as if this calling upon them for humiliation, were not in regard of the evils then eminent; but in regard of those that had befallen them, in King Ahaz his time, 2 Chr. 28.5–8,17–20. Albeit, it may not amiss be said, that God did call upon them for humiliation and repentance, by those heavy things, that, about these times, befell their brethren of Israel, by Salmaneser, 2 King. 18.9–12. which they ought to have taken notice of, and to have taken to heart, Jer. 3.8–10. Amos 6.6. But in this place, the approach of their own calamities menaced, seems to be the call mentioned.

{the Lord God of hosts} As ch. 10.24.

{call} God is said to call, two ways: sometime, by way of operation, and execution; and so it is said, he called for a famine, Psal. 105.16. that is, he caused it; sometime, by injunction, and direction; and so here, when by his ministers, and messengers, giving warning of evils impendent, he requires means to be used, for the preventing of them, chap. 55.6,7. Zeph. 2.1,2. though there may be an allusion in the word here used, to the solemn proclaiming of a fast, which was usual with them, in times of danger, or distress, 2 Chron. 20.3. Joel 1.14. & 2.15. as implying, that there was just cause for them, so to do. But see an express calling, in those very times, by this prophet himself, hereunto, ch. 32.11.

{to weeping, and mourning} So Jer. 6.26. and 9.17–20. Joel 2.12,13.

{to baldness, and to girding with sackcloth} Signs of much grief and sorrow, ch. 3.24. & 15.2,3.

{to baldness} Either, by shaving the head, as Job 1.20. or, by tearing of the hair: as Ezr. 9.3. But it may be demanded, how God is said here to call for baldness; when as, elsewhere, he seems to forbid it, Levit. 19.27,28. & 21.5. Deut. 14.1. To this there are two answers given: 1. That it is forbidden to be done, upon private deceases, or departure of friends; not upon occasions of public lamentation, for calamities of like condition, Mic. 1.16. 2. That it is condemned, when it is done out of a desperate disposition, or out of impotency, and impatiency of spirit; not when it proceeds from a zealous and pious indignation against sin, as in Ezra, Ezr. 9.3. or from a spirit, surcharged with abundance of sincere contrition, and sanctified sorrow for sin, and God's wrath thereby incensed; as it ought to have been here.

{sackcloth} Heb. sack: as Chapter 20.2. See on Chapter 15.3.

V. 13. {And behold} Or, But behold. The copulative for the adversative, as Chap. 5.12. & 11.14. The direct contrary practice in this people, to that which God, by his judgments denounced against them, and ready to seize on them, did then call for: ushered in, not undeservedly, with a note of admiration; as from one astonished at their stupendous security, and horrible contempt of God, and his dreadful menaces; Behold. So ch. 5.7.

{joy, and gladness} Instead of weeping, and mourning, that God called for, ver. 12. abundance of mirth, or, nothing but mirth: two words of the same notion, implying an excess, or eminency of it. So ch. 35.10. & 51.3,11. Jer. 7.34. & 16.9.

{slaying oxen, and killing sheep} To feast, and make merry with, Amos 6.4.

{sheep} The word imports both sorts of lesser cattle, as well goats, as sheep, ch. 7.21.

{eating flesh} Which was not so ordinary with them, in those parts, among the meaner sort especially, save at invitations, and feasts, Gen. 18.7. Deut. 12.15,20. 1 Sam. 28.24. 2 Sam. 6.9. Luk. 15.23,27,29,30.

{and drinking wine} Reserved for feasts, and special occasions, Neh. 5.18. Est. 1.7. & 5.6. Eccles. 10.19. Amos 6.5. otherwise water was their ordinary drink, Gen. 21.14. & 24.17. Exod. 17.1–3. Deut. 2.6,28. Joh. 4.7–15.

{eating, and drinking} Feasting, and making merry together: as Job 1.4,18. but here, as Matth. 24.38. they were eating and drinking; the words imply a constant and continued practice, as if they did nothing else; minded nothing else; but addicted and abandoned themselves wholly to such riot and excess, without regard of aught beside. See ch. 5.11,12. Amos 6.4–6. and the phrase is here emphatical; the verbs running all in an infinitive form: as ch. 21.5. & 59.13. which yet some would have all to be conceived, in an imperative, or invitative notion; as those the like, chap. 21.5. And, indeed, so divers read and render this last branch; saying, Let us eat and drink: and so the ancient Greek has it, and the apostle from them, 1 Cor. 15.32. which if we admit, there must be a supply of the verb redoubled in the Hebrew: Eating, let us eat; and drinking, let us drink; that is, let us eat and drink freely: as where the word repeated, is expressed; Eating, thou mayst eat, that is, thou mayst freely eat, Gen. 2.16. See chap. 21.5. & 56.12. the word, saying, is oft wanting: as Psal. 105.14,15. Act. 7.32. and so ver. 14,15.

{for to morrow we shall die} Or, we must die: as it is rendered, 2 Sam. 14.14. Some understand them, as words of men in a desperate passion, making an account, that there is no way but one with them; that within a day, or two, they shall undoubtedly be swept, or snatched away, an enemy coming on them, whom they cannot escape; and that their best and wisest course therefore is, to enjoy themselves, and make use of that which they have, while they may, and have opportunity so to do. But I suppose it rather to be here, the speech of profane mockers, and scoffers, that believed nothing less, than what the prophet threatened them with, whose words they esteemed to be no other than wind, Jer. 5.12,13. 2 Pet. 3.3,4. (see ch. 5.18,19.) and speak therefore thus in mockery; The prophets say we must all die, and be destroyed ere long; let us take us pleasure therefore, while we have time for it: and it is the common language of loose and debauched persons; our life is short, and it will soon be gone, (not that they have any serious thought of their end, or aught that ensues it, which either they believe not, or have no list to think on) and let us be merry therefore while we may. So 1 Cor. 15.32. See Wisdom, 2.1–9. and see also, ch. 28.15.

V. 14. {And it was revealed in mine ears by the Lord of hosts} So some; as if the prophet should in these words meet with an objection, that some might make, against what he had charged them with; How do you know that we thus think, or say? why? God himself, says the prophet, has acquainted me with it, has revealed it unto me. So Jer. 11.18,19. or, it was, that is, this heavy doom that is now to be passed upon you, for this your vile impiety, and horrible profaneness, was revealed to me from God, it was uttered by him, in my hearing. The particle, by, is not indeed in the text; but it is oft in like manner supplied: as Psal. 44.2. Others, supposing that supply here needless, read the words as spoken in the person of God, and thus render them, it is revealed in the ears of me the Lord of hosts; that is, this your height of impiety and contempt of God, and his Word, is ascended up into heaven, and entered into his ears, and does cry to him for vengeance, as Gen. 4.10. & 18.20,21. & 19.13. 2 Chr. 28.9. Ezra 9.6. Jon. 1.2. But that which seems the genuine sense, and reading of the words, is this, the Lord of hosts, did in my hearing reveal himself, saying, as the words of the prophet, relating what God had revealed to him, concerning those lewd wretches, that thought thus to jest out God's judgments: in mine ears: for, in my hearing: as chap. 5.18. where see the like form of speech: saying, supplied: as ver. 13.

{it was revealed} Or, he revealed himself: for the passives are oft used in a reciprocal sense: so, God was revealed, that is, revealed, himself, to Samuel, 1 Sam. 3.21. and, the King of Israel was revealed, or uncovered: that is, revealed, uncovered, laid himself open, as one of those vain fellows, is revealed, or, laid open, that is, discovers, and lays himself open, to his shame, 2 Sam. 6.20.

{the Lord of hosts} See ch. 1.9.

{Surely, this iniquity shall not be purged from you, till ye die} A dreadful and direful doom, passed by God himself, upon these profane scoffers, and bound with an oath to make it irrevocable, that this high and hideous contempt, and contumely, offered by them to his Majesty, shall by no means be expiated; but that they shall without hope of mercy, be destroyed for it. See the like, 1 Sam. 3.14. Deut. 29.18–21. Matth. 12.32. Heb. 6.4–6. & 10.26–29.

{Surely this iniquity shall not be} Heb. if this iniquity be, etc. a concise form of an oath, frequent in Scripture. Of which see on chap. 5.18.

{purged from you} Heb. propitiated to you, or, expiated for you: and there is, as the rabbins suppose, an allusion in the word to the solemn day of propitiations, or expiations, Lev. 23.27,28. and the legal rites used, for expiation of delinquents, Lev. 4.20,26,35. & 16.30–33. intimating, say they, that no repentance, no prayer, no sacrifice, should serve or be available to expiate this sin, Num. 15.28–31. 1 Sam. 3.14. Heb. 6.6. & 10.28. 1 John 5.16.

{till ye die} Eternally, says the Chaldee: captivity shall not serve your turn; but you shall die by the sword of the enemy, says a Jewish doctor: but the former might befall them, as well as the later, Ch. 5.13,14. Amos 6.6,7. and the latter might be no less bitter than the former, Jer. 22.10. Lam. 4.9. the meaning is, that God's vengeance should pursue them, to their dying day, Psal. 140.11.

{saith the Lord, the Lord of hosts} I have said it, yea, have sworn it; (as Amos 6.8.) who am the Lord, the Lord of hosts. See Chap. 1.24.

V. 15. {Thus saith the Lord God of hosts} Or, said, to wit, at the same time, Chap. 8.11. ver. 14. For this prophecy concerning Shebna in particular, the displacing of him, and the substituting of Eliakim in his stead; seems to have been both delivered by God to the prophet, and by the prophet published at the same time with the former, concerning the state of those times in general.

{Go, get thee unto this Treasurer, even unto Shebna, which is over the house, and say} What this Shebna's carriage was, whereby he procured to himself the heavy doom here passed upon him of devestment and designment, to deportation and destruction, is nowhere expressed; only, the Jewish writers tell us, that he was one that complied, and had correspondency with the king of Assyria, and drew others into the same conspiracy with him, who should have betrayed the city into Sennacheribs hands; drawing hither those passages, which of him and his complices they expound, Chap. 8.6,12. But these relations are of little esteem, where there is nothing for them but their word. Certain it is, that he was a rotten-hearted man, and one that had much abused his power, and place, being, in likelihood, of mean parentage; and it may be, a stranger by descent. See ver. 16.

{Go} See Chap. 20.2.

{get thee unto} It may be questioned, Whether God's meaning were, that the prophet should repair unto Shebna's house, and there directly, by word of mouth, deliver him this message, as Nathan did to David, 2 Sam. 12.1. or, only so publish it, that Shebna might hear, or hear of it; as the apostle says, say to Archippus, that is, Let this be spoken to Archippus, let him take this as spoken in special to him, Col. 4.17. However, God's pleasure was, that this sad message should by some means be made known to him, and to others also, thereby to be warned of better and more upright carriage, in their places of trust and command.

{this treasurer} So most, both Jewish, and others, expound it, supposing that he had the oversight and custody of the king's moneys, provisions, and treasuries; because it comes of a word, that signifies, to be profitable, or, useful, Job 15.3. & 22.2. & 34.9. & 35.3. and from whence a term, that is used for stores, or, provisions, Exod. 1.11. 1 King. 9.19. 2 Chron. 8.4. & 16.4. & 17.12. & 32.28. There want not those that suppose some secret intimation of Shebna's corrupt carriage, wrapped up in the title here given him; as if it were said, the money-man, the man that meddles so much with money; or, that dangerous fellow; because the root it springs from, is deemed to import danger, Eccl. 10.9. and so the rabbins commonly use it, as in that common byword, A knife in a child's hand is hazardous: Which yet runs not so elegantly with us, as with them. But these I suppose but light and slight conjectures. I should rather incline to that which some of the rabbins suggest; that it was a name, not of the office he bare; (for his office comes after; and it is not usual to have a man in Scripture, described by two offices;) but of the place where he was born, which they affirm to be a town in Egypt, so termed, as some suppose, from one Soches, sometime king there, Plin. l. 36. c. 8. of whom the city was called Sochen, and from it Shebna born there, a Sochenite: and this some of ours seem not unwilling to admit. Howbeit, because I find little footing in Scripture, or story of credit for it; as also, for that names of Gentilism are of another stamp in Hebrew; and it should according to analogy, have been, not Sochen, but Socheni: as Keni, Judg. 4.17. and Canaani, Gen. 12.6. Therefore I waive it; and if in a point so dubious leave may be obtained, I shall make bold to add my conjecture: the word is nowhere found in a masculine form, save here only; but in a feminine form, it is found, 1 King. 1.2,4. where it signifies an adjutress, or, a cherisher, (for they can hardly be cleared from absurdity, that would make Abishag, Davids She-treasurer, and so there translate the word) in like manner may Shebna be here termed this, or that co-adjutor: but in way of irony; as importing what he professed to be to his sovereign, and what in regard of his place, he ought to have been; but implying withal: that in deed and truth, he was nothing less than what he professed, or pretended to be. See the like Psal. 55.13. Chap. 48.1,2. Rom. 2.19,20. So I should rather take it, than as some other, who (I suppose from the same ground) render it, this adjutor; and expound it, this favorer, and master of those profane varlets, before spoken of, ver. 13. or, as others, this fomenter, and cherisher of secret conspiracies, and compliances underhand with the enemy.

{which is over the house} Or, high-steward. By house, some of the rabbins, here, understand God's house, the Temple; called sometime, simply, the house, 1 King. 5.17,18. and hence gather, that Shebna was the High Priest; or, because no such name is found in the catalogue of High priests, some of them would have him to be one of those that had the charge of the temple-treasure; of which, 2 King. 18.15. 2 Chron. 32.28. Ezra 8.33. but other of them, and so the best approved writers, by the house here mentioned, understand the house of David, or, the King's house; to be over which, was one of the highest places in the kingdom. See Gen. 41.40. 1 King. 4.6. 2 King. 40.5. & 15.5. and this appears to be here meant by the office of Eliakim, his successor, described, ver. 21,22.

{and say} These words are not in the original; but are to be supplied: as the like oft, elsewhere, 1 Chr. 28.19. vers. 13. Chap. 18.2.

V. 16. {What hast thou here? and whom hast thou here? that thou hast hewed thee out a sepulcher here, as he that heweth him out a sepulcher on high, and that graveth an habitation for himself in a rock?} The prophet is enjoined here to begin his message from God to Shebna, with a quick and tart expostulation, demanding of him what he means, being a stranger born, and a man come up of nothing, to hew him out such a stately monument for his corpse to be interred in, as if he were a man of great birth, and ancient descent, and made full account to enjoy his present dignities, so long as he lived, and to lay his bones there, when he died whereas God had determined to dispose far otherwise of him, to throw him down from his dignities, and to send him packing into a strange country, where he should die, far enough off from the place where he made account to be laid up, ver. 17–19.

{what hast thou here?} Or, as some render it, what hast thou to do here? as Psal. 50.16. Chap. 3.15. implying, say they, that he was unworthy of that high degree of honor, which, at present, he enjoyed, and should therefore be devested of it, and not retain it, till he died, as he hoped, and out of that hope, built him this monument: or, as others, rather, who retain the more received reading, implying, that, being an alien by birth, though in Ahaz his time, he had crept up under him, and so continued his greatness under Ezekiah, and was grown now so powerful, that the good king, though discovering his corrupt carriages, yet could not, or durst not wholly cast him off; yet he had no inheritance among God's people, nor lawful possession of land, but what might be redeemed, or, at the year of Jubilee, was to be released, Levit. 25.23–28.

{and} Or, or, rather: as Chap. 8.19. & 10.14.

{whom hast thou here?} Whom to help, or uphold you, says one of the Jewish commenters; but, as other of them rather, what brethren, or kindred? being a stranger born; which is also the more probable, because of the three courtiers sent by Ezekiah, to parley with Rabshakeh, the other two have their pedigree, or parentage mentioned; but of his there is no word, of his place in court only, ch. 36.3.

{that thou hast hewn thee out a sepulcher here} As if this were the place where your ancestors had lain before you, (for men of note had places of purpose set apart for the interment of them, and theirs, Gen. 23.4,6. & 9–20. & 46.29–31. & 50.13,25. Josh. 24.30,32,33. 2 Sam. 19.37. and were not buried in the common places of burial, Jer. 7.32. & 26.23.) and you made no doubt but here to die, and be entombed in the monument that here you have made you. Yet there are of the Jewish doctors, that by sepulcher here understand, not a burial-place, but a palace; but that conceit has no place here; and others of their own, therefore, therein justly control them. See further on the last clause.

{here} In the city of Jerusalem, the chief place of the kingdom; though I suppose those Jewish doctors overreach, who report that Shebna had made his sepulcher among those of the house of David, the kings of Judah, 1 King. 22.50. 2 King. 8.24. 2 Chron. 21.20. which honor yet we find, that Jehojada the High Priest obtained, 2 Chr. 24.16.

{as he that heweth him a sepulcher on high} Great men are wont, and that oft in their lifetime, to build them lofty and stately sepulchers, correspondent to their greatness. And such Shebna it seems would imitate; little deeming, or once dreaming, what is hereafter denounced of his dishonorable fall, and end; the note of similitude is not in the text, but is supposed to be so suppressed, that it ought to be supplied, by those, that thus read the words; and so it is indeed frequently elsewhere, see on Chap. 21.8. But the words may be read better, here, another way, without any such supply. O he that heweth himself a sepulcher on high; that is, O thou that hewest thyself a sepulcher on high, a change of the person, just like that of Bildad, Job 18.4. O he, that teareth himself in his anger; for, thou that tearest thyself, see on Chap. 21.14. their bread.

{on high} Aloft in some conspicuous and eminent place; as ch. 57.7.

{and} The copulative is not in the text, nor need be inserted.

{that graveth an habitation for himself in a rock} This some suppose to be spoken also by way of similitude, as well as the former. You hew you out a tomb, as one that were building him some strong and stately palace, to continue to all posterity, being founded on a rock, Ps. 49.11. Mat. 7.24,25. Others read the words by change of the person, as before, thou that gravest thee out a dwelling place in a rock: which some would expound of the sepulcher before mentioned. And of the Egyptians indeed it is reported, that they called, and accounted, their dwelling houses, their inns; their sepulchers, their houses; and their great men therefore built them more like palaces than places of burial: nor was it a thing unusual among the Jews, to hew them sepulchers out in rocks, Mat. 27.60. But we need not suppose the one put for the other, as well his mansion-house, as his monument, might be built on a rock, and the same rock: for their sepulchers were, usually, either within the walls of, or near adjacent unto their houses. See chap. 14.18. His affected magnificence, and ambitious humor of perpetuating the memorial of himself, as well by the one as the other, is commonly deemed here to be taxed: but his folly, I suppose, is principally aimed at, in making so full reckoning of that, wherein God was resolved directly to cross him, and to frustrate his designs. So Luk. 12.19,20.

{in a rock} On high, before for stateliness, as Jer. 22.23. in a rock, for firmness, as Mat. 16.18.

V. 17. {Behold the Lord will carry thee away with a mighty captivity; and will surely cover thee} Shebna's presumptuous folly, in being so confident of a firm, both seat and sepulcher was before tartly taxed. Now follows the doom of deprivation, and deportation, passed upon him by God, and discovering the vanity of these his insolent presumptions.

{Behold} A note requiring more than ordinary consideration, is prefixed, as to the relation of a strange and unexpected alteration. So Ps. 37.36. & 52.7. chap. 17.14.

{the Lord} You intend one thing, but God purposes another: so Luk. 12.19,20. You make account to live always in Jerusalem, and there to die: but God intends shortly and suddenly to remove you from thence, and to send you far away, to end your days elsewhere, ver. 18.

{will carry thee away, with a mighty captivity} Heb. is casting, or, throwing thee out, as Ch. 3.1. with the casting, or, throwing out of a man; or, is casting thee out with casting, O man; or, O thou mighty man; for so the word properly signifies. See on Chap. 2.9. & Jer. 31.22. which they expound, either God will cast you out in such a violent manner, as a man of might and strength is wont to throw aught away from him; or, he will cause you to be carried away captive, with such a captivity as men use to be captived with, who are carried away farther commonly than women, and are wont to have less favor and mercy shown them, than that weaker sex oft has; or, because the former noun of casting, or, throwing, is absolute, and should not therefore be conjoined with the word man, from which the point of distinction also withholds it: the genuine sense seems to be this. The Lord is preparing suddenly and speedily to throw you out of your offices, house, and place of abode, in a violent manner, (that the repetition, or reduplication of the same notion, in the noun annexed to the verb, commonly imports, as Psal. 53.5. & 76.5. Chap. 24.22. & Zech. 1.14.) O thou mighty man, (as Job 38.3. & 48.7.) you that are so high and powerful in your own conceit and apprehension: so Ps. 52.1. where the word deduced from this, and of near affinity to it, is used: or, O man, simply, and so the Italian renders it; Behold O man: as men use to speak to those whom they set light by, as not deigning to give them their name. And somewhat like hereunto is that of the apostle; Thinkest thou, O man? and, who art thou, O man? Rom. 2.3. & 9.20. But that sounds not so well, without such a trajection as the text has not; which seems to have put it off, as a more emphatical compellation, to the close of the sentence. The vulgar Latin renders it, God will carry thee away as a cock is carried. Whereupon a learned interpreter says, he wonders whence this cock flew into the text. But the answer is ready: It was by Jeromes overmuch credulity, in giving credit to his Hebrew-master, who told him, that Gaber here signified not a man, but a cock. And indeed so the Talmudists are said frequently to use it. And so some of the Jewish commenters in this place expound it; as if God threatened to drive him away like a cock, that is driven from place to place by the puttock: or to carry him away, as a cock, or capon, is by the countryman carried to the market, with his wings and legs tied together: a fit emblem of a captive, says a Popish writer, to set some fair gloss on this their absurd translation, which yet must not be refused, since the Pope has set his stamp upon it; though it be confessed, that the author of it was herein gulled by the Jew. But contrary to all this that has been spoken, concerning the sense of the place, some late interpreters, of no small note, understand it, as relating, not what God would do with Shebna, but what he had done for him: For they read and render the words thus, God that covereth thee with a covering, as much as may be for a man; or, (because the article is absent) God covereth thee with a covering (and because the word is in an absolute form) even with the covering of a man: that is, God, who now arrays you with most gorgeous apparel; for rich and goodly apparel is an ensign of honor, Gen. 41.42. Est. 8.9–11. Dan. 5.29. Mat. 11.8. and Shebna was in likelihood the second man in the state, as Joseph next Pharaoh, Gen. 41.40. The ground they give for this interpretation, is, because the word here used does, as they suppose, though in another form, signify to cover, Neh. 3.15. Where it is said, the gate of the fountain he built, and covered it. Whence also the dew has its name in Hebrew, because it covers the ground, Judg. 6.40. and though the word in the Hebrew be not so usual, yet it is found in the Syriac of Daniel, where it is said, the beasts had covert, or, shade, under it, Dan. 4.11. and both in the Chaldee paraphrase of the Old Testament, and the Syriac version of the New, the same word is used for to cover, and to shadow, Ex. 40.21. 1 King. 6.9. Ps. 80.10. Mat. 17.5. Luk. 1.35. But it is well observed, that the words used, in the most of, if not all these places, may well come from another root, that signifies a shadow: nor is any place produced, wherein it is found applied to apparel. The single word therefore, being so commonly used, for casting, or throwing, 1 Sam. 18.11. & Ps. 29.33. Job 41.9. Ezek. 32.4. Jon. 1.4,5,12,16. I see not why it should not in the doubled form retain the same sense; or, why it should not be so taken in this place, when as it suits so well with the main scope of the place; and the single word is there found used, where the same judgment is denounced, wherewith Shebna is here threatened, ver. 18. Jer. 16.13. & 22.26,28.

{and will surely cover thee} Heb. and is in covering, covering thee. The repetition, has ordinarily, an implication, either of certainty, or of eminency, vehemency, and the like; so before, and again, ver. 18. This also, those latter interpreters expound as the former, of God's conferring honor and dignities upon Shebna; rendering the words, and doth clothing, clothe thee: that is, does fairly, or gorgeously clothe you. And they have the more colorable ground for this their exposition here, because this word indeed is sometime found used of putting on apparel, 1 Sam. 28.14. Psal. 104.2. & 109.19. Chap. 59.17. & 61.3,10. But there seems no reason of weight appearing, that should necessarily force us out of the way of denunciation, which the prophet all along here, is commonly deemed to insist in. Some therefore read it, he will wrap thee up. So one of the Jewish writers also; because the word is supposed, sometime, so to signify, see Jer. 43.12. and a man may be said, to be wrapped up in his garments, as wares are wrapped up, in those things wherewith they are covered. See on Chap. 3.12. but it is taken, as they imagine, from those that intending to cast a garment, or some other loose thing away from them, are wont to wrap it up, hard, and round, that they may fling it the further. But that notion seems rather to be implied, in the branch following, ver. 18. Others therefore expound it, he will chase thee far away, into captivity, like a bird. So another of the Jewish commenters supposing the word to have a notion of flight in it, as indeed sometime it has, 1 Sam. 15.21. & 25.14. the people flew upon the prey; and our master flew upon them, for so the words there are; but then it has reference to another root, as another of them, controlling this exposition, well observes. Others again render it, he will surely, or, to the purpose, cover thee, with shame and confusion, instead of that honor you now enjoy, and make full account still to retain; and so much indeed the word imports, where those terms are expressed: as Psal. 89.45. & 109.29. but so it is not here. The received reading therefore, without any addition, does well: the only doubt is, what covering is here intended, or alluded unto. And here some would have it to be, the covering enjoined the leper, Lev. 13.45. hence gathering that Shebna should be smitten with leprosy, as Moses his sister, Numb. 12.10. Gehazi, 2 King. 5.27. and Urijah were, 2 King. 26.19. And such a tradition some of the rabbins tell us here that the Jews have. But of this there is no great probability. Others therefore refer it rather to such a covering, as persons fallen into disgrace, surcharged with shame, or sorrow, carried into captivity; or condemned unto death, were wont to have their faces covered with, as unworthy to see the light. See 2 Sam. 15.30. Est. 7.8. Job 9.24. Ezek. 12.6,12.

V. 18. {He will surely turn, and toss thee, like a ball into a large country} Heb. he will wrapping, wrap thee up, with a wrapping. There is a reduplication of the verb, as in the latter branch of the verse next before going; and to that an addition of a noun of the same notion, as in the former branch of the same verse; a defect of the particle with here, as there; and Chap. 21.7. The words may well be rendered, He will surely, or, straitly wrap thee up, and toss thee like a ball. The same word oft-times comprehends a twofold notion, as take, for, take, and bring, Gen. 27.9. receive, for receive and give, Psal. 68.18. with Eph. 4.8. so here, wrap up, like a ball, for, wrap up, and toss, or throw like a ball, into a spacious land. Heb. a land large of hands, or, spaces, as Psal. 104.25. Chap. 33.21. He will be sure to send you far away from the place of your present abode. An allusion to something made up round like a ball, or to a ball itself, that being tossed, or thrown, with more than ordinary stress, from a strong hand, into a spacious plain, where there is nothing to stay it, runs on an end forward, without interruption, or intermission, until either the force fail that it was thrown with, through the great length of the way, or it arrive at the land's end.

{turn, and toss} The word, though repeated in a twofold form, is but one; and it is nowhere else found, but here, and Lev. 16.4. where it is used of the linen miter, or, turban, wherewith the High Priest was to be attired; so termed, either because it was wound up, with many wreaths, as the Turkish and Persian turbans are at this day. Or, because the head of him that wore it, was therewith enwrapped. See chap. 3.23. and 62.3. Now because the word has so near affinity with such a kind of head-tire, as was used most by kings, priests, and persons of prime note, and place, some conceive a bitter taunt, to be closely couched in it; as if by it, the prophet had said, God will attire thee, or, crown thee (as the old Latin also renders it) with a witness; with another manner of attire, than that you now wear; he will wrap you up, in a bundle or fardel of miseries; and environ you with troubles, instead of a head-band of state. As on the contrary, God is said to encompass the godly with favor, loving-kindness, and mercies, as with a crown; or, the like head-band of state, Ps. 5.12. & 103.4. for so the word also there used, imports. Again, some of the Jewish writers, upon the same ground suppose it to be implied, that all his treasure, and honor, shall be packed up together with him, and so he, and they, both thrown out, or sent away together. But that seems not to sort so well with the subject matter intended; it is more likely, that he was first stripped of all, and then carried or sent bare enough into a foreign country.

{as a ball} A defect of the note of similitude: as ch. 13.8. & 21.8. the word is nowhere in Scripture found in this sense; though frequent with the Talmudists. Yet there are, that suppose no such defect; for that the word dur alone, signifies a ball, or, a bowl; and that in the Arabic it is frequently so used. See ch. 29.3.

{into a large country} What country this was, that Shebna was either carried captive, or exiled, and confined unto, or upon discovery of his evil carriages, and deposition from his dignities, should flee, and retire himself, for shelter, is not certain. The Jewish writers, some of them say, it was Cassiphia, Ezr. 8.17. some, Nineveh, in Assyria; some, Babylon; and this last, some of ours suppose not to be improbable: Yet, not imagining, as they, that he could be carried captive, in the Chaldean invasion, first, or last, under Nebuchad-nezzar; (for he must needs be dead long before) but that together with Manasses, surviving Ezekiah, he might be thither carried by the Assyrians under Esar-haddon, 2 Chr. 33.11.

{there shalt thou die} Not at Jerusalem, where you have hewn out your sepulcher, ver. 16. as you made account to do, when you so did. The Talmudists tell us, that this Shebna, with some others, made a defection to Sennacherib; by whom, after the slaughter made by the angel, in his camp, they were carried away, in much displeasure into his own country, where, after some despiteful usage, he put many of them to death: and this may be as true as what other of them say, that with Jehojakim, or Jehojachin, (and why not, as well Zedekiah?) he was by Nebuchadnezzar carried to Babel: or, what others, not that he died indeed abroad, but that being sequestered for his leprosy, he was as a dead man; as of Miriam, or Mary, (for the names are the same, Luk. 1.16.) it is said in the like case, Num. 12.12. yet after being recovered, he returned to the city, though not to his former office, and dignity again, now conferred upon another.

{and there the chariots of thy glory shall be the shame of thy Lord's house} Some of the rabbins on this place, out of their Talmudic stories, tell us another story of Shebna, somewhat differing from the former; that when Shebna came alone to the Assyrians camp, and they asked him, where the rest of his conspirators were, he told them, that they were revolted again, and so had deserted him: whereupon they laid hold on him in a rage, and having bored through his feet, they dragged him, fastened to horse-tails, over brambles and briers: and that this is that, which the prophet foretells him here, of the stately chariots, that there he expected to have. But this may well go among the rest of their fondly-forged figments. Other of them more serious, expound the words thus, Your stately chariots, that are now your glory, shall be turned into shame, and ignominy, because you are the shame of your Lord's house; and so in him, say they, was fulfilled, what our masters say, He that seeks the shame of his Master's house, his honor shall be turned into shame: or, as other of them, whom many of ours also concur with, keeping closer to the text; and there shall thy glorious chariots, all your state and pomp, that you now glory in, die, that is, cease, and come to an end, O you that are the shame of thy Lord's house.

{the chariots of thy glory} Or rather, thy chariots of glory; that is, thy glorious chariots: your chariots of state, which as a great man, you ride in, up and down, through the city. So thy Throne of glory, for thy glorious throne, Jer. 14.21. and, his eyes of glory, for, his glorious eyes, ch. 3.8. his chariots, both his power and pomp: for chariots denote either, Gen. 41.43. 2 King. 9.25. & 10.15. Josh. 17.18. Judg. 4.3. 2 King. 2.12. & 13.14.

{shall be} Or, rather, shall die: supplied out of the former branch: as Job 16.21. & 22.24. & 23.6.

{shall be the shame of thy Lord's house} According to this reading, the meaning should be, that the honor conferred by the king upon Shebna, being such an one, as he was, should in fine, prove a dishonor to his Lord, and to his house over which he had placed him. But the old Latin reads it, inserting a copulative, instead of the verb substantive, and the shame of thy Lord's house. Which some following expound the whole sentence thus, There shalt thou die; and there also thy chariots with you; and the shame of thy Lord's house, to wit, shall also then cease, you being thrown out of it, whose honor was a disgrace to it, and a better man being set up in your stead, by whom it may recover its wonted honor again. But the proper sense of the place, seems to be that above, O thou the shame of thy Lord's house: you that by your corrupt courses, are a foul blemish to your master's honor, and a disgrace to his house, Ps. 12.8. & 101.4–7. Prov. 28.12,28. & 29.2. Eccl. 10.5,6.

V. 19. {And I will drive thee from thy station} The prophet speaks here, as in the person of God: in regard whereof, some render it, For I will, says he, as (looking back to vers. 15.) drive you from your station: and the copulative, is, indeed, put sometime for the causative: as Gen. 12.1. & Exod. 14.19. for the places are parallel, and should be rendered alike.

{drive thee from thy station} Depose you from your dignity; thrust you out of your office, wherein you think, that you stand so fast: you suppose yourself so surely seated, that you cannot be stirred. But they cannot stand, whom God drives, Jer. 46.14,15. there is in the word station, a notion of firm settling, and consisting, whence a pillar has its name: notwithstanding which, as he conceived it, God tells him, that he would not move him only, but remove him, as the like is threatened Queen Huzzab, that though her name imported the same, yet she should be removed, she should be carried away captive, Nah. 2.7.

{and from thy state he shall pull thee down} The same thing repeated in other terms: from thy state, that is, your office: as 1 Chr. 23.28. 2 Chr. 35.15. or, standing: as the word properly signifies. Whence a pillar, also has another name. Now because the person is in this latter branch, changed from the first to the third; the prophet speaking before, as in the person of God, now as himself, speaking of God; some read the words, saying, from thy station shall he pull thee down: and expound it, he, that is, the king, who before advanced you, shall by my appointment put you down: and this they suppose, was in part done, when of High Steward, he was made scribe, or secretary, which was a far inferior place, chap. 36.3. And it is true, that the word saith, or, saying, is oft necessarily supplied: as ver. 13,15. Job 8.18. & 9.20. But there is no such need here: and they wrong the text, by omitting the copulative, which is of use here. Others therefore say, he, that is, God: he will do it, whether your Lord the king do it, or no: Levit. 20.4,5. So Psal. 52.5. and, says one of the rabbins it is he will, for, I will, pull thee down: one person for another, as is the manner of Scripture in many places, 1 Sam. 6.4. 1 King. 22.28. Job 17.10. and this God did, says another, by smiting him with leprosy, as he did Uzziah, and so enforcing him to leave his place, 2 Chron. 26.19–21. But of that before: nor need we stand here, to inquire, who should do it, though whosoever were the instruments, it is sure that God did it; and no less sure, that it should be done; that which only seems here to be intimated: for the verb may well be taken indefinitely; he will pull thee down; that is, thou shalt be pulled down. I will drive thee from thy station, and thou shalt be pulled down from thy standing. I will do it; and it is therefore sure to be done, Ps. 115.3. & 135.6. Dan. 4.35,37. Of this indefinite use, see on ch. 2.19. & 17.13. ver. 8.

V. 20. {And it shall come to pass in that day, that I will call my servant Eliakim, the son of Hilkiah} Hitherto was the deposition and deportation of Shebna. Now follows the substitution of Eliakim in his stead: after the devesting of the one, the investing of the other.

{it shall come to pass} Heb. it shall be: as chap. 2.2. & 3.24. & 7.21.

{in that day} At that time, ch. 2.20. & 4.1,2.

{that I will call} Heb. and I will call: as chap. 16.12. he shall not intrude himself into your place; but shall be called by God to it. So chap. 42.6. & 48.15. Rom. 1.1. Heb. 5.4. that which God does sometime immediately, as by word of mouth, or inward motion of spirit, Exod. 31.2,6,25. ch. 6.8,9. Jer. 1.5,7. Matth. 4.18,21. & 9.9. Gal. 1.1. sometime mediately, and so ordinarily, by the ministry of man, Exod. 16.18. & 11.14,15. Act. 6.3,6. & 13.3,3. and thus, in likelihood, was Eliakim called to this office, advanced thereunto by Ezekiah. Nor amiss, therefore does one of the rabbins here paraphrase it; I will put it into the heart of Ezekiah, to put him into your place. Who yet, I suppose, was mistaken; supposing great princes, to be termed called ones, when it is rather renowned ones, Ezek. 23.23. more likely so, Num. 1.16. & 16.2. & 26.9. but the word there does a little vary, and is doubtful too; and by most, rendered the other way.

{my servant} Not in general; or, at large, as are all men; yea, all things, Psal. 119.91. but in a more special manner, as one designed to do him and his people special service, in that place, which Shebna formerly had held. So Num. 12.7. Psal. 78.70. Phil. 1.1. Tit. 1.1.

{Eliakim} See 2 King. 18.18,26,37. chap. 36.3. & 37.2. the name well suits with the person. For Eliakim imports one raised, or settled, by God: as Jehojakim, also, does the same. See Jer. 22.18.

{the son of Hilkiah} This is added, to distinguish him from others, that might be in those times of the same name. For the name Eliakim was among that people, not unusual, as may appear, 2 King. 23.34. 2 Chron. 36.4. Nehem. 12.41. Matth. 1.13. Luk. 3.30. and it may well be also, because his father Hilkiah, was a man of some note.

{Hilkiah} Heb. Hilkijahu; as Hannibal: or, Chilkijahu; as Charran, Act. 7.2. Of the form, see on Chap. 1.1. there are divers other found in Scripture of the same name, 1 Chr. 26.11. Neh. 8.4. among the rest, the High Priest, in Josiahs reign, 1 Chr. 6.13. 2 Chr. 34.9. Ezr. 7.1. and Jeremy the prophet's father, Jer. 1.1. The word signifies, God's portion.

V. 21. {And I will clothe him with thy robe} God by the prophet directs his speech still to Shebna, into whose office Eliakim was to succeed (as the promise, or prediction of the saving seed is directed, not to the woman, but to the Devil, whom it was to destroy, Gen. 3.15. Heb. 2.14.) to vex him the more; ambitious persons hating such as are to succeed them; especially when to be deposed from their high and great places; and not enduring to hear the name of a successor. See 2 Sam. 19.13. & 20.9,10.

{thy robe} Or, coat: as Gen. 37.3,31,32. such a rich and goodly robe, or coat, as you now wear, correspondent to your place. So Gen. 41.42. Est. 6.8. & 8.15. Dan. 5.29. See on ver. 17.

{and strengthen him with thy girdle} I will give him that power and authority, that you now have: or, I will not only put him in your place, but I will confirm him also, and strengthen him in it, ver. 23. The girdle, and emblem of power. See chap. 11.5. & 23.10. & 45.1,5. Prov. 31.17. Though an allusion, as some not improbably conjecture, to such rich, as robes before; so girdling here; as great men used to wear; Exod. 28.39,40. Rev. 1.13. Howbeit, I suppose they go too far, who, because special mention is made of Aarons robe, or, coat rather, (for so the word properly signifies, both here, and there) and girdle, or belt, Exod. 28.4,39. would hence infer, that Shebna now was, and Eliakim was to be, High Priest; substituted in his place by Ezekiah, as Zadok, in the place of Abiathar by Solomon, 1 King. 2.27,35. But of this, see on ver. 15.

{girdle} Or, belt. Which may well be deemed to come from thence, by no unusual change of a letter; it is so called in Hebrew; because the belly is girt in with it.

{and I will commit thy government into his hand} Heb. I will give: as Job 9.24. This we find effected afterward in the story. For as Shebna is said to have been over the house here, ver. 15. so is Eliakim said to be afterward in that office, 2 King. 18.18. chap. 36.3. & 37.2. God, say the Jewish writers, revealed his treacheries and covert carriage, to Esay; by Esay to Ezekiah, who thereupon put him beside his place; and placed Eliakim therein.

{in his hand} Or, hands; for the word is collective: as Prov. 31.20. a metaphor from a coachman, or chariot-man, in whose hands the reins are, that guide and rule the horses that draw in the chariot, or coach, Jam. 3.3. or, from a pilot, that sitting at the stern, with the helm in his hand, thereby steers the ship which way he pleases, Jam. 3.2. So Ps. 78.72.

{and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah} Heb. for a father; that is, a father, simply: as Gen. 17.4. or, instead of a father; as a father, Judg. 17.10. & 18.19. 2 Sam. 7.14. As in regard of his command, and the eminency of his place; as all rulers are styled Fathers, Exod. 20.12. Num. 36.1. 2 King. 5.13. so more especially, in regard of his fatherly care of them, and tender affection towards them: a fit title for a good governor. See 2 Sam. 23.17. & 24.17. 2 Chr. 30.18,22. Neh. 2.10. & 5.8,13–19. The Persians used to say, of three of their kings, that Darius was a trader, Cambises, a master, Cyrus, a father: Herodote, lib. 3. But they strain the style here too far, who would hence infer, that he must needs be High Priest. For who else should be father, say they, to the inhabitants of Jerusalem, but either the High Priest, or the king? For they might have considered, what the rabbin on this place suggests; to wit, Josephs speech of himself, that God had made him a father to Pharaoh, and Lord of all his house, and a Ruler throughout all the land of Egypt, Gen. 45.8. See Ps. 105.20,21. The words yet show, as those of Joseph, that the power of the place was not confined to the family, or household servants only: but was extended also unto other the king's subjects. See 2 King. 15.5. Of Jerusalem and Judah, see on ch. 1.1.

{inhabitants} Heb. inhabitant: as ch. 5.3.

{the house of Judah} As, the house of Jacob, ch. 2.5. and, the house of Israel, or the house of Judah, Jer. 5.11. & 11.10,17. not to the king's house only, but to the whole body of the people, that were as one joint family: so all the faithful make one family, Gal. 6.10. Eph. 2.19. & 3.14,15.

V. 22. {And the key of the house of David will I lay upon his shoulder} Hence it appears, that Eliakim now, as Shebna before, was to be controller, or High Steward of the king's house, as one of the Jewish commenters on this place, well observes: and not High Priest, as some other of them groundlessly affirm, whom yet some of ours follow: and much less one that bore both offices: which yet the Chaldee paraphrast asserts. It is as if he had said, I will commit unto him, the whole charge and government of the king's house: so as there shall not be done anything there, in one kind, or other, without him: nor shall any control him in what he does, Gen. 41.41,44. Ps. 105.21,22.

{the key} An emblem of power and authority, because none can come into a place, or go out, without the will and leave of him, that has the command of the key: and when a man therefore comes to take possession of a house, the key is wont to be given him. When rendition of a city, town, or castle, is made, the keys are commonly delivered. See Matth. 16.19. Rev. 1.18. & 3.7. & 9.1. & 20.1,2. key, collectively, for keys, Matth. 16.19. as after, shoulder, for shoulders. Some suppose, that the party who bore this office, either carried a key himself; or, had one of gold carried by some other before him, as maces before some in high place at court, are with us. Others, that he had the figure of a key woven into, or fastened unto, or embroidered upon his upper garment, as an ensign of his office. But these are but surmises, and groundless conjectures.

{of the house of David} See on chap. 7.2.

{will I lay} Or, put. Heb. give: as ver. 21. Jer. 23.40. Ezek. 37.7,14,17.

{upon his shoulders} See on ch. 9.6.

{so he shall open, and none shall shut, and he shall shut, and none shall open} The effect of this his authority in the execution of his place. Heb. and he shall, etc. which may well be rendered that he may open, or, so that he shall open, and none shall shut, etc. as chap. 10.19. & 11.3. & 19.12. A form of speech borrowed from the office of those, who having the keys of city, or castle, committed unto them, the gates thereof cannot be opened, or shut, without their direction, and special order from them. The meaning is, that he shall have power to dispose of matters, for the government of the royal palace, and execution of jurisdiction, appertaining to his place, without let, and restraint, or power in any other to reverse what he does. So Rev. 3.7. Job 12.14. and the like in some kind, Mat. 16.19. & 18.18. The rabbins gloss falls short, who expounds it, that he shall be of counsel to Ezekiah, who should do nothing without, or, but by his advice. For the place that Eliakim was to possess, was an office distinct from the place of a counselor. See 2 Chro. 26.21.

V. 23. {And I will fasten him as a nail, in a sure place} To the power of executing what belonged unto his place, (lest the due, and impartial execution of his duty therein, might prove prejudicial unto him) God further here promises such an establishment of him in it, that he should be sure to sit fast; and be able, not only to discharge his place, so as should be both for the king's honor, and the public welfare; but to support also those inferior offices, whether strangers, or of kin to him, that should have dependence upon him; contrary to that, which of Shebna is threatened, ver. 25.

{as a nail} The note of similitude is supposed to be wanting, as Job 11.12. Psal. 11.1. ch. 21.8. Yet I suppose the text may well be rendered without it; I will fasten him a nail, or, a pin, in a firm place: as, to give us a nail, or, a pin in his holy place, Ezr. 9.8. Because the verb fasten, here used, is sometime applied to the pitching of tents, Gen. 31.25. Some interpreters therefore would have this word rendered, not a nail, but a stake: supposing such a stake, or post, here intended, as being pight in the midst of a tent; besides that many necessaries may be hanged on it, supports the whole pavilion. True it is, that the word is also oft found used about tents; but it then signifies not such a post or stake, as supports it; but such an iron nail, or wooden pin, or short stake, (if you please so to term it) as the cords of a tent are wont to be fastened unto, chap. 33.20. & 54.2. as appears by the story of Jael, Judg. 4.21,22. & 5.26. But here the allusion is rather to such a nail, or, pin, as is fastened somewhere about the house in the wall, to hang such utensils upon, as are of ordinary use in the house; that they may not be cast about, and so wronged; but may there be safe out of harm's way, as we say, and at hand, when occasion is to make use of them, Ezek. 15.3.

{in a sure place} That he may not be, either shaken, or wrenched out of it, Eccl. 12.11. as you shall be, ver. 25. Heb. in a faithful place, Num. 12.7. 1 Sam. 2.35. such a place, as will not fail, but hold fast; as a faithful man, one that fails not the trust reposed in him; but is true and firm to them that confide in him, Deut. 7.9. Prov. 14.5. & 25.13. Prov. 31.11. One of the Hebrew commenters supposes a trajection in the words, which he would have therefore to be thus read, or rendered, I will fasten him a sure nail in the place. But, besides that the genders agree not, (for the one is masculine, the other feminine; and the Hebrew points carry the construction the other way: (the repetition of the same form of speech, ver. 25. does evidently refute it. See Zach. 10.4.

{and he shall be for a glorious throne to his father's house} As you were a shame to your Lord's house; so shall he be a grace, and an honor, not to his Lord's house alone: but to his father's house too.

{for a glorious throne} That is, as a glorious throne: or simply; a glorious throne: as, for a father, ver. 22. for a glorious crown, and, for a goodly diadem, ch. 28.5. Heb. a throne of glory: as 1 Sam. 2.8. Jer. 17.12. Some would have it read, to the throne a glory: understanding it of the king's throne, and consequently, of the king: that he should be an honor to him, by whom he had been to that height of honor advanced. But the points in the original, and frame of the context, will not easily admit it.

{to his father's house} His prudent and upright carriage shall make his whole stock and kindred, the whole family he came of, honorable, as was Josephs the like to his, Gen. 47.5,6,11. Some extend the word family here, to the whole tribe of Judah, called the house of Judah, ver. 21. but the term here used, seems narrower here, than that there: and the words following, run rather the former way.

V. 24. {And they shall hang upon him all the glory of his father's house, the offspring, and the issue} All his kindred and allies, with their issue, as well small as great, shall partake of his honor, in one employment, or other. So I rather take it, than, as some other, who expound it of the general care, that Eliakim should have in the execution of his office, of doing right to, and relieving, as well the mean, as the mighty, Exod. 23.2. Deut. 16.18,17. 2 Chr. 19.6,7. Ps. 72.2,4,13,14. & 82.3,4.

{they shall hang upon him} they shall hang; that is, there shall be hanged, as things are wont to be hanged on a pin, or nail; (for the verb is here taken indefinitely: See ver. 19.) upon him; or, upon it: in allusion to the nail, or pin, before mentioned, ver. 23. they shall have, all of them, dependence upon him.

{all the glory of his father's house} Either the whole family, which by his means should become honorable. See Chap. 4.5. or, those among them, that are of some note, otherwise, for wealth, wisdom, or the like; as ch. 10.16,18. opposed to the little ones, afterward mentioned.

{the offspring, and the issue} The former of these words, signifies properly, plants, that grow up out of the ground, chap. 34.1. & 42.5. or, branches, that sprout, or spring out from a root, stock, or stem, ch. 44.3,4. and in the next place, children, or issue, Job 5.25. & 21.8. & 27.14. & 31.8. chap. 61.9. & 65.23. so called, because they issue, and proceed from the bowels of their parents, of those, that breed and bear them, chap. 48.19. The latter in this sense, nowhere else found; but used for excrements, Ezek. 4.15. is deemed to come from a root of the same notion with the former; from whence also are words derived, that signify the same thing, ch. 4.4. Ezek. 4.12. so termed also, because they come out of man's body, Deut. 23.14. but this latter root seems to imply a more abundant issue, flowing out, as streams of water, from a fountain; because it has near affinity with another term, that signifies such abundance, Deut. 33.19. Job 22.11. chap. 60.6. And because the former word is of a masculine form, the latter of a feminine, some of the Jewish writers understand thereby, sons and daughters, and because it was before said, that he should be as a father to the house of Judah, ver. 21. some of them would have the people to be reputed, here, as his children; the men, his sons; and the women, his daughters: but of that formerly. Other of them, with the Chaldee paraphrast, understand sons, and sons' sons, or nephews, as that name properly signifies. But these are by other of them, not improbably, deemed niceties; supposing both words to signify (as our prophet's manner is, to use oft variety of terms) but one and the same thing. For, as for that which a learned late writer surmises, that these two should be the names of the keys, that Eliakim should have the command of; the former, of the foregate, by which they went in and out, of the word, that signifies to go out: the other, of the back-gate, by which they went to the backside; because of that use of the word, Ezek. 4.15. it is a conceit, so far fetched, and so improbable, that it is strange how it should enter once into any judicious man's brains.

{all vessels of small quantity} The prophet proceeds in the forementioned metaphor, of nails, or pins, on which, vessels, instruments, and utensils, eared ones especially, as flagons, pots, cups, and the like, are wont to be hanged: and it may be deemed, that the copulative should here be supplied, which is oft omitted, as chap. 21.5. ver. 6. and all vessels, (or, utensils: for the word is of a very large extent) of a small size, as some, of little, or, less, use, as others: for the word is here put substantively: as Gen. 44.20. 2 Chr. 34.30. and I suppose also comparatively: as Gen. 27.15,42. And so this branch will not unfitly answer the former: he shall support, and bear up, with honor and credit, not those alone of his stock, that are persons of note, and parts, fit for more honorable employments, together with those, that are of their issue, and partake therefore with them, in their honors: but even those also of them, that are of meaner parts, and less esteem, who yet, in regard of their alliance to him, should have respect given them, and have such employments assigned them, as they were found to be fit for. God the more to spite Shebna, declares how not Eliakim himself alone, but his whole kindred should be graced with him. Some expound the words of the great care that Eliakim should have in his place of securing, even the meaner sort of people: and not their persons only, but their goods and chattels also, even to the meanest of them. But the former I take to be the genuine sense of the place.

{from the vessels of cups, even to the vessels of flagons} This amplification continued in the former similitude, seems to argue both the great power and the fixed firmness, that Eliakim should be possessed of in his place. Even in the meanest men's houses: but in great men's much more, there are many pins and hooks of several sorts, to hang utensils, pots, and cups, of several sizes, and weight, on; and they are to be chary of hanging over many on the same hook, or pin, for fear of loosening, or breaking it. But this pin should be so strong, and so well fastened withal, that it should be able, without fear of danger, either to itself, or the things hanged on it, to bear all the vessels, or utensils in the house, though never so many, of several size, weight, and use. Some following the Chaldee paraphrast would have the meaning to be, that all those that had any sacred employment in the Sanctuary: as well the priests, that sacrificed, as the Levites that sang and played on instruments, should have their dependence upon Eliakim, supposing him to be High Priest. Others, that all the offices in the king's court, as well the higher as the lower also, should be at his disposal. And others again, that there should be nothing in the king's house, or palace, that should not be under his power. But the tenor of the context seems to run another way, and to admit none of these.

{from the vessels of cups} vessels of cups; that is, cups, simply, says one: as, an instrument of viol, (the very term here used) for, a viol, simply, Ps. 71.22. or, vessels of cups, for several kinds, or sorts of cups; or bowls: So the Jewish commenter; because there were, says he, divers sorts of them, different as well for matter, as for size. The word is not above twice found elsewhere in Scripture, Cant. 7.2. where the spouse's navel, is likened to a round bowl, or goblet, replenished with liquor. Whence it is with good probability deemed, that the word comes from the same root with that, which is used, for a target, or shield. Of which, see on ver. 6. in regard that the one did, in form, or roundness at least, resemble the other: and Exod. 24.6. where it is said, that Moses received into basins, the blood of the beasts, or bullocks, slain, for sacrifice, at mount Sinai. Whereby it appears, that it was a vessel, bowl, or basin of some large size, and of some good competent capacity: those used at table, were, in likelihood, of gold, as the rabbin here guesses, in great men's houses, or of silver, at least, and are mentioned here, as the principal. For those used at the altar of burnt offerings, might be of brass, Exod. 27.19. & 38.3. and so might the like for other uses, in private houses: but the former sort seems to be aimed at in this place.

{even unto} Heb. and unto: as ch. 1.6.

{the vessels of flagons} Or, sorts: as before; and for the cause there mentioned. The word rendered flagon, first, and properly, signifies a bottle: such, as they used commonly, to carry or keep wine in, 1 Sam. 1.24. & 10.3. & 25.18. 2 Sa. 16.1. Jer. 13.12. they were usually of earthen stuff, ch. 30.14. Jer. 19.1,10. & 48.12. and therefore of no great value, Lam. 4.2. put therefore here, for persons of the lowest rank, and least esteem: as the bowls before; for men of some prime note, and repute. The one answering to the honorable ones, spoken of before, the other to the small ones. Howbeit, because the same word is used also, for an instrument of music, a viol, so called, because it is bellied, somewhat like a bottle, of which, see on ch. 5.12. Hence, some would have it rendered, the instruments of viols; understanding it of musical instruments: and the rabbins most of them run this way, those especially, that dream of Eliakims High-Priest-ship; as also the Chaldee paraphrast, and the old Latin. But this agrees with the former, as harp, and harrow.

V. 25. {In that day, saith the Lord of hosts} In this last passage, wherewith the latter part of this prophecy concerning Shebna is concluded; the prophet returns to relate, as from God, the ruin now not of him alone, but of all those, that had dependence upon him.

{in that day} At that time: as ver. 20.

{the Lord of hosts} See ch. 1.9.

{shall the nail that is fastened in the sure place, be removed} Or, shall the pin (as ver. 23.) that is fastened in a sure place, (for there is no article here, more than there) remove: as Zach. 14.4. ch. 54.10. or depart: as Num. 14.44. Josh. 1.8. Judg. 6.13. ch. 59.21. The prophet resumes again the former similitude from a pin, or nail, driven into a wall, to hang some weighty thing on. To such an one surely fastened, that it might be able to hold whatsoever was hung on it; he compared Eliakim before, that was to be Shebna's successor; but Shebna, now, to such a pin, or nail; as though it might seem to be surely riveted into the post, or wall, yet should fail, and fall out of its place, when it came to the stress: and not be able to bear, or hold up that, that was hanged on it. For they are very far wide, that understand this of Eliakim, that he also should be removed, and taken away, as was Josias, 2 King. 23.26,29. for the sins of the people: as also those, that refer this to the Babylonian deportation, and expound it of the Priesthood, that seemed then to have failed, Hos. 3.4.

{in a sure place} As he accounted himself to be, when he hewed him out his sepulcher, ver. 23. as making no question but to live, and die there: and to hold his place, and state, to his end: as Job 29.18.

{and be cut down, and fall} See ch. 10.33. & 14.12.

{and the burden that was upon it, shall be cut off} As he compared Shebna to a pin, or, a nail: so his favorites, and his dependents, such as rested, and relied on him, in regard of his power, and place, (whether those of his family, or those of his faction) to some weight of bottles, or other utensils, that hanging upon such a pin, or nail, must needs, when that fails, and falls, fail together with it: and being brittle ware, break to pieces. So ch. 31.3.

{For the Lord hath spoken it} The prophet's usual close. See chap. 21.17.

CHAPTER 23

Ver. 1. {The burden of Tyre} Of Burden, see c. 13.1. Tyre, the place, which this prophecy concerns, was a famous port, and mart-town, in Phenicia, the lower part of Syria; from which that whole country is supposed to have been so termed, (see on ch. 7.1.) lying upon the midland sea, and situate like Venice, within the sea, Ezek. 26.5. & 27.3,4. It is in Hebrew called Tsor, which sometime signifies a rock, Ezek. 3.9. because it was built upon a rock, Ezek. 26.4,14. and in that regard very strong, Josh. 19.29. in Syriac Tsur, whence Suria, and Syria: but by the Greeks, turning that first double letter into a single T. Τύρος, whence the Latin, Tyrus, and our Tyre; and by the Latins again, changing it into a single S, sometime Sarra. See the like prophecies against this town, and state, Jer. 25.22. & 47.4. Ezek. 26–28. Amo. 2.9. Zach. 9.2,4. denounced against it, among other their excesses, for their insolent and injurious carriages towards God's people, their neighbors, the Jews, Ezek. 26.2. & 28.24. Joel 3.4.

{Howl, ye ships of Tarshish} The prophet begins his sermon against Tyre, with a summons of such as had trade with her, and were maintained by her, to mourn for her, or over her, in regard of her ruin.

{Howl} Make a grievous lamentation, ch. 13.6. ver. 14.

{ye ships of Tarshish} Either the ships themselves; as by a rhetorical compellation, the senseless creatures are sometime called to mourn, ch. 14.31. and said so to do, Lam. 1.4. implying what they would do, were they sensible of such occurrents, whereby so much detriment accrues unto them. See Chap. 24.7. or the ships, put for those that are employed about them, and trade in them, who losing, and missing their former trade, with her, and a gain that thereby they got, should make grievous moan for Tyres fall, as being either wholly undone, or much endamaged thereby, Ezek. 27.29–32. Rev. 18.11–19.

{of Tarshish} That trade there, Ezek. 27.22,25. either of Tartessus in Spain; or of Cilicia; whose chief port town Tarsus was, (the Cilicians being anciently masters of those midland seas; as Strabo, l. 14. and Solinus, cap. 41.) or, of the main ocean, or great sea, from the one of those countries, in process of time, generally so termed; (as Pontus, with the Latins, from the like) or, from the color of the stone called Tharshis, Exod. 28.20. Ezek. 1.16. & 10.9. as some: but the stone, in more likelihood, had its name from the sea. See on ch. 2.16.

{for it is laid waste} When, or by whom, this calamity befell Tyre is much questioned among interpreters. The most draw it down to Nebuchadnezzars days, by whom they suppose it to have been effected, Jer. 47.4. Ezek. 26.7. Joseph against Apion, lib. 1. though other of them say, that it then indeed began; but was not fully completed until Alexanders time, by whom, after a long siege, having been taken with much difficulty, it was utterly sacked and ruined. See hereof, Diodor. lib. 17. Arrian, lib. 2. Plutarch, in Alexanders life, & Curtius, lib. 4. Yet some late writers suppose that what Esay here foretold, was effected and fulfilled by the Assyrian kings of those times, in which the prophet himself lived; to wit, by Salmaneser, and Sennacherib. To which purpose, they allege an ancient record out of the writings of one Menander, an Ephesian, cited by Joseph the Jew, in his antiquities, l. 9. c. 14. wherein it is related, that under Eluleus (or, as some out of Ruffinus read it, Eliseus) king of Tyre, the king of Assyria having subdued most of Phenicia, and having taken Sidon, and old Tyre, set upon Tyre itself too; which alone stood out against him, and so beset them, that they could come by no fresh water, for the space of five year, but what, by digging within the city, they got out of wells. Now this, says Joseph, was done, by Salmaneser, whose attempts against it, it is not improbable, that both Sargon, and Sennacherib, might after, pursue.

{it} That is, Tyre; whom this prophecy concerns.

{laid waste} Heb. wasted, or, spoiled, Psal. 17.9. chap. 33.1. Obad. 5. wasted, or spoiled, for, to be wasted, or spoiled, say some: as Psal. 137.8. destroyed, for, to be destroyed: but this nicety here needs not. It is the manner of the prophets, and their common language, to speak of things to come, as already done. So Babylon is fallen, ch. 21.9. Rev. 18.2.

{so that there is no house} Heb. from house, or, from an house; that is so, say some, that there is not one house left standing in her, Ezek. 26.4,14. Others no place of receipt, or harbor, Job 39.6. Psal. 104.17. or, from being an house, that is, from being a city: house, for, city; as Beth-shemesh, for Kirheres: the house of the sun, for, the city of the sun, See chap. 16.7. her wonted trading and state, thereby upheld, being gone. Of the phrase, see on ch. 7.8. & 17.1. Thus the most, which in the latter sense may import no more, than what might by those Assyrian kings well be accomplished. Some late writers, in exposition of this clause, go another way, expounding the words, from house; from her domestics, those that are of her own house, is she spoiled: according to that, Mic. 7.6. Matth. 10.36. and so, say they, it came to pass; when the state of Tyre, being much weakened by long wars between them and the Persians, their slaves joined in a conspiracy, surprised the city, slew their masters, possessed themselves of their wives, and goods, and set up such a king as themselves pleased, Justine, lib. 18. But neither does it appear, at what time this should be done; nor is it likely to be that, that the prophet here pointed at; and the text sounds rather the other way. See the next words.

{no entering in} Or, nor entering in, or nor going, to wit, in, or out. For the copulative wanting, as Psal. 110.3. would be supplied: as Hos. 9.11. Heb. from going: as 1 Sam. 25.26,33. or from entering: as ch. 24.10. a place parallel to this, every house is shut up, from entering, or, going; that is, so as none does, or can go in, or out. The meaning is, either Tyre is not frequented with repair of merchants, and traders, that pass to and fro, her wonted traffic being cut off, or decayed: or, it is so beset, and begirt by the enemy, that there can be no repair to it, or passage for it, or, from it, with safety. For it seems too forced a construction that some here give, to carry on their forementioned exposition, from coming: that is, from men of coming: as wine, for, a man of wine, a wine-bibber, Prov. 20.1. wisdom, for, a man of wisdom; a wise man, Mic. 6.9. men of coming, strangers: as, the come Governor, Dan. 9.26. the Governor stranger: so the meaning should be, Tyre is to be wasted by her own household servants, her slaves, and by strangers, the Chaldeans, Ezek. 28.7. But neither is any such phrase found in Scripture; men of coming, for, strangers: nor is the word of coming, or, going, here a noun, but a verb: and besides, that it seems somewhat improbable, that by these two terms, the prophet should describe two divers manners of devastation, by two several sorts of persons, at two several times, far distant the one from the other; the tenor of the text, according to the common phrase of Scripture, whereof the Jewish commenters, upon the place, afford examples enow, from 1 Sam. 15.23. 1 King. 15.13. Ezek. 16.41. to which many more also might be added; and the current of the context runs fairly, and familiarly, the former way.

{from the land of Chittim} As Tarshish, so Chittim, was the name, at first, of one of Javans sons, Gen. 10.4. from whom those lands, or countries, were afterward called, which by him, or his posterity, were possessed. Now because it is said, that among Japhets, or Javans issue, the Isles of the Nations were divided, Gen. 10.5. Hence it is supposed, that under the name of Chittim, are comprised some of the maritime coasts, bordering upon the Eastern parts of the midland sea, as well on the European, as on the Asian side, and of the isles that are therein. This they surmise, the rather, in regard of the ancient names of divers places, in those parts, as Cittium, a town in Cyprus, whence Zeno the philosopher was, Strabo, lib. 14. Joseph, antiquities, l. 1. c. 12. & Pliny, l. 5. c. 31. Cyteum in Candy, Pliny, l. 4. c. 12. the Ceteans, a people situate between the Cilicians, and the Pelasgians, Strabo, l. 13. so called, as some think, from the river Cetus; which they lie upon, Pliny, l. 5. cap. 20. or, from Cetus, whether a town, or province in Cilicia, of which Ptolomy, l. 5. nor want they, that draw in hither, some parts at least, of Achaia, and Macedonia; called anciently Macetia, as Hesychius informs us; and the inhabitants thereof Macetians, as Steven the Byzantine, out of Heraclides, as also part of Italy; because Suidas, out of some old author, reports, that Telephus the son of Hercules, brought some Cetians out of Asia, and placed them in Italy. Yet some there are, that would confine Chittim to the lands about Italy, in the utter, or Western parts of the midland sea; as Tarshish, to those about Greece, in the inner, or Eastern parts of it: which to me seems not so probable. See Num. 24.24. Dan. 11.30. 1 Maccab. 1.1. & 8.5. Nor is it unlikely, but that those of Chittims posterity, were dispersed into divers of those forementioned places, out of which merchants had traffic with Tyre. But this branch of the verse, concerning Chittim, is by divers diversely expounded. For some refer it to the words beforegoing: and of these, some to the first word, is wasted, or spoiled from the land of Chittim; that is, say some of them, from Cilicia, by which way Alexander broke into the Eastern parts; whereof, yet, I find no particular mention, in the stories of those times. Others, from Macedonia, whereof Alexander was king, and from whence, at first, he set forth: and so the author of the Maccabees constantly takes it; whatsoever a learned writer in his annotations, affirms, in the one place, by his own version, crossing himself in the other: and these both understand the place of that devastation, that by Alexander, and his forces, befell Tyre. But other join this passage to the words next beforegoing, thus rendering them, so that there is no entering, or, coming, in from Chittim, that is, so that the merchants, who had wont from those parts to repair to Tyre, can now find no entrance thither. Thus they, that annex it to the former words. But most refer it to the branch following, reading the text.

{from the land of Chittim, it is revealed to them} Which yet is diversely expounded. Some, from the merchants of Chittim, that are nearer at hand, is the overthrow of Tyre reported to those of Tarshish, that are further off. Others by the merchants of Chittim, trading to Babylon, the Babylonians have been informed of the wealth of Tyre, and incited to invade it: or, the Tyrians have by them been informed of the Babylonians evil purposes against them. Others, from the land of Chittim it appears to them: as Chap. 40.1. & 56.1. or, it shall fall suddenly upon them, to wit, the Tyrians, to them, for, on them: as Psalm 9.4. Exod. 15.15. or, as others, on it: or on her, to wit, Tyre: as Job 10.23. but the pronoun is in both places masculine. Others, lastly, from the land of Chittim is the foundation discovered, or, laid bare, with them. The word, foundation, supplied, as it is found complete, Ezek. 13.14. Mic. 1.6. for, as for those, that following the old Greek, render it, it is, or, she is led captive, or gone into captivity: or, more generally, it is removed, or she is gone: as the word is used, chap. 38.12. they take no notice of the last particle, unto him, or unto them; (for it may signify either: as chap. 53.8.) which yet is not here superfluous. Amidst this great variety, I incline to those, that join those words, from the land of Chittim, with the next before them, and understand the passage of all harbor in Tyre, or entrance, into it, denied unto such as had wont to have recourse thither: to which is added, it is revealed to them, to wit, to those that formerly traded with her; the report is come to them, how it fares with her, that she is sacked and spoiled, and there is, therefore, nothing for them to do there: and the whole passage may, as I conceive, be not amiss, thus rendered, taking the initial particle in a double notion: as Jer. 4.30. & 12.5. (of which, see on Chapter 18.3.) for that she (Tyre) is spoiled, so that there is no house, nor coming in for those from Chittim, is made known to them: as chap. 22.14. Dan. 10.1. So the words run smoothly without rub; and many needless difficulties are taken off, wherein most of the other readings received, do necessarily entangle us. I shall add only, what one of the Jewish commenters has on this place; because I find it seconded by a man of great note; to wit, that by the Chittim, or Chittijim, as they are termed, vers. 12. are meant the Chuthei, a people inhabiting some part of Susiana, to the East of Babylon, called also by the Greeks, Cissia. So the meaning should be, from Chaldea, and the parts adjacent shall this evil befall them. But this I shall leave to the judgments of others.

V. 2. {Be still, ye inhabitants of the isle} It is somewhat doubtful whom the prophet here either speaks of, or speaks unto. Most interpreters understand by the isle here mentioned, Tyre itself, so called, because it stood within the sea, environed round about with it, Ezek. 27.3,4. & 28.2. until by Alexander it was adjoined to the continent: as Pliny, lib. 5. c. 19. The inhabitants of Tyre, therefore, say some, are here advised to be quiet, and not trouble themselves, about courses to be taken for the defense of their city; since, that all would be to no purpose. See the like, Jer. 8.14. Psal. 4.4. But this seems not to suit well with the main current of the context, running all along in the prophetical strain, in speaking of things to come, as past and done; and of Tyre, as already, either spoiled, or destroyed: and others therefore on better ground, suppose, that the Tyrians are here called upon, (as were her merchants before) to mourn for her, and to be silent; that is, to leave their boasting of the state and wealth of their city, and their rioting and reveling that formerly they had used, ver. 7–9. (see the like, chap. 22.2,13.) and to sit down in silence after the manner of mourners, Job 2.8,13. chap. 47.5. Jer. 8.14. Lam. 3.28. and this I suppose to be the genuine meaning of the words. Yet some other, among whom one of the Jewish commenters, on the place, suppose the word, isle, to be taken here collectively; isle, for islands: as ox, and horse, and ass; for oxen, and horses, and asses, Gen. 32.5. 2 King. 1.10. chap. 1.3. and the place to be understood of those, who dwelling in sea-towns, or islands, had trading with Tyre; either said here, to sit down, and give over their trade; the city, with which their chief traffic was, being destroyed. For they read the words, not imperatively; but enunciatively; not as advising them what they should do: but as relating what they do; they are still: or, as others, called upon, and advised to forbear going to Tyre, or looking any more after her, as the word is used, Ezek. 24.17. or, willed to sit down, and mourn with her, and for her, as those, ver. 1.

{thou whom the merchants of Zidon, that pass over the sea, have replenished} Heb. merchant that passeth: as Gen. 23.16. Prov. 31.14. The Sidoneans being merchants, and trading also by sea, helped to fill the mart at Tyre with their wares, being not far from her; and finding a good market for themselves with her; though in Ezekiel, they are mentioned rather as her mariners, than as her merchants, Ezek. 26.8. but they might well be both. Some read the words, the merchants of Zidon, that pass the sea, and fill thee, O Tyre, are still, also, or silent: supplying the verb from the former branch. For Tyre falling, Zidon being so near it, and in some sort, a joint state with it, could not but fall with it. See on ver. 4. but this syntax seems over-forced.

{that pass over the sea} Or, as we use to speak, that cross the sea.

{replenished} Have haunted, and enriched; so Tyre speaks in her pride, upon the fall of Jerusalem, I shall be replenished, Ezek. 26.2. I shall grow great, and rich.

V. 3. {And by great waters, the seed of Sihor, the harvest of the river is her revenue} Tyre further described, as before by her trade with Zidon, ver. 2. so here, by her traffic with Egypt. See Ezek. 27.7.

{by great waters} By the midland sea; by which the wares of Egypt were conveyed unto Tyre, Psal. 104.25. & 107.23. See chap. 18.1. and some therefore supply here, the word, came, or was brought, thus reading the text, by great waters, came the seed of Shihor, it was brought unto her: and the reading seems not amiss. See the like defects, Jer. 51.25. Behold, I come against thee, Psal. 120.7. I am, or, stand, or, plead, for peace. See ver. 5. Howbeit, the Jewish writers suppose here a trajection in the text; and by great waters, understand the waters of Nilus, reading the words, the seed of Nilus beside those great waters: as chap. 32.20. but the plainer reading seems the better.

{the seed of Sihor} The grain of Egypt; and whatsoever else the land of Egypt, being watered by the river Nilus, did afford, as fine flax, paper, and the like. Of which, see on ch. 19.7,9.

{Shihor} Or, Shichor: as Achaz, and Achab. See on chap. 1.1. This Sihor, some great ones would have to be, not Nilus; but a petty river, or brook, that ran between Palestine and Egypt, termed sometimes the brook, or, the river of the wilderness, or plain, Amos 6.14. the same they suppose, that by foreign writers is called Rhinocolura; and the Greek sometime so renders it; though that in those writers is the name not of a river, but of a town, situate indeed in the confines of Egypt and Syria, in a waste place, not far from the sea, so called, from the condition of those that were first placed in it. For an Ethiopian king having, as they report, sometime subdued Egypt, and finding the kingdom much pestered with thieves and robbers, to rid the land of them, being loath yet to kill them, especially, being so many, only cut off their noses, and placed them in that town, which there of purpose he built for them. So Strabo, lib. 16. Diodor. l. 1. c. 60. and Steven the Byzantine; Pliny also mentions it, l. 5. c. 13. and Ptolomy, l. 4. nor appears it, that this town stood upon any river of note. For Diodore writes of it, that it had no good water near it; nor was that very good, that they had from wells sunk within the city. Sihor therefore, (as this very place alone might suffice, were there no other argument to prove it) is no other than Nilus, as the old Latin also here renders it. For how absurd a thing were it to imagine, that either some sorry rivulet, of which scarce any record, because it lay on the skirts of the country, should give the name to the whole kingdom; as Twede to England: or, that the grain of Egypt should be termed the seed of some such petty brook, running along through waste places, where scarce any tillage at all could be had? Beside, that the ancient name, that the river Nilus was known by, intimates as much. For Dionyse the geographer testifies, as also Pliny, l. 9. c. 5. that by the Ethiopians it was anciently called Siris, that is, as those inform us, who are skilled in that language, according to their manner of forming words, Shihri, or Shichri; which comes very near to the Hebrew Shihor, or Shichor. Whence also so many names in the Egyptian tongue, of Osiris, Busiris, Petosiris, and the like: for an absurd thing it is, as Eustachius, on the geographer, observes, to give Greek notations of Ethiopian, or Egyptian appellations. The Hebrew name Shichor, has a notion of blackness in it, as appears by the common use of the fountain, whence it springs, and other the issues of it, Job 30.30. Levit. 13.31,37. Can. 1.5. & 5.11. Lam. 4.8. Zach. 6.2,6. and the color of its water seems to have given the river that name. Whence also, the Greeks are deemed anciently to have given it the name of Egypt, (as Eustathius observes that Homer does in his Odysseys, l. 14.) and to the land from it, (which the ancient writers called the gift of Nilus, as produced, all the lower part of it, by the inundation of the river, and the slime it brought down with it, and left there behind it, Herodot. l. 2.) and Strabo, l. 1.) not from Egyptus, a mere figment of a man, such another as Nileus; that should give Nilus his name, Diodore, lib. 1. c. 63: but from the color of the water, resembling, not so much the Eagle, thence so called by the Latins, as the Vulture, termed Egypius in Greek. To which purpose, also, Eustachius further informs us, that it was likewise upon the same ground, anciently by the Greeks, called Melas, which signifies black; and thence, by the Latins, in old time, Melo; as Festus, and Servius, on Virgil observe: so that both the present text, terming the Egyptian wares, either growing upon the banks of Nilus, or procured, and [produced], by the water thereof, bateling the Egyptian soil, the seed, and harvest of Sihor; as also the name, by the Ethiopians, given to the river; the very same, in a manner, with it; and the notation of the name concurring with those, whereby the Greeks anciently styled it: do all joined together, strongly evince Sihor to be no other than Nilus. All that can be objected against it, is this, that the Egyptian Shihor, or the river of Egypt, is mentioned, as one of the limits of the land of promise, Num. 34.5. Josh. 13.3. & 15.4,47. 1 Chro. 13.5. within compass whereof the land of Egypt came not, nor did the Israelites ever possess so far, as Nilus: To which may well be answered, first, that in like manner, is the river Euphrates recorded, as a limit of the same land, Gen. 15.18. Deut. 1.7. & 11.24. Josh. 1.4. and yet read we not, that God's people ever possessed, or inhabited, at least so far. Though of Solomon it is said, that he reigned over all the kings, from the river, (to wit, Euphrates: as Ps. 72.8.) even unto the land of the Philistines, and to the border of Egypt, 2 Ch. 9.26. they attained not to the full extent of the boundaries by God assigned them: partly, through their own negligence and cowardice, Judg. 1.21,27–33. Psal. 106.34,35. and partly, through the just judgment of God, who for their transgressions and apostasies, after much of it surprised, refused to put them, into further possession of it, Judg. 2.20–23. Hereunto may be added, that when Nilus is mentioned, as a boundary of the promised land, it is not so to be understood, as if the limits thereof reached as far as the main body of that river, or any branch of it, ran: (for then it should take in the whole lower region of Egypt: which the river Nilus, as Pliny relates, l. 5. c. 9. branching itself into several channels, does on either side, by her embraces determine) but any such branch of that river, or stream, thence derived, as lay nearest unto the land of Canaan, and bounded Egypt on that side. Now the nearest main channel is that of Pelusium, as that of Canopus, the furthest; out of which a lesser stream issuing, makes the sea, or lake of Sirbonis, of a great length, and vast depth, dividing Egypt from the Edomites, that lay on the upper part of it, and the Philistines, that confined upon the lower: as Herodote, l. 3. Strabo, l. 14. Diodore, l. 1. c. 30. Pliny, l. 5. c. 13. from whence, as Leo the African, l. 8. c. 1. testifies, by a narrow passage, the water thereof through waste places, finds out a way to the sea: that which Brocard also c. 6. attests, having been an eyewitness of it: save that following the common error, he would have this little gut, or gutter, to be that, which is in Scripture termed Sior, and the river of Egypt. So in Scripture, Nilus should never be named; and obscure rill, or distill of water, derived from it, instead of it, should; which whether it be probable, let other deem. For howsoever the river without further addition, be in way of eminency, used sometime of Euphrates, ch. 7.20. Jer. 2.19. as it is also of Nilus, ch. 19.5. and in this verse; yet the name of Euphrates, is withal, frequently mentioned, Gen. 2.14. 2 King. 23.29. & 24.7. Jer. 13.4. & 46.2. & 51.63. nor does it seem to stand with reason to imagine, that Nilus, so famous, and so oft spoken of in Scripture; yet should not, so much as once, be therein named.

{the harvest} The word harvest, is here taken in a large sense; for whatsoever, either springing out of the ground, or from such plants as grow on it, is for man's use wont to be taken, at certain times, from either. See on Chap. 17.11. for they seem to cut out the text over-curiously, and needlessly to restrain the terms of it, who by seed, would have understood the flax alone; and by harvest, the grain.

{of the river} To wit, Shihor, or Nilus, before-mentioned. For the one branch speaks the same, in effect, with the former: save that the one has a glance, at the seed-time, and the other, at the harvest: the river, for Nilus: as Ezek. 29.3,9. called more fully, the river of Egypt, Amos 8.8. & 9.5.

{is her revenue} Or, was her revenue: Whatsoever Egypt, by help of her river could afford, it was brought, as commonly, and as plentifully, to her, as if it had been, both sown, or planted, and reaped, or plucked on purpose for her use. The word is general, for all kind of increase, of grain, fruits, or the like, Levit. 23.39. and 25.22. Num. 18.30. Deut. 14.22. and 22.9.

{and she is a mart of Nations} Or, she was a trader with Nations. The word translated mart, signifies properly, not a mart, or market; that is, a place of trade; but trade, or traffic, or merchandise itself, ver. 18. Prov. 3.14. & 31.18. chap. 45.14. and some of the Hebrew commenters, therefore, suppose a defect of a word to be supplied, a mistress, or owner, of trade: as, defect cannot be numbered, defect, for things of defect; or defective, Eccl. 1.15. and spoil, for, men or masters of spoil, spoilers, Judg. 5.30. and fraud, for men, or masters, of fraud, fraudulent persons, Ps. 109.2. and, prey, for, men or masters, of prey: such as use to prey upon others, Prov. 23.28. so trade, for a mistress, or owner of trade: and mistress, or, owner of trade, for, a trader: as, a mistress, or, owner, of a familiar spirit, for a witch, or, great witch, Nah. 3.4. And thus is Tyre termed; a trader of, or, for, or, to, or with, nations: (for it may be any of these ways rendered) because she had trading not with one or two, but abundance of several nations, far and near, being, in regard of her situation, a most convenient place for them; and was therefore the greatest mart of the known world, in those ages, for all manner of merchandise. Whereof, see at large Ezek. 25.

V. 4. {Be thou ashamed, O Zidon} The denunciations in this prophecy, are directed, and darted, as well at, and against Zidon, as Tyre: as the like is done also, Jer. 47.4. because it was a near neighbor to Tyre, and though it were not under the same government with it; (for it appears, that they had several kings, Jer. 27.2.) yet were they so linked together in commerce and confederacy, that they seemed as one state; in regard whereof, we find them so often joined in Scripture, Josh. 19.28,29. 2 Sam. 24.6,7. 1 Chron. 22.4. Ezra 3.7. Jer. 25.22. Joel 3.4. Zach. 6.1. Mat. 11.11. & 15.23. Mar. 3.8. & 7.24,31. Luk. 6.17. & 10.13. Act. 12.20. and the fall of the one, therefore, the more principal especially, must needs prove the overthrow of the other. Howbeit, Ezekiel has a sermon specially directed apart unto, and against Zidon, ch. 28.20–24. severed from those several ones, denounced against Tyre, Chap. 26. & 27. & 28.1–10. and vers. 10–19.

{Be ashamed} Or, confounded. As Ps. 25.2,3. & 119.6.

{O Zidon} Heb. Tsidon. for which the Greeks and Latins have Sidon; as for Tsion, Sion, Rom. 9.33. & 11.26. Mat. 11.21. This city for antiquity, was in likelihood ancienter than Tyre; for we find records of it, far ancienter than any of Tyre, Gen. 10.19. & 49.13. And it is observed by Strabo, lib. 16. that Homer makes mention of Sidon, but not of Tyre: which being at first but a small rocky island, was not much regarded, until sea-trade was grown rife; and it was then observed to be a place fit to settle a mart in, for the midland sea: and as some foreign histories report, until the Sidonians, being driven out of their country by the king of Ascalon, by shipping, betook themselves unto that island, as a place of defense, and thereon built, and peopled it, that lay formerly waste: Justine, lib. 18. And in Joshua's time, though Tyre had the name of the strong city, Josh. 19.29. yet had Zidon the name of the great city, Josh. 11.8. & 19.28. As, though far inferior to it for strength, yet for amplitude, far exceeding Tyre; in regard whereof Strabo tells us, that it was questioned in his time, whether of the two should be reckoned the chief city of Phenicia; mean while they are wide, that from that epithet given to Sidon, would produce us two Sidons, a greater, and a less; as there were two Tyres, the old and the new: and no less wide are they, who suppose that the city Sidon was so called from the store of fish that it abounded with, through the neighborhood of the sea: affirming withal, that Sidon in the Phenician tongue, signifies a fish; Justine, lib. 18. But neither does Sidon in that language, being of near affinity with the Hebrew, and derived from it, signify any such thing: nor had the city thence its name, but from Sidon, one of Canaans sons, Gen. 10.15. 1 Chron. 1.13. who either himself, or his issue settled in those parts, founded that city, and called it after his name.

{for the sea hath spoken, even, the strength of the sea, saying} Sidon is brought to shame and confusion, because Tyre, of whom she before so much boasted, and upon whose trading she much depended, ver. 2. is utterly wasted and ruined, ver. 1.

{the sea} The sea-coast say some, thereabout in general: or, those that trade by sea, As ch. 60.5. But the most, both Jewish, and ours, suppose Tyre to be here so termed, because she was situate, as an island within the sea, or, in the heart of the sea, as it is, Ezek. 37.4. & 28.2. Or, the sea, at least bordering on it, as lamenting the devastation of Tyre, her chief port, Ezek. 26.4,5,12.

{the strength of the sea} Or, sea-fort, as ch. 25.4. & 30.3. So is Tyre termed, in regard of her situation, being both founded upon a rock, Mat. 7.25. and environed with the sea, See on ver. 1. And it was famous therefore for strength; as well as Sidon for greatness, Josh. 19.28,29. and did rule therefore, and command the sea in those parts. But of the strength of Tyre, see Curtius, l. 4. c. 1.

{I travail not, nor bring forth children; neither do I nourish up young men, nor bring up virgins} Thus is the midland sea, as some, or that part of it near about Tyre, as other some, or, Tyre itself rather, as the most and the best, brought in, speaking by a rhetorical frame, and fineness of speech; as in the person of a woman bemoaning herself, and bewailing her present condition; that has had many children, but now either is wholly bereft of them, nor is like ever to breed any more: or, has as little comfort of them, and help from them, as if she never had borne any. Some read the words of the text in the present tense, as our version has them, implying, that howsoever she was plentiful in people, whom she bred up in so great abundance, that with her colonies she peopled many other places: (of which see Strabo, l. 16. Mela, l. 3. c. 6. Pliny l. 5. c. 19.) yet now she was so wasted and worn out, that she was not able to bear, or bring up, or send forth any more; like Naomi, Ruth 1.11,12. And this seems the plainest; and most natural sense of the place. Howbeit, others read them in the time past; and some, as spoken by way of interrogation, Have I not travailed, and brought forth children, and brought up young men, and reared up virgins? As complaining, that albeit she had so done, yet that none of them now had come in to her succor; like that of Jerusalem, of all the sons that she had brought forth, and brought up, there is never a one to take her by the hand, ch. 51.18. And this, say they, is that, which Sidon is willed to be ashamed of; that she had not offered herself, to the relief of her mother city: but Tyre was indeed rather a daughter of Sidon, than Sidon daughter to Tyre. Others conceive the words spoken, in an optative form and sense: as wishing, that she had rather been always barren, and had never bred or brought forth any: than to breed and bring up children: either for herself, to see the destruction of them, or for them to see her dreadful and shameful ruin. See Hos. 9.11,14. where Tyre and Ephraim are compared together: but this sense, how the letter will well bear, I see not: And others lastly, (to omit all others,) as lamenting her calamitous condition; being as one that had never borne, or brought up any children, her people and inhabitants being slain and destroyed, either in the siege, or in the surprisal of the city: of whom what havoc was by Alexander made in his rage, after he had taken the city; partly, for the long stay they had put him to in the siege; and partly, for their barbarous breach, of the law of nations, in murdering his ambassadors, and throwing their bodies in contempt into the sea: (the violation whereof, so much incensed David against the Ammonites, 2 Sam. 10.4. & 12.31.) See Curtius, l. 4. c. 4. See also concerning Nebuchadnezzors dealing with Tyre, (who might likewise be the more enraged against it, because he had spent thirteen years in the siege of it, as Joseph the Jew, out of the Phenician records against Appion, l. 1.) Ezek. 26.6,8,11,15. & 27.34. and see of Babylon, ch. 47.7,8.

{I travail not, nor bring forth children} Cities are in Scripture resembled to teeming women, ch. 47.8,9. & 49.19,21. & 51.18. & 54.1,3. & 66.4,5. & 66.7,8.

{neither do I nourish up young men} Heb. greaten: that is, bring up, till they are grown great (as ch. 1.2. & 49.21. & 51.18.) choice young men. See ch. 9.17. & 40.30.

{nor brought up virgins} Either reared them up to woman's state, till grown up to a height, and made fit for marriage, as of young men the like, in another word before, having in it, a notion of greatness, Psal. 144.12. as this of height, Ezek. 31.5. and so the same thing though in divers notions should be said of either: or, advanced them, as the word is most commonly used, 1 Sam. 2.7. Job 41.14. Psal. 37.34. Prov. 4.8. To wit, by giving or placing them out in marriage; that which with our English phrase well accords. Both the words, this and the former, are together found, Ezek. 31.4. and before here, chap. 1.2. See there. A large issue cannot be achieved, unless children be as well brought up, to maturity, and ripeness of growth, as before that, bred and born; nor, those of the female sex especially, in an honest and desirable way, but by advancement of them in marriage: that which it may be is alluded unto, the rather, by the prophet in these words, because, persons broken in their estates, have not now, those means and abilities to prefer their daughters, that formerly they might have had: So it is, as if Tyre had said, I am not able now to breed children, to bring up sons, or to prefer daughters, as I had formerly wont to do. The particle, as well negative as copulative, is in this branch wanting, to be supplied from the former, as Ps. 9.18. ch. 5.28.

V. 5. {As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre} A second effect of the overthrow of Tyre, in regard of others, neighboring persons and people: to wit, that as her allies and associates were before smitten with extreme sorrow and shame, in regard of the loss and damage they sustained in their wealth and state, by her fall, Ezek. 27.34. ver. 1,4. So both they also, and others beside them, should be surprised with sore fear and pain, as not without cause, misdoubting that their turn might be next, at least, they could not sit sure, or be safe, when a place deemed so impregnable, as that, was pulled down. See Ch. 19.7. Some restrain this effect of Tyres fall, to Egypt only: thus reading the text, when the report (to wit, of the fall of Tyre) came to Egypt, they, that is the Egyptians, were sorely pained, or, much affrighted at the report of Tyre (at the hearing of her downfall:) or according to the report of Tyre, that is, according to the fear and amazement that the Tyrians were surprised with, when they heard of Nebuchadnezzars coming against them. The Egyptians, say they, were much amazed and troubled upon the tidings brought them, how it had fared with Tyre; partly, in regard they had much merchandise there; which must of necessity miscarry; and partly, because that block being removed, that lay in the Assyrian, or Chaldean king's way, he should now have freer passage, and readier access unto Egypt: and the particle translated, as, does sometime also signify when, or, as soon as, as it is rendered, Josh. 2.7. and for the defect of the verb, see on ver. 3. And this reading, besides some of the Jewish commenters, the ancient Greek, and old Latin have, whom many of ours also follow: But the effect here mentioned, seems to be, more general, as it is also by Ezekiel at large related, Ezek. 26.15,18. & 27.35. To wit, that as the fall of Egypt, or, the overthrow given the Egyptians, did terrify and affright many neighbor nations; yea, so many as came to the hearing of it; so should the fall of Tyre affright and astonish those, unto whom the report of it should come. Now against this version and exposition, the only objection is, that by Nebuchadnezzar Tyre was destroyed, before Egypt: as appears, Ezek. 29.18–20. To which (besides what might be returned, that it is not so clear, at what time, or by whom, the judgment here denounced, was upon Tyre inflicted;) answer is two ways returned; First, by some granting it to be spoken of the destruction of Egypt, by Nebuchadnezzar; that as other people should be affrighted at the fall of Egypt, when it should come: so should others also be, at the fall of this strong city. Secondly, by others it is answered, that what is spoken here concerning Egypt, has reference, not to that conquest of Egypt by the Chaldeans, but to an overrunning of it; say some, about Esays time, by the Assyrians, of which see on ver. 1. Or, as others, raising far higher, to the fearful judgments inflicted from God, on Egypt by the ministry of Moses, that ended in the destruction of Pharao, and all his forces, in the red sea; the report whereof is said to have struck fear, and dread, pain, trembling, and amazement, in the Edomites, Moabites, Philistines, Canaanites, and other people round about, Exod. 15.14–16. Josh. 2.9,11. And this latter way, go the greater part of the Jewish commenters, who yet some of them, fondly and needlessly busy their brains, in paralleling the ten plagues of Egypt, with those things that befell Tyre, See ver. 11.

{As at the report concerning Egypt} The particle at, is wanting, to be supplied, as Ps. 18.44. the report. Heb. hearing, as ch. 53.11. concerning Egypt; as the particle is used, chap. 8.12. There was much affrightment; or, men were much affrighted, is to be supplied in this branch, from the next: as in the like speech, the one branch is oft made up by the other. See Job 24.19. Prov. 9.7. & 13.1,2,11. Chap. 13.13. & 18.7.

{so shall they be sorely pained} The note of similitude is wanting, as oft, in the latter part of similitudes. See Prov. 25.22. & 26.11.

{sorely pained} The word properly signifies women's travail, wherein trembling and pain concur, Ps. 48.6. chap. 13.8. The verb is indefinitely here used; they shall be in pain, that is, there shall be much pain; or, men shall be much pained. See on Chapter 2.19.

{at the report of Tyre} Or, according to; as the particle ordinarily signifies, Ch. 1.7. & 8.20. & 10.26. but here rather, as our English renders it.

V. 6. {Pass ye over to Tarshish, howl, ye inhabitants of the isle} Whom these words are spoken to, interpreters are not agreed on. Some conceive them spoken all to those, that had trade and traffic with Tyre; expounding them, you that carry the tidings of Tyres fall, get you over beyond the sea; and you in the islands, and elsewhere, that had dealings with her, lament for her, upon the hearing of it. Or, you Egyptians, and others, that had wont to haunt Tyre, turn now over to Tartessus, or Tarsus, and mourn for your losses sustained at Tyre, by your wares there surprised, and your trade there at an end, Ezek. 27.27. Other suppose them to be spoken to the Tyrians themselves; either in whole, or in part, by this kind of speech insinuating what should befall them; as before the like, ver. 1,2. To wit, either that they should betake themselves to the sea, and by help of their shipping seek places of harbor, and shelter, elsewhere abroad; to which purpose some relate, that in the time of their siege (but by whom say not) they sent away many of their people to Carthage: or, as others, and so the Chaldee paraphrast, that they should be carried away captive by the enemy into transmarine parts, which sorts well with what follows after, ver. 7. nor need we divert, from them, to any other, the latter branch of the verse; as if the inhabitants of some other islands, which they either passed to, or passed by, in that manner, should howl for them, as the ships of Tarshish are said to do, ver. 1. when as this their transmigration, would undoubtedly minister matter enough, of howling and lamenting as well, if not much more, unto themselves, as unto others: and that they were before here called, the inhabitants of the isle: to wit, on which Tyre stood; whereof, and why it was so called, See on ver. 2,10.

V. 7. {Is this your joyous city? whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn} The prophet's words insulting over Tyre, and in bitter manner upbraiding the Tyrians, for their vain conceit, and presumptuous vaunting of, and confidence in their city, as well the pomp and pleasure, as the antiquities of it; as if having continued so long, in so prosperous and flourishing a condition, she were now past all hazard, or fear of any change; whereas now they might see her, in a very mean and sorry condition, compelled to travel on foot, far, at the pleasure of those, in whose hands she was fallen.

{your joyous city} Heb. a joyous, or reveling one, unto you, or with you; for city is not in the text, no more than in the next verse, nor ver. 11. yet may well be supplied, for so is Jerusalem styled a joyous city, Ch. 22.2. which one of the Jewish commenters parallels here with that, Psal. 48.2. the joy of the whole earth; as if the meaning were; the city, that you may all the country over glory of, and rejoice in. But I suppose, well weighing the prophet's words, and his wonted manner of speech, it will appear, that he speaks rather of the city, as of a stately and lascivious lady, that lives in all manner of bravery and jollity; Is this your jolly, or reveling Lady, as you accounted her, that lived in so great plenty and excess? See of Babel, ch. 47.1,5,8. and of Tyre, and her jollity, Ezek. 26.13. as also of Sidon, ver. 12.

{whose antiquity is of ancient days} Heb. from days before, or days of antiquity, as ch. 3.26. For the antiquity of Tyre, Joseph the Jew tells us in his antiquities, l. 8. c. 3. that it was built two hundred and forty years before Solomons Temple, that should be about Gideons time. Justine goes higher, lib. 18. and says, it was built by Agenor, the Phenician Cadmus his father; and that should be about Joshua's time; and so far, we are sure of its antiquity: for we find it standing, a strong city in his days, Josh. 19.29. and how long before it had stood, we know not. For, as for the fables of Annius, his counterfeit Berosus, who l. 5. tells us, that Tyras (the son of Japhet, Gen. 10.2.) built Tyre, and so brings the founding of it very near up to the Flood: We give as much credit to them, as to the tale, that the Tyrian priests told Herodote, as himself reports, lib. 2. that their town had then stood no less than two thousand and three hundred years, and so carry it up above the Flood. But of great antiquity it was, doubtless; for we have infallible record of about seven hundred and forty years past, when it was found built, and a place of special note, before the time of this prophecy: but a fond thing it was therefore, thence to conceive, that it must needs stand, and continue in that flaunting and flourishing condition, that she had formerly enjoyed. See ver. 13. So Babel, I shall sit as a Lady for ever, Chapter 47.7,8.

{Her own feet shall carry her afar off to sojourn} An elegant description of one of the weaker sex, having lived plentifully, daintily and deliciously: but now led captive into a far country, to live there in a sorry and servile condition. She shall not now, as heretofore (like some gallant nice lady, that out of state and delicacy either scorns, or will not adventure to set the sole of her foot once to the ground, Deut. 28.56.) be carried in her coach, or litter: or, in state, and pomp, ride out as a princess: but she shall be compelled to travel on foot, as a lackey, or some other obscure and mean person, Eccl. 10.7. and that not some short journey, but into some remote country, far distant from the place of her former abode; into Assyria or Chaldea, or some of their provinces: not there to rest, or have any place of settled abode: but to sojourn there as a stranger, in slavery hurried to and fro, at the will and pleasure of those that have power over her. See of Babel, ch. 47.2.

V. 8. {Who hath taken this counsel against Tyre, the crowning city?} This demand is made in way of admiration, as by some wondering, who either could endure to plot, or put in execution, such a design, against so noble and gallant a city as Tyre was; or was able to effect it, against a place of that impregnable strength, in which she had so long continued, ver. 7.

{taken this counsel} Heb. consulted this, that is, contrived it, as ch. 7.5. or, devised it, ch. 32.7. or, purposed it, as ch. 19.12. or, resolved it, as 2 Chron. 25.16. chap. 14.27. or, (which I conceive to be fittest here) taken this course, as Hab. 2.10. thou hast taken a course to bring shame to thine house; for all these being the wonted effects, and consequents of counsel, are oft contained respectively under that term; or, are taken in, together with it, so the word, to consult, is frequently used, for, by, or upon consultation, that is, counsel given, and taken, to contrive, devise, purpose, resolve, take a course. (Of which manner of speech see on chap. 14.12. and 22.18.) nor is the term of consulting in this notion unusual, as well in other learned languages, as in the Hebrew; for so both in Greek and Latin one is said to have consulted well or ill for himself, when the meaning is, that he has taken some course, either behooveful, or prejudicial to himself: which being not observed, has caused a misunderstanding of a proverbial verse, used both in Greek and Latin, whereby, as it is commonly taken, should be said, that evil counsel is worst to the counselor, or him that gives it; whereas the right meaning of it is, that evil courses, or contrivements, are worst to the contrivers, to him, or those, that contrive them, and take them, as Ps. 5.10. & 7.15,16. & 9.15,16. in the first of which places, the word counsel is also found thus used.

{The crowning city} Heb. the crowning, or crowned one: for the word city, as before, ver. 7. is not in the text: But so is Tyre termed, either as a stately princess (being a royal city, Jer. 25.22. & 27.3.) wearing a goodly rich crown, Ezek. 27.3. & 28.12–14. or, as one that crowns her followers, and favorites, her merchants, and inhabitants, with wealth and state, Ezek. 27.33.

{Whose merchants are princes, whose traffickers are the honourable of the earth} With whom kings, princes, and great potentates trade; or, that makes those that trade under her, and with her, as rich, and as great as princes, Ezek. 37.21,33. See the Assyrian vaunts, ch. 10.8. and of Babylon, Rev. 17.2. & 18.3. Cineas one of King Pyrrhus his counsel, said of the Roman senate, it was a council of kings. Plutarch in the life of Pyrrhus, and Pyrrhus himself of Rome, that it was a city of kings: Jerome on this place.

V. 9. {The Lord of hosts hath purposed it} An answer to the former demand, ver. 8. declaring not only who it is that has contrived, resolved upon, and put in execution this design; (for the prophet speaks constantly of the overthrow of Tyre, as of a thing already done) but the end, and aim also that he had in so doing; to pull down the pride and insolency both of Tyre, and of those great states and persons, that were grown to a great height of haughtiness, the sin, that God most abhors, and can worst brook, Ps. 138.6. Prov. 3.34. & 6.16,17. ch. 2.12–17. Jam. 4.6. 1 Pet. 5.5.

{Lord of hosts} See ch. 1.9.

{hath purposed it} Heb. consulted it. See ver. 8. and his counsel shall stand, Ps. 33.11. ch. 14.24,26,27.

{to stain the pride of all glory} to stain, or pollute, by pulling down, or throwing down, as some polluted and filthy thing; to throw it down, as such, or by throwing down, to make it such, when it shall come to be trodden upon, and trampled under foot: so Psal. 89.30,44. chap. 14.12,19. and of Tyre, Ezek. 27.16,17. and 28.7. in both which places, the same word is used.

{the pride of all glory} The word translated pride, signifies first excellency, chap. 4.2. then pride, or insolency, ch. 13.11. because the one rises usually from the other: the latter, beauty, loveliness, such as pleases the eye, or the eye is wont to be taken with, as Gen. 3.6. Ezek. 24.16,21. 1 Joh. 2.16. of the word, see on ch. 4.2. All such goodly state, as people are wont to pride themselves in: And Tyre is principally taxed for her pride, Ezek. 27.3. & 28.2,5,12,13.

{and to bring into contempt all the honourable of the earth} Heb. to make light, properly, 1 King. 12.4. Jon. 1.5. then to set light by, to contemn, Ezek. 22.7. or, to cause to be set light by; to make contemptible, to bring into contempt, 1 Sam. 2.30. See Job 12.21. Ps. 107.40. Mal. 2.9.

{all the honourable of the earth} Or, of the land, as ver. 10. and chap. 5.8. and 9.19. either those of Tyre, and within her territory, as some; or more largely, and generally, of a great part of the known world; as others; which the subject matter of the next chapter seems to confirm: And indeed by the Assyrian was much done to that purpose, much about this time, chap. 10.9,10,14. & 36.18–20. as after, the like by the Chaldeans, Jer. 27.3,8. there is in the Hebrew an elegant antithesis, between light, and weighty; as if he had said, God is resolved to make light, or to bring into light account, all that bear weight in the world: for that the word properly imports. See ch. 3.5.

V. 10. {Pass through thy land, as a river, O daughter of Tharshish} These words some take, as spoken to the Tyrians, or inhabitants of Tyre advising them with all possible speed, to quit their country, and to betake themselves to some other place for safety, or implying, as some would have it, that they should pass away before the enemy into captivity. Others rather conceive them, to be spoken to the multitude of merchants, or traders by sea, whether of Tarsus, Tartessus, or other places, that had dealings at Tyre, to withdraw themselves from thence, and betake themselves to their own homes. See before on ver. 6.

{Pass through thy land} Or, from thy land. So those that understand it of the Tyrians, either fugitives, or captives: against which is objected, that the particle from, which is not here in the text, is never omitted, where mention is of motion, from place to place; to which may be returned; First, that in somewhat the like passages, as this, it is sometime suppressed, as chap. 18.7. and 52.2. And again, that the particle from is not of necessity here; through, which our English version has, will suffice, and is sometime omitted, as Chap. 47.2. Jer. 2.10. and lastly, that it may be simply rendered without either, Pass, or Pass over thy land, like a river. Make no stay in it: for the word of Pass, in this notion, of a motion from place to place, does frequently admit an accusative case attending it, Gen. 32.31. Num. 35.10. Deut. 2.4. the note whereof, is very commonly omitted. But others supposing the text not to speak of the Tyrians at all, but of those that traded with them, render it, Pass away, or depart, or return to your own land, go back to your own country, as Num. 22.26. Josh. 6.7. 1 Sam. 27.2. 2 Sam. 16.9. the particle to, or unto being oft-times concealed as Exod. 4.19. and 10.29. 1 Sam. 20.6. Jer. 20.6. See ver. 3.

{as a river} By this some understand, a swift, hasty, and speedy flight, alluding to the current of rivers, or land-floods, that falling by steep passages from higher grounds, run with a swift and strong stream, chap. 59.19. Amos 5.24. or, as a river that does not stop, or stay, but runs on without intermission until it arrive at the sea, Eccl. 1.7. Others conceive it, to intimate the flight of multitudes (understanding it of those that traded at Tyre) as in flocks, or shoals, in their passage overspreading the seas; because the term of a river, is used in Scripture; as also in other authors, to note abundance, and plenty, chap. 8.7. and 48.18. and the word here used, is not a word that is general, common to all rivers; but peculiar to Nilus, the river of Egypt, (which one of the Jewish doctors supposes to be here intended) used of the main body of it, in the singular form, Gen. 41.1,2, etc. Exod. 1.22. and 2.3. and 4.9. and 7.15, etc. and 8.5,7. and 17.5. chap. 19.7,8. ver. 3. Jer. 46.7,8. Ezek. 29.3,9. Amos 8.8. and 9.5. Zach. 10.11. of the many streams of it, in the plural, Exod. 7.19. and 8.8. Psal. 78.44. Chap. 7.18. and 19.6. Ezek. 29.3, etc. and 30.12. Now Nilus, though it rise high, and with abundance of water overspread the land, Jer. 46.8. Amos 8.8. and 9.5. yet it runs not swiftly, but gently and smoothly, as Pliny, l. 5. c. 8. Howbeit, all this hinders not, but that the phrase here may have a notion of speed, and haste, as well as of shoals and multitudes: Since that it is found used in the one notion, as well as in the other: nor is the word here used so peculiar to Nilus, but that it is used also, of other rivers and streams, as well in the singular form, Dan. 12.5,7. as in the plural, Job 28.10. 2 King. 19.24. chap. 33.21. and 36.25. nor does Nilus wholly run so, either slowly or quietly; but as is generally well known, with much violence, and exceeding swiftness in some places, at its falls especially, as Pliny in the same place relates; who says only, that as it comes down lower, where it finds more freedom, as wearied with its long passage, by so many turnings and windings, at length it runs more calmly, and quietly than before it did. As for those, that render the words, pass through thy country, as men pass over a river; or, as a shallow brook that men pass over on foot: they carry little show of probability with them, and I forbear therefore to insist on them.

{O daughter of Tarshish} By this circumlocution, some understand Tyre, or the inhabitants of it, (for the place is put commonly for those that therein abide. See chap. 1.27.) called the daughter of Tarshish; that is, of the main sea, or the ocean, because situate in the sea, maintained by the sea, and the famousest sea-town, and mart, for sea-traffic, in all those parts. See on ver. 1,2,6,7. Others, Tarsus, or Tartessus (the daughter: whether Tarsus, or Tartessus, or of Tarsus, or Tartessus, for Tarsus, or Tartessus itself, as the like, ver. 12.) as if the Tyrians were advised to flee thither, leaving their own land, the particle to or unto, being, though suppressed, yet to be supplied, as before. But against this, is objected, that where this form or metaphor of daughter is used; there, not so much the place itself, as the people, or persons, there residing or inhabiting is implied; which yet, it may be, need to be no bar to this exposition of the place; since that as well to the people of a place, as to the place itself, men may betake themselves for refuge. But others conceive it to signify the shipping that used to Tyre, the daughter of Tarshish, that is, the ships of Tarshish, as ver. 1. ships in heathen authors also being called virgins, or damsels of the sea; or the merchants that had trading at Tyre, so styled, either as some, from the principal place, that they belonged unto: whether Tarsus, or Tartessus: put here, to comprehend under its name, all places, whence any repaired to Tyre for traffic: or as other some, from the main sea, the midland especially, on which, their places of abode lay, and by which they traded to and fro.

{there is no more strength} The reason, why either the Tyrians should quit their country, or foreign people should leave them; to wit, because there was no place of shelter, or means of protection, and safety there, either for the one, or the other. See Ezek. 26.4. ver. 11,12. and somewhat the like, chap. 47.1.

{strength} Heb. girdle. as Psal. 109.19. where only, and in this place, it is in this form found; and in another, Job 12.21. by it, is understood, either the wall and rampire of Tyre, wherewith the city was begirt, ver. 4. but now gone, ver. 11. or her former might and power, whether by fortifications within her, or the sea about her, or her shipping, or her soldiery, or any other means whatsoever, now utterly impaired, ver. 4. the girdle being a usual emblem of might and strength, Job 38.3. chap. 11.5. and 22.21. in particular, some from the Chaldee paraphrast, would have the girdle here mentioned, to be their soldiery, because the military belt, or girdle, was a badge of that profession, 2 Sam. 20.8. Psal. 45.3. Others, the sea, wherewith it was begirt, until the enemy besieging it, by strange devices, and stupendous works, joined the isle it stood on to the continent, thereby to render it assailable from the shore: whereof see Curtius, l. 4. c. 3,4. and Pliny, l. 5. c. 19. but these two latter, though somewhat far fetched, yet without any such straining of the word, do of themselves, fall within compass of the former; for, as for their interpretation, it seems to me over-poor, and slender, (though some of good note mislike it not) who taking the word girdle, in its native notion, because they find girdles among other petty commodities, that merchants sometime trade in, Prov. 31.24. would have the meaning to be, that Tyre had been so rifled, and her wares so plundered, and swept clean away, that there was not so much as a girdle left in her.

V. 11. {He stretched out his hand over the sea, he shook the kingdoms} Or, He hath stretched out his hand over the sea, and shaken the kingdoms. The prophet returns again, after the former digression, or interjection, conceived as in way of advice, ver. 10. to show who it was, that had both contrived, and brought about that design against Tyre, ver. 8,9. or to fasten the words of this verse to that that went next before, unto the very close of ver. 10. he renders a reason, why Tyre was not able to retain her wonted strength, or to afford shelter, and safeguard any more, either to others, or her own, because the Lord has lifted up his hand against her, and the other states and kingdoms thereabouts; and has set out, and sent against her military forces, to make an end of her.

{He} That is, the Lord, to be supplied from ver. 9. or from the next branch. See the like, Hos. 13.9,10.

{stretched out his hand over the sea} Or against the sea, as Ezek. 16.27. that is, against Tyre, say some, situate within the sea, as ver. 4. or against the islands and provinces bordering upon the sea; to strike at her or them, or both, and to destroy either; as Jer. 15.6. and 51.27. Ezek. 6.14. & 14.9. & 16.27. & 35.7. & 35.3. And who can stay, or turn back his hand? ch. 14.27. Dan. 4.35. Howbeit, there seems to be an allusion to God's hand, that was sometime stretched, or held out over the red sea, when as Pharao, and his forces, were therein drowned and destroyed, Exod. 14.26,27. & 15.6,12. alluded to also, ch. 10.26. & 11.15. though I concur not with those of the Jewish commenters, or others, who suppose that story to be here intended, as produced to show, that God was as well able to destroy Tyre, and her allies, now, as he was to destroy Pharao and other great ones, then. See ver. 13.

{He shook the kingdoms} Or made them quake; as Deut. 28.65. 1 Sam. 14.15. Hab. 3.7,16. or as some render it, he raised up, or moved the kingdoms: as chap. 14.9. which they expound of God's stirring up Nebuchadnezzar, and the kings, or princes, of the provinces under him, to come against Tyre, Ezek. 26.7,12. But the word here used, is nowhere found to signify such a moving, or gathering together, as this exposition implies; but such a shaking, as is joined with trembling, and terror, Deut. 2.25. chap. 32.11. Jer. 33.9. Joel 2.10. Jer. 50.36. or such a moving, as is joined with removing, Job 9.6. 2 Sam. 7.10. 1 Chr. 17.9. not unlike that shaking, spoken of Hag. 2.21,22. Heb. 12.26,27. The kingdoms therefore here spoken of, are either the kingdoms of Tyre and Sidon, and those other on the sea coasts, that God had shaken and shattered, whether by the Assyrian, or the Chaldean, ver. 1,12. for Tyre and Sydon were two kingdoms, Jer. 37.3. beside that they may both seem to have had inferior kingdoms, or provinces, also under them, Jer. 25.22. and the prophet speaks of these things, as past, and done. See on ver. 3,4,5. or they are rather, as some other, those kingdoms and provinces that were made to tremble, and shake, being stricken with fear and terror, at the fall of Tyre. So Ezek. 26.15,18. than which, no other commentary needs on this place. And, howsoever I take it to be no relation, as some would have it, of what God did for his, either in Canaan, Josh. 12.7–24. or in their way to Canaan, after they had passed the red sea, Josh. 12.1–6. in shaking the kingdoms on either side Jordan: yet I suppose there is an allusion unto the stories of those times; and withal, as to the dreadful earthquakes, and shakings of the mountains, that seem to have accompanied some of those things then done; (See Psal. 77.16–18. & 114.4. Hab. 3.6,10.) so to the fear and terror, that upon the same, surprised the kingdoms and countries about them, Exod. 15.14,16. Josh. 2.9,11. See v. 5.

{the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof} Or, the Lord gave: because the charge, in course of carriage, precedes the execution of the thing given in charge; it is the Lord of hosts, ver. 9. that set his soldiery, whether Assyrians, or Chaldeans, on work to do it; and therefore it could not but be done, ch. 14.27. and 55.11.

{given a commandment} Heb. commanded, or charged: a military term, as we also use it; whence the term of a commander; and it imports, by a kind of zeugmatical form, a sending of forces with a charge. So Amos 6.11. & 9.3,4,9. Some of which places are not so clearly rendered through want of this observation. The consultation, as at a council of war, and resolution upon it, was before, ver. 9. now there is a commission given out, for the putting of it in execution, and a mission of forces, with a strict charge to effect it: so ch. 10.6. & 13.3.

{against} Heb. unto: as Jer. 51.3. or concerning; as Jer. 22.11. but used also for against: as Est. 7.7.

{the merchant city} The word city, is not in the text, ver. 7,8. The term used here, rendered merchant, is Canaan, (whereof see chap. 19.18.) which some therefore retain, rendering the words, against Canaan; yet by Canaan, understanding Tyre, as so termed, because it stood within the compass of the country that was commonly called, and known by that name, Psal. 150.11. & 135.11. and fell by lot to the tribe of Judah, Josh. 19.29. see Mat. 15.21,22. or more generally, the relics of the Canaanites, abiding in Tyre, and Sidon, and the coasts thereabout. But it is by others rather deemed here to signify, as we render it, a merchant; for because the Phenicians, or Canaanites (compare Mat. 15.22. with Mar. 7.26.) were their land lying fit for navigation, much addicted to merchandise: hence it came to pass, that the word Canaan was used for a merchant; so it is taken, Hos. 12.7. Job 41.6. v. 8. and Tyre is so termed here, because a principal place for mart, and market for merchandise and merchants: see on ver. 2,3,8.

{the strong holds thereof} The strength of this place, how great and extraordinary it was, may appear by the long and sore pains, that it put Alexander and his whole army to, ere he could be master of it: whereof see Curtius, l. 4. c. 2,3,24. And this the prophet to express, seems to have coined a new word, nowhere else found, but here; and drawn it out in length longer than any, from the same root; as if one should say, with us, her strengthednesses, or her fortificationnesses.

V. 12. {And he hath said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon} Or, He hath also said, as ch. 8.8. & 23.9. because the prophet turns his speech from Tyre to Sidon, foretelling her overthrow, together with Tyres: see Ezek. 28.21. Jer. 47.4. Joel 3.4.

{He} The Lord, ver. 11.

{hath said} Has passed this doom or sentence upon you, as chap. 15.14.

{thou shalt no more rejoice} Heb. thou shalt no longer add (as ch. 1.13. & 7.10.) to exult, or to revel; to wit; as formerly you were wont to do, and as Tyre your daughter did, ver. 7. yet no more, or no longer, rather (because that solves the ambiguity) does not intend a perpetuity, but an intermission, or intercision, for the present, or for some space of time, at most, as some of the Jewish writers well observe, pointing us to the like forms, 2 King. 6.23. Prov. 31.7. for it is not unlikely, that as Sidon fell together with Tyre, so with Tyre she also rose, and recovered again: see ver. 17.

{O thou oppressed} Or, O thou grievously oppressed: for the word is in that form, that aggravates the simple notion of the theme, in which form the same is nowhere found, but here only; and our prophet is in his terms very pregnant and precise. This some suppose spoken, in regard of the damage that the Sidonian merchants should sustain by loss of their wares remaining at Tyre, when it was taken by the enemy: but it seems to imply much more than so; no less, than the like surprisal, and sacking also of their own city: as Ezek. 28.22,23. Some suppose that there is in the word an allusion to a virgin, or damsel, forced and ravished, Deut. 22.25. 2 Sam. 13.14. and this suits not amiss with the term here given to that state, or city; nor is it unusual, that such things are over-frequently acted in the surprisal of such places, Lam. 5.11. but I find not the word anywhere so used, or applied.

{Virgin daughter of Zidon} Or Damsel, daughter Sidon. By virgin, daughter of Zidon, most of our interpreters here understand Tyre, so called, say they, because founded at first by those of Sidon; as Justine, l. 18. see on ver. 4. Whom I should willingly assent unto; did I not observe the constant tenor of Scripture in forms of this kind, concerning states, and cities, without exception, running perpetually another way; which therefore induces, or enforces me rather, to go with those though fewer, Jewish writers, and ours, who conceive not Tyre, but Sidon itself here intended, called a virgin, or damsel; (for the word seems to be taken sometime not so strictly, as Joel 1.8.) either because she had hitherto continued untouched, unsubdued, unacquainted with any yoke of servitude, or any such grievous pressures as now she sustained; or because, for state and beauty, she was like to some young beautiful damsel of noble parentage, daintily brought up, and living at ease and in pleasure; daughter of Sidon, for Sidon itself; as daughter of Sion, for Sion itself: see on chap. 1.8. and virgin, or damsel, daughter of Sidon; as virgin, or damsel, daughter of Sion, chap. 37.22. and virgin, or damsel, daughter of Babel, ch. 47.1. and virgin, or damsel, daughter of Egypt, Jer. 46.11. where it may be observed, that the word virgin, or damsel, in such phrases, is constantly in a contract form, and has in a way of regiment therefore, a reference, as well as the word daughter, unto the noun following both of them: which I find no grammarians to have taken, or given notice of, by any rule for the like: and as daughter apart, so is virgin, or damsel, found apart, in this manner of speech; for so we read the virgin, or damsel of Israel, Jer. 18.13. and 31.4,21. Amos 5.2. in which frame of speech, the virgin of Israel, is not to be understood as a virgin of Israel, Deut. 22.29. that is, an Israelitish virgin, or a virgin that is some Israelites daughter, though the terms be just the same: but by the virgin of Israel, is to be understood, Israel the virgin, or the virgin Israel; as by the city of London, the city London; or, London the city. And it would further be observed, that these kind of forms, the virgin, or damsel, or daughter of Sidon, Sion, Judah, Israel, Jerusalem, Moab, Edom, Egypt, and the like are not found, but in the poetical and prophetical books of Scripture; or where something of either nature is inserted into the story.

{arise, pass over to Chittim} The like advice is here given to the Sidonians, that was before to the Tartessians, or Tarsenses, as some; to the Tyrians, as others, ver. 10.

{arise} This term does not always imply any particular present posture of body to be changed: as sitting, lying along, or the like: but it imports only, a speedy and sedulous addressing of oneself, without delay, and setting all other business aside, unto some special act, or work, employment, or journey, that he was not at, or on before, Gen. 13.17. and 19.15. and 27.19. Jon. 1.2. Mic. 4.13.

{pass over to Chittim} Leave Tyre, say some, for there is no more mart, or market, for you there, and seek out some other place for you to trade in: or, as others rather, leave your own place and seat, and seek you some place of shelter, and harbor elsewhere: the particle to, is wanting, as oft elsewhere: see on ver. 10. But some read the words, as spoken to Chittim: and the same advice given it, that was given Sidon before: O Chittim, arise, and pass, or depart: and the order of the words, as they lie in the original, seem to favor this interpretation: but the former I suppose to be genuine, and more agreeable to the tenor of the context: of Chittim, see on ver. 1.

{there also shalt thou have no rest} Having no assurance of safety anywhere, as Deut. 28.65,66. either the enemy's sword pursuing them, and following them whithersoever they flee, which some suppose shadowed before by the similitude of a river, that finds no place of rest anywhere, till it come to the sea, ver. 10. See the like, Lev. 26.33,36–38. Jer. 42.14–17. or the enemy every way, and on every side so prevailing, that no sure place of succor, or shelter, can anywhere be had: so Jer. 25.15–26. and 27.6–8. and 43.10,11. A learned author understands it, of the deportation of them unto Babylon, and other countries thereabout, Cissia, or Susiana among the rest; where yet they should not long be at rest, in regard of the Medes invading those parts: See on ver. 1.

V. 13. {Behold the land of the Chaldeans: this people was not, till the Assyrian founded it for them that dwell in the wilderness} The scope of the prophet in these words, by divers diversely expounded, seems to be, to meet with an objection; or to remove a doubt at least, that many might make, or have, against the verity, or concerning the certainty of that that is here denounced against Tyre and Sidon, as deeming it a thing, considering the present state and strength of them, if not utterly impossible, yet almost incredible, that they should be by any other people or power thus destroyed. This therefore the prophet shows, to be no such, either impossible, or incredible matter: either by pointing at those, by whom it should be done, a people of more antiquity and greater power than themselves, and that had been the first founders of them, and their state, as some; or as others, rather, by telling them of other states, to wit, the Chaldeans, or Assyrians, or both, which being far more ample and potent than theirs; yet had either the one by the other, or either of them, by some other, in like manner been destroyed: see the like, Ezek. 31.3–21. Amos 6.2. But that learned author, of whom, on vers. 12. supposes this to be subjoined, as rendering a reason, why in Chaldea they should not be long quiet, being that that land, also, God had devoted to destruction, chap. 13. & 14.

{Behold the land of the Chaldeans} This some understand of Tyre, as affirming it to have been sometime the Chaldeans: who, as they at first founded and peopled it, so now come to destroy it: Others, rather, of Chaldea, or, the Chaldeans by whom Babylon, and Nineveh, were then possessed, though not the first founders, or owners of them; and that, for all their greatness, were to be destroyed by the Medes and Persians, ch. 13. & 14. Jer. 50. & 51.

{this people was not} The Tyrians, say some, were neither so ample, nor so ancient a people, as the Chaldeans, or Assyrians, whom they suppose to be here the same; But the most go another way, or other ways rather: Some, the Chaldeans were not a people of any great note, or name, at first: See of their original, on chap. 13.19. Others, there was not any like this people, the note of similitude supplied; as ch. 22.18. there was no people comparable to them, as 2 King. 18.5. & 23.25. Others again, this people now is not; they are not now a free people, but a province, governed by an inferior king under the Assyrian, 2 Chr. 33.11. Dan. 2.37,38.

{till the Assyrian founded it} it, or her, that is, Tyre, say some; nor does that, say others, cross what is elsewhere related of its founding by others; of which, see on ver. 7,12. because those others were then under the Assyrian command: But others, the land of the Chaldeans, before mentioned; wherein the Assyrian, not Assur the son of Shem, Gen. 10.22. but Nimrod, the son of Cush, Gen. 10.8. built Babylon, and other cities, whose successors were called Assyrians, and their empire, the Assyrian Monarchy; after he had subdued that country held by Assur, and his before; and made Nineveh, there by him erected, the principal seat of his empire, Gen. 10.10–12. But some read the note, not till, but since, since that the Assyrian founded it, for strange people, that is, placed strange people in it, which they expound of the Samaritans, there seated by Salmaneser, 2 King. 17.16.

{for them that dwell in the wilderness} The word here used sometimes signifies ships, Num. 24.24. ch. 33.21. Ezek. 30.9. So some would have it here taken, that the Assyrian kings finding Tyre a fit place for shipping, did for that purpose at first build it. But it signifies also deserts, waste, and dry places, Psal. 63.1. & 74.14. and those that abide, or dwell in such places, whether persons, or other creatures, Psal. 72.9. chap. 13.21. Thus most here take it, that the Assyrian kings built cities in it; either for such people as were scattered abroad, here, and there, living in wild and waste places, after the Flood, Job 3.14. & 15.28. or; that dispersion caused by the division of tongues, Gen. 11.1–4. that they might convene, and be cemented, into a people, or a state: or, for such people of other nations, as having subdued, they there placed in the room of such colonies as they thence removed, and transplanted in other places, 2 King. 17.6,24. & 18.11.

{they set up the towers thereof} Properly, watch-towers, chap. 32.14. Jer. 6.27. they fitted them, not only for habitation, but for defense: Heb. they set up his watch-towers, that is, each company of people their own; as ch. 2.20. though some understand it of the princes of Babylon, endeavoring each one to strengthen his part what he could, in that city.

{they raised up the palaces thereof} To wit, of the land, or of the city: the former particle, or affix, was masculine, this feminine. See ch. 25.4. they built further, as for strength, so for state, chap. 13.19,22. Dan. 4.29,30. Howbeit, some read the words, they have destroyed, or, demolished her palaces: So the Chaldee paraphrast, whom some of the rabbins follow; and so the old Latin, whom some of ours, as if it came from the root that signifies to raze, Psal. 127.7. Jer. 51.58. Hab. 3.13. not from that to raise, chap. 14.9. Zach. 9.13. for they are near in sound, and letter, the one to the other; or, somewhat more rather, in Hebrew, than in English; but in this latter notion, I never find it applied to walls, or buildings; and I therefore embrace rather the latter sense, and read the words, yet, (as chap. 17.26.) they razed her palaces; or, were her palaces razed, as chap. 22.24.

{and he brought it to ruin} He that first founded it, to wit, Tyre, can, and shall ruin it, as some; or, as others, rather the Chaldean, or Assyrian state, Babylon, or Nineveh, or both, either already are, or shall be ruined: See chap. 13. & 14. Jer. 50. & 51. Nah. 1,2,3.

{he brought it} One brought it; or, it was brought, as chap. 22.8. Heb. put it; or, made it, to a ruin, or, a ruin; that is, a ruinous heap, as chap. 25.2. Jer. 12.11. See on chap. 1.7. So rather, than (as a learned man of late renders it) cottages: supposing the Punic word for cottages, deduced from the word of ruin, (for both the root, and the use of it show that it so signifies) here used: but neither does the notation of it, so well suit with the thing, thereby expressed; and the skillful in that language affirm, that it comes from a word, only by change of a letter, that with them signifies an house.

V. 14. {Howl, ye ships of Tarshish} As he began this denunciation of Tyres ruin, with an invitation of the ships of Tarshish, to howl in regard thereof; so he closes it here again with the like: concerning which, see on ver. 1.

{for your strength is laid waste} Or, your fortress; rather; and so ver. 4. to wit, Tyre, ver. 1.

V. 15. {And it shall come to pass in that day} At that time, wherein this prophecy shall be fulfilled: as ch. 10.20. & 22.20. In the passages following, there is first an extent with limitation of Tyres calamities, here foretold, how long they should continue, in this verse; and secondly, a gracious promise of her restitution, after that term of time expired, in the verses following.

{that Tyre shall be forgotten seventy years} forgotten, that is, neglected, not regarded, not looked after, either by God or man: as Psal. 13.1. & 49.10. chap. 49.14. Jer. 2.32. Hos. 2.13. & 4.6. & 8.14. because things forgotten, are not regarded: hence, those caveats, so frequent, Exod. 20.8. Deut. 4.9,23. & 8.11,18. nor is it improbable, or impertinent, that one of the Jewish commenters here suggests, that the prophet should have some allusion to the condition of a harlot, forgotten, and forsaken by her lovers; since that it suits so well with what immediately follows, v. 16. so the word forgotten should have special reference to her merchants, whom her trade was with, before, ver. 17. see the like, Jer. 30.14. Howbeit it seems more general, and to include also God's disregarding of her, who is said to visit her again, v. 17.

{seventy years} Concerning this number, and the fixed terms of it, there is difference amongst interpreters: One surmises some corruption in the text; and that, as ch. 7.8. there is, as he conceives, sixty, for six: so here, seventy, for seven: and these seven years, he supposes to have been under Salmaneser, of whose invasion of Tyre, and interruption of their trade for five years together, see what was out of Menander alleged, on v. 1. But this seems to be somewhat overbold dealing with Scripture, both here, and before. Other interpreters therefore generally, reading the text, without any such alteration, deem these seventy years to concur with those of the Jewish captivity in Babylon, Jer. 29.10. Dan. 9.2. and that the rather, because not the kingdom of Judah only, but the other kingdoms also thereabouts, and those of Tyre and Sidon, among the rest, are said to be by God given, for the like time, into the hands of the Babylonian empire, to serve it, Jer. 27.3–8. and a commission to be made out from God to Nebuchadnezzar by name, for the taking, and sacking of Tyre, Ezek. 26.7–14. and Egypt assigned to him, as pay, for him and his forces, in way of recompense for their service, therein performed, Ezek. 29.18–20. Howbeit, that prediction of Tyres destruction in Ezekiel, seems to reach further than this, since that this goes with a limitation, and a promise of restitution at the expiration of those years; whereas there is denounced a final and perpetual devastation, without any restitution, Ezek. 26.14. as of Babylon, ch. 13.20.

{according to the days of one king} This one king, a late writer would have to be Salmaneser, during whose reign and life, Tyre was never able to recover the damage that by him she sustained, whereof above. But this sandy conceit I let pass, because it is founded on that which directly crosses and controls the text. The Jewish interpreters that hold to it, yet are of divers minds about the meaning of it; some of them understand it of David, who is said to have lived seventy years, being thirty years old when he came to the crown, and holding the kingdom forty more, 2 Sam. 5.4. which put together, make seventy. But one of them confesses ingenuously that he knows no reason, why Davids life should be there intimated, as the limit of such a time: which yet another, to meet with, says it might be; because there was a league of amity between their king and David, 1 King. 5.1. to mind the Tyrians of the breach of it, which had brought this calamity upon them: See on ver. 1. And some Christian writers, who take this way, say; because the name of David was exceeding precious among the Jews, and all his acts and occurrents, of special observation with them: But these reasons seem to be of very small moment: Others therefore suppose, that the ordinary limit of man's life is here aimed at, as it is circumscribed, Psal. 90.10. by Moses, and by heathen men, as Macrobius on Scipio's dream, l. 1. c. 6. but said, of a king, rather than of a man; that is, of such an one, as lives freely, and choicely, not tired out with pains-taking, not exposed to such occurrences and inconveniences as are wont to shorten man's life, in such manner, as others usually are: and the rather (adds the rabbin) he says, of a king, because Tyre, whom he speaks of, had lived as a queen, or a princess, ver. 8. But the most probable, and, as I take it, the genuine meaning of the words, is that, which another of them gives, according to the days, that is, the reigns, or continuance in reign, as chap. 1.1. of one king, that is, of one kingdom; as Dan. 7.17. & 8.21. to wit, in the days or reigns of Nebuchadnezzar, his son, and his son's son, who successively held the Chaldean empire, during the time of those seventy years, Jer. 17.7. For those writers of ours wrong them, who would father such an absurd opinion upon them, as if by the days of one king, they should understand Nebuchadnezzar, supposing him to have reigned himself full seventy years, which indeed is most untrue; for he reigned but forty three years in all, both with his father, and by himself; as out of Berosus his Chaldean, or Babylonian stories, Joseph against Apion; which agrees well with the holy story, wherein we find upon record, that in the eighth year of his reign, he carried Jehojachin away captive, 2 Kin. 24.12. and withal, that he reigned not above seven and thirty year after that, 2 King. 25.27. which put together, make up much about the same sum, but come far short of seventy: Nor could those Jewish writers be ignorant of this: nor do they say, that Nebuchadnezzar is this one king, but expressly, that he, his son, and his son's son, are accounted as one king.

{after the end of seventy years} The time set for her desolation, and the discontinuance of her wonted state being expired, what time the Babylonian yoke shall be broken; she also among other people, that had formerly been in bondage under that empire, shall recover her liberty, and return to her former trading again.

{shall Tyre sing as an harlot} Heb. it shall be to Tyre, according to the song of an harlot. Or, as some, there shall be with Tyre, as the song of an harlot. Which some understand of a song sung to a harlot: such a song shall be sung to her, as men use to sing to a harlot, that has for some space of time been left, and not looked after, in regard of some disease, or other like disaster, which she has now overcome, and is recovered of again, inciting her to use means for the regaining of her lovers: and such a song they suppose to be that, which follows, ver. 16. But most take it, for a song used by a harlot, to draw those again to her, as they pass by, who had formerly abandoned her: and some therefore render it, there shall be in Tyres mouth, as the song of an harlot, which our English well expresses. The meaning is, that Tyre, upon the ruin of that empire, which had at the first rising of it to its height, subdued her, and till that time kept her down, having now recovered her liberty, shall by all means labor to set up her former market and trade, and to draw merchants and customers to her again. Howbeit, I suppose they are over-nice on the one side, that would have Tyre, that was termed a virgin before, while yet unsubdued, ver. 12. to be styled now a harlot, as forced and deflowered: for neither was it Tyre, but Sidon, that was so termed; nor is she considered as unsubdued, where she is so termed; nor is it violent enforcement, but voluntary prostitution which makes anyone a harlot. As also do those mince it too much on the other side, who by the word here used, would not have to be meant an harlot, but one that earns her living by some honest, but mean employment; as by being a hostess, or a huckster, or one that cries some sorry wares about, which they use to do sometime with a song, and some also, in some countries, with the tinkling of a pan, or the like, as tinkers do, thereof so termed with us: that which they think also alluded unto, ver. 16. So they suppose the word to be taken, where it is given unto Rahab, Josh. 2.1. & Heb. 11.31. (and it is not improbable, that the word there signifies a hostess, or victualer,) and of those two women that contended before Solomon for the child, 1 King. 3.16. of which yet, more doubt may justly be made. And it is true indeed, as appears by a poem ascribed commonly to Virgil, that hostesses in those times did usually by such singings and jinglings, invite customers to them; but those that so did, were commonly light housewives; such as are alluded to, Prov. 9.13–17. and the words following here, ver. 17. where it is said, She shall return to her hire, and commit fornication with the kingdoms of the world, do evidently show, that no other than a harlot is here meant: not as if merchandise were a dishonest or unwarrantable course, being of great and necessary use, and in the Word of God not approved only, but commended too, Ps. 107.23. Pro. 31.14,24. Eccl. 11.1,2. which last place seems to intend traffic, rather than alms-deeds: but the one is resembled by the other, because gain is intended as well in the one as in the other: and in regard of some similitude, or proportion, in some particular that the one has to the other, are good and commendable exercises, sometime compared unto courses evil and unjust. See Luk. 16.1–8,9. for I fear they go again a little too far, who would have the comparison here intended, to hold in regard of the fraud and iniquity; or, the tricks and devices, found and used commonly in either; whence the mammon of iniquity, Luk. 16.9. as also that of Solomon, Prov. 20.14. and that of Sirachs son, Ecclus. 27.2. For merchandising is here considered simply, as a gainful course; and the gain thence arising, not as evil-gotten gain, but as such gain as might warrantably come into God's treasury, where the hire of a harlot might not be admitted, Deut. 23.18. such as might well go for an offering unto God, who abhors an oblation made of ill-gotten goods, Ch. 61.8. Jer. 7.9,11. Mic. 6.6,7,11. See ver. 18.

V. 16. {Take an harp, go about the city, thou harlot, that hast been forgotten} The prophet proceeds in his former similitude, comparing Tyre to a harlot, that having grown out of request, uses all means, as melodious music of voice and instruments, among the rest, to come into some request again; yet he may withal seem to allude to her wonted music mentioned, Ezek. 26.13. & 28.13.

{harp} See Chap. 5.12.

{go about the city} To seek customers, Prov. 7.11,12. see the like, in a honester and fairer way, Cant. 3.2. & 5.6.

{harlot, that hast been forgotten} See on ver. 15.

{make sweet melody} good striking, or, hand-music, so the word properly imports. See Chap. 38.20. the Hebrew phrase is, do well to strike, for, strike well, skillfully, cunningly, pleasantly. So 1 Sam. 16.17. one doing well to strike; for, one that can strike skillfully, play cunningly; and do well to strike, for strike skillfully, play cunningly, sweetly, pleasantly, Psal. 33.3.

{sing many songs} Heb. multiply song; as, multiply soap, for, use much soap, Jer. 2.22. multiply sin, for, commit many sins, 2 Chr. 33.23. and multiply vision, for, afford many visions, Hos. 12.11.

{that thou mayest be remembered} Thought upon, sought to, regarded, visited, as ver. 17. brought to remembrance with those, that had forgotten you, and grown into some request again. So Gen. 30.22. & 40.23. with 41.9. 1 Sam. 1.19. Ps. 22.27. See ver. 15.

V. 17. {And it shall come to pass after the end of seventy years} Or, at the end. Heb. from the end: as Gen. 8.6. Exod. 12.41. Deut. 5.1. when so many years are once expired. See on ver. 15.

{that the Lord will visit Tyre} God's visitations are of two sorts; either of mercy, as Ruth 1.6. Psal. 65.9. Luk. 1.68,78. & 7.16. & 19.44. or, of judgment, Exod. 20.5. & 34.7. Chap. 13.11. & 26.14. See Ch. 24.21,22. This of Tyre here, is in mercy; and it is said not that her merchants shall visit her, repair to her, and renew their former trade again with her; but that the Lord shall visit her, to show that this her recovery, and rising again, shall not be effected, or come to pass by mere casualty, or her own might, or skill and the means mentioned, or intimated to be used by her, but a gracious and powerful passage of God's providence, in mercy minding her, and making the means used by her, successful and effectual to that purpose. See Deut. 8.18. Ps. 127.1,2. Prov. 10.20.

{and she shall turn to her hire} Heb. return, and so it would be rendered, as Levit. 22.13. chap. 6.13. for it has reference apparently to Tyres former trading, ver. 2,3,6. she shall return to her wonted trading.

{hire} The word signifies not properly only, but generally, the hire of a hore (for so should it be written, according to the true and due notation of it, not whore) or, a harlot: either given to her, or given by her, for impure purposes: So Deut. 23.18. Ezek. 16.31,34,41. Hos. 9.1. Mic. 1.7. nor is the verb, from whence it comes, used any otherwise, Hos. 8.9,10. Howbeit, it is used in way of similitude, or resemblance, for gain arising from commerce and traffic, and consequently trade and traffic itself; as another word of very near affinity to it, of the same family, and of the self-same notion with this, is used Hos. 2.14. (being nowhere else found) in the like way of similitude for such commodities as the Israelites had, and received by their commerce and trade with other neighboring nations; the main matter taxed in them there, being not simply, that they had trade with them, and such commodities thereby from them, but that they ascribed them wholly unto those whom they dealt with, and not to God: nor to him from whom they received those commodities by them, Hos. 2.7,8. As in Nehemiah's time, they are blamed, not simply for trading with Tyre and Sidon, but for violation of God's day, in their trading with them, Neh. 10.31. & 13.16–21.

{and shall commit fornication with all the kingdoms of the world} Or, play the harlot, as the word is rendered, Genes. 38.24. she shall have commerce with people of all kingdoms and provinces, as a common strumpet has with all comers, Ezek. 16.15,25. & 23.43,44. for the prophet persists still in his former comparison: Nor does this note here, an insatiable excess of wickedness, as some would have it, as Rev. 17.2. & 18.3. but an amplitude of commerce and trade, such as before she had. See on ver. 8.

{world} Heb. earth: as Ch. 37.16,20. but here rendered world, because earth follows: so Rev. 11.15.

{upon the face of the earth} The word seems more specially to imply the earth tilled, trodden, and traded on, by mankind, Psal. 104.24. Chap. 13.14. & 24.21. & 30.23,24. This clause some refer to Tyres trading, she shall trade with them, not in corners privily, but in open sight and view, publicly: or, with much pride and pomp, as ch. 57.7–9. Ezek. 16.15,16,24,25,31. But others rather with the Chaldee paraphrast, to the kingdoms next before, as noting the generality of them, from whence out of all the habitable parts and quarters of them, people had recourse to Tyre, as recourse is wont to be even from foreign parts, to some strumpets of special note. Ezek. 16.15. See Deut. 14.2.

V. 18. {And her merchandise, and her hire shall be holiness to the Lord} In this last passage, as in the close of other sad prophecies before, chap. 18.7. & 19.18–25. the prophet subjoins an intimation of the conversion of the Tyrians unto God, in the kingdom of his Christ, yet delivered in forms, alluding to the manner of God's solemn service, then in use: as Chap. 60.9,10,13,14. Mal. 1.11. And to the days of the Messiah, do some of the rabbins refer it, though some other of them, to the times of their return from captivity under the second Temple.

{And} Or, Yet: as Chap. 17.8.

{her merchandise, and her hire} Heb. hires, the word before used, but here plural; that is, the gettings, earnings, or gains of her merchandise: or, thereby accruing to her: of the phrase, see Chap. 4.5. and hence appears, what before was meant by hire, ver. 17.

{holiness to the Lord} It shall be a great part of it, devoted and consecrated to God's service; set apart for pious and sacred uses. There is an allusion in the words, to the motto engraven on the High Priest's golden frontlet, Exod. 39.30. so Levit. 27.30. Josh. 6.19. Jerem. 31.40. Zach. 14.20. For it is a very absurd conceit that a Popish writer has, that Tyres gain gotten by her trading, should be called sacred, as an accursed or abominable thing, like the goods of Jericho, Josh. 6.17,18. or like the hire of a harlot, Deut. 23.18. because the word signifying sacred in Latin, is sometimes used for detestable; and one in sound somewhat like the word of holiness here used, does signify an impure person, in that place of the Law before mentioned, and elsewhere, Gen. 38.21. 1 King. 15.12. & 22.46. and that therefore it was not to come into God's treasury; directly contrary to what immediately follows.

{it shall not be treasured, nor laid up} It shall not be reserved or laid up for any profane use, either public, or private. One of the Jewish writers thus distinguishes the words, It shall neither be carried into the king's treasury, nor reserved (as durable substance; so the word properly signifies, chap. 33.6.) for issue, for posterity, 2 Chron. 12.14. the former word is used commonly of public reserves, Neh. 10.39. Ch. 39.6. Mal. 3.10. the latter of private, Pro. 15.6. & 27.14.

{for her merchandise shall be for them that dwell before the Lord} for, or, but, as chap. 2.6. her merchandise, that is the gain thence arising, Prov. 3.14. for them that dwell, or, sit, or, abide before the Lord's presence, or, in the Lord's presence, for his ministers that attend upon him in his house, the place of his special presence and residence among his people, Deut. 10.8. 2 Sam. 7.18. Psal. 27.4. & 42.2. & 61.7,8. & 84.4. & 134.1.

{to eat sufficiently} Heb. to eat unto satiety, or fullness, as Levit. 25.19. & 26.5. Prov. 13.25. that God's ministers may have food sufficient, even to the full, 2 Chron. 31.10. Malac. 3.10. Some expound it, of the Tyrians making great feasts after the time of their recovery: by occasion whereof, they should lavish out their money upon corn, wine, and flesh, which the land of Israel abounded in, and so their earnings should fall into the hands of God's people; if it had been said, they should bring them to Jerusalem, and spend them there in sacred feasts; that God's ministers might feed, and feast with them with it, it had been somewhat to the purpose. See Deut. 14.23–29. & 16.11,14. But the exposition given, as before, is not only forced, and far fetched, but it is clean beside the intent and scope of the place.

{and for durable clothing} Heb. covering, as the like term imports, Gen. 8.13. Exod. 26.14. so is raiment called, in regard of the principal use of it to cover the body, and to shelter it against outward annoyances, Hos. 2.9. 1 Tim. 6.8. Rev. 3.18. & 16.15. The word rendered durable, as Prov. 8.18. does in his prime notion signify old, 1 Chron. 4.22. Psal. 6.7. but sometime hard, or harsh, and stiff, Psal. 31.18. & 75.5. whence some render it thick; such, say they, as the wool, in Palestine, made. The rabbins precious, or of worth, from that in the Proverbs, such as ancient things sometimes are, as in regard of their worth, kept and reserved. Others, as ours, durable; such as will last long, as the original word has a notion sometime of continuance only, not of decay, Job 21.7. See the like form, Chap. 65.22. The meaning is, that from the Tyrian trade, they being converted to God, means and maintenance should be freely and largely afforded unto God's ministers, as well for apparel, as for food.

CHAPTER 24

Vers. 1. {Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof} Here begins a new sermon, or prophecy, more general than those going before; and seems to comprehend not the land of Israel alone, or Judea alone; (unto which some would restrain it) but the countries also on every side near to either; and such of them, especially, as had exercised enmity with them, or been unuseful stays to them, as the Moabites, the Ammonites, the Philistines, the Syrians, the Ethiopians, the Egyptians, the Idumeans, the Arabians, the Tyrians, the Sidonians, against whom he had formerly, in more particular manner prophesied; and to have been executed, partly by the Assyrians, and partly by the Chaldeans, the two principal instruments and executioners of God's judgments on those people, Chap. 10.5,14. and 14.12,17. Jer. 50.23. and afterward also, by others, upon them. See the like Jerem. 25.15–38. & 27.2–8. Howbeit, as those straiten it too much, that confine it to the narrow limits of Judah and Israel, so they over-widen it much more, that would extend it to the general day of doom, which many passages in it do clearly control. The whole sermon reaches unto the end of the 27. Chapter.

{Behold} The prophet's usual preface to the relation of remarkable acts, either of judgment, or of mercy. See Chap. 7.14. & 17.1.

{the Lord maketh the earth empty} Heb. word for word, Behold, Jehovah emptying the earth, and laying waste; as himself, by the Spirit of prophecy, seeing God already in doing it, and inviting others by the eye of faith grounded on this prophecy, revealing as much to them, to behold the same with him. So Chap. 3.1. & 13.9.

{maketh the earth empty and waste} For, the earth, see on Chap. 13.5,11. emptying it of its inhabitants, either slain on it, or removed out of it: laying it waste, by destroying, and spoiling all of worth, or use in it, and on it; as if he were bringing it to its first condition, without all form and furniture, Gen. 1.2. See the like, Nah. 2.10. where both words are found; the latter here, and there, only; which though most of the Jewish interpreters here expound, as we do, yet some of them would from the Arabic give it other far fetched notions, which I forbear to recite. See ver. 3.

{turneth it upside down} Heb. perverteth the face of it; as Lam. 3.9. where, and here, only, the word is found in that form: he so transforms it, that it has not that face and fashion, that before it had. Which some apply more specially, to what follows, ver. 2. and expound of a preposterous disposition of states and conditions; that whereas in due course, the master should lead, and the servant follow, the mistress lead, and the maid attend; the ruler be respected, and the subject less regarded: all should now be turned a clean contrary way.

{scattereth the inhabitants of it} By flight from their enemies invading them, or deportation by the enemy, having surprised them. So Gen. 11.8. Deut. 28.25. 2 King. 17.6. & 18.15. Jer. 13.24. & 18.17. Ezek. 5.10.

V. 2. {And it shall be, as with the people, so with the priest: as with the servant, so with his master, as with the maid, so with her mistress} Heb. word for word: as the people, as the priest, or, prince; as Hosh. 2.9. and so in the rest: whence some read, there shall be like people, like priest, and so forward; supposing the sense to be, that there should be a general confusion, no order, no distinction, or regard of persons, in church or state; as chap. 3.5. whereof some expound, that perverting the face of things, ver. 1. But others rather as ours render it, it shall be, as with the people, so with the priest, or, prince; and so on. The sense being, as they conceive, that all estates and conditions should fare alike, none, in regard of eminency of place, or state, spared, Chap. 2.9. & 5.9. 2 Chron. 36.17. Lam. 5.12.

{the priest} The priests being such, say some, as Jeroboam made, of the meanest of the people, 1 King. 12.31. or such, as by their miscarriages, and God's just judgment thereupon, were become vile and contemptible with the people, 1 Sam. 2.12,17,22,30. Mal. 2.3,8,9. Or, the prince; for so the word sometime signifies. See Gen. 41.45. Exod. 2.16. & 3.1. and on such does God oft-times, for the like causes, cast contempt, Job 12.21. Psal. 107.40. But this seems to look another way, to wit, that neither priest nor prince, or this latter rather, here, principally, I suppose, intended, should escape more than any of the common sort of people: see the same word used in the same place; but distinctly for both offices, 2 Sam. 8.17,18. & 20.25,28.

{his master} Heb. Lord, but so used, Gen. 39.20. Exod. 21.4,6. Deut. 23.15.

{as with the buyer, so with the seller} Or, so with the buyer, as with the seller; for the very same particle is in either member, and admits either notion here rather thus, than as before; because in the three former branches, the better condition, and more likely to do well, to wit, the prince, the master, the mistress, were in the latter place; whereas in these three latter branches, the better estate, to wit, the buyer, the lender, the letter, are in the former. He that by purchasing made account to mend his estate, shall be in no better plight, in regard thereof, than he that has made it away, and embezzled thereby his means. See Ezek. 7.12,13. and see somewhat the like, but in another notion, 1 Cor. 7.30.

{as with the lender, so with the borrower} Or, so with the lender, as with the borrower; neither having any surety of what he owns, or what he owes; nor any man more of what is in his own hands, than of what is in another's. Of the use of the words, see Ps. 37.1. & Pro. 22.7.

{as with the taker of usury, so with the giver of usury to him} Or, rather, so with the letter on usury, as with him, to whom he letteth on usury; for so it is, word for word in the text: as also, Deut. 24.11. the man to whom thou lendest, or lettest; for, the word is in either place the same, and the word both here and there used, is of a large extent, comprehending as well free lending, as letting upon consideration, as the Greek δανείζειν, which it answers unto, also sometime does. See Lu. 6.34,35. The Hebrew commenters therefore to distinguish this branch from the former, say some of them, that the former spoke of those that let, or lent out money: this latter of those that lent, or let out victual, or any such other thing, Deut. 23.19. others of them, that the former is meant of such as lend what they have freely: this latter, of such as lend upon pledge or pawn, as Deu. 24.11. where yet no consideration is mentioned, or necessarily implied; but the contrary rather: for it speaks of a brother, of whom they were forbidden to take interest, Deut. 23.19. so that the pawn seems to be there intended only as security for the principal. Howsoever, this latter distinction here seems more probable than the former. But though the parties here and there mentioned, are for good cause to be distinguished, yet the particle, or note of similitude, is the very same here, that was in all the former branches; and that learned scholiast was much mistaken (though not the first that here tripped) in supposing the term here to be altered; and the word caasher to be no more here, than (as in other places oft it is) the same with the Latin sicut, or quemadmodum; the English, as, or, in like manner; whereas indeed it is more than so, and it is to be taken asunder, as oft elsewhere; the ca itself alone, as in the former branches, importing as much as he would have signified by the whole; and the latter part, to wit, asher, being here a relative distinct from it, and looking forward, not to the particle next it, but to the pronoun demonstrative, by an elegant redundancy, in that language very usual, subjoined in the close of the sentence, the very like construction whereunto is precisely found in that parallel to this, Deut. 24.11. Howbeit herein I concur with that learned writer, for the reason before rendered (which yet by him is here crossed) that albeit in the three first branches, the former particle is to be rendered sicut, as, the latter, sic, so; and that therefore in the former part of the verse, the sentence runs aright, as our version has it, as with the people, so with the prince; and so forward: yet in the three latter branches, (and not in the two latter only, as he grounding upon his forementioned mistake would have it) the text ought rather to be rendered, so with the buyer, as with the seller; and so forward; as if he had said, as the prince, or priest, shall fare no better than the common sort of people; the master or mistress than the man or maid-servant; so it shall be no better with the richer sort, with well-monied men (such as use to purchase, are able to lend, and are wont to let money out to use) than with those of poor and meaner condition, such as are fain to sell, and are constrained oft to borrow, or to take money up at interest: either of which to be enforced unto, is made a note of penury, Deut. 15.6–8. & 28.12. Nehem. 5.3,4. Prov. 22.2,7. & 29.13. Thus a mistake has yet ministered a hint of that, which gives some light for the right conceiving of the text. Nor were the mistake so much to be regarded, but that it has bred another more material, as one error usually begets another. As therefore there was before observed some difference among the Jewish writers about the distinction of this branch from the former; so is there no less variance among them about the stating of the two terms used in this branch. For one of them misled by that former mistake, would have by the former term here used, to wit, nosheh, to be understood, the taker up of money at interest, or the borrower; and by the latter term, to wit, nosheh bo, the letter out, or, the lender, therein controlling another that had gone before him, and went a diverse way; and with him concur some great masters in that language; as also some late interpreters of prime note; and the Chaldee, and ancient Greek, seem to go the same way with him. But that ancienter critic by the former term nosheh, understands the creditor, or letter out, the money-master, as he terms him; and by the latter, asher nosheh bo, that is, he to whom he letteth out, or, lendeth, the debtor, the taker up, or the borrower; and in his steps tread most of the Latin, and all our English versions; as also the order of the terms in the former branch pleads for it; where the lender stands before the borrower, as the letter here before the taker; the creditor in either before the debtor: and the constant use of the word nosheh, never found used any otherwise than for one that lends, or lets out, does abundantly confirm it. See Exod. 22.25. Deut. 24.11. 2 King. 4.1. Ps. 109.11. nor does the word itself taken apart by itself, signify any other thing in the one member than it does in the other; but the self-same thing in both: Howbeit, the words taken entirely together, as they make up the latter member of the sentence, he whom he letteth to him, as Deut. 24.11. the man whom thou lendest to him; (for so in either place the words expressly are) they do evidently design the debtor: all the difference between these two parallel places is, that there is a defect of the antecedent (such as is found, Ruth 1.16,17. & 2.9. 1 King. 18.12.) in the one, which is expressed in the other. But so lastly, 1 Sam. 22.2. where it is said, as our version renders it, every one that was in debt; it is in the original, word for word, every one whom a lender, or letter, was to him (the redundancy before observed, there also found) that is, every one that had a creditor, or every one that was indebted. And thus much for the precise notion of the terms. Now from hence some observe, that those of the ten tribes (whom alone they suppose this prophecy to concern) had not regarded to observe the Law of God, by Moses enacted, against taking usury of their brethren, Exod. 22.25. Lev. 25.36,37. Deut. 23.19,20. as also many other of God's ordinances, v. 5. And it is true indeed, that not they alone, but the Jews also were oft-times very faulty that way, as appears, Neh. 5.2–7. Ezek. 22.12. as well as in not releasing their servants at the six years end, Jer. 34.8–11. But this prophecy, though it concern the Israelites among others, yet it respects other nations besides them, as was before said: nor is this here mentioned, more than any of the former, as a matter of iniquity, but as a note of some men's more plentiful estate than others, and an occasion of their commerce and dealing with others, usually of meaner and lower condition, with gain and advantage to themselves; notwithstanding which, yet they should be no more secured in these distracted times, than the poorest of those they dealt with. See Jer. 15.10.

V. 3. {The land shall be utterly emptied, and utterly spoiled} The land. Heb. earth; as ver. 4. of Israel, say some; of Judah, other some: but all that circuit of land, rather, devoted to destruction, against the same here denounced. See ver. 1,4. Heb. shall emptying, be emptied; and spoiling, spoiled, the word in either branch doubled, for the more emphasis, as the like, Gen. 2.17. & 37.33. Exod. 18.18. & 19.13. 2 King. 3.23. Cant. 8.7. and the latter word here confirms the exposition given of the second, in ver. 1. emptied, as ch. 19.3. spoiled, as ch. 10.6. & 17.14.

{for the Lord hath spoken this word} God has passed this doom upon it. See ch. 21.17. or, as some, hath spoken this thing, as Num. 30.1. & 36.6.

V. 4. {The earth mourneth and fadeth away} Or, It fadeth away; for so runs the Hebrew without the copulative; the earth it mourns, it fades away; there is a fineness of language in the original, which our English cannot so fitly express; as if it were said, it wails, it fails; or, it quails. The former may have reference to the emptying forementioned, by voidance of her inhabitants, as ch. 3.27. Lam. 1.4. the latter, to the spoil, before pointed at, of her fruit, and other furniture, as ch. 1.30. See ver. 1,3.

{the world languisheth, and fadeth away} By the world here, some still press to have understood the land of Israel, being as a little world within itself, sequestered and severed from other people, by those special rites and ordinances assigned them by God, which other nations had not, Deut. 4.7,8,34. & 7.6. & 26.17,18. Ps. 147.19,20. Rom. 3.1,2. and 9.4. but they produce no place, where it is so termed; and the term, as it is of a far larger extent; so it evinces this prophecy to reach far further, than they would have it. Of the word, see ch. 13.11. & 14.17.

{languisheth} See chap. 16.8. & 19.8. Ezek. 7.17.

{and fadeth away} The text runs here, also, elegantly on the letter, it faints, and fails, or falls; but there is a metaphor from the faintness of a feeble and crazy body, pining, and spent in a manner, with some long and lingering disease, in the one, 1 Sam. 2.5. Neh. 4.2. Ps. 6.2. See ch. 17.4. from plants that withering and fading, shed their flowers and their leaves, ch. 1.30. or, from the leaves and flowers themselves, that so wither and fall, in the other, Ps. 37.2. ch. 28.4. & 34.4. & 40.7.

{the haughty people of the earth do languish} Heb. the height, or, haughtiness of the people of the earth, not, does, but, do languish. Which some of the Jewish commenters taking in the former sense, for height, which it first, and properly signifies, ver. 21. ch. 2.13,14. & 14.10,13. & 22.16. expound it of great ones, in power and place, set higher than others: as, the height of his cedars, for, the highest, and tallest of them, chap. 37.24. so, the height of the people, for, the highest, and greatest among them: they that sit loftiest among them faint, as well as those that lie lowest; as even the tallest men, and the greatest bodies stoop, and grow faint and feeble with sickness, as well as the lowest, and the least. So chap. 1.5. & 2.9. & 5.14. But the most take it in the latter sense, for haughtiness: as Deut. 8.14. Psal. 131.1. Prov. 30.13. as pride, for a proud person; or, proud persons, Jer. 50.31. Psal. 36.11. and, might, for, mighty ones, chap. 3.25. so, haughtiness, for, haughty ones; and, the haughty ones of the people of the earth, for, the haughtiest, among the people upon earth: as, the wicked of the nations, for, the worst, and wickedest among them, Ezek. 7.24. The haughtiest, those that heretofore carried their heads highest in any place among them, do now droop, and hang the head. See chap. 2.12,17. It may well include both; the one usually causing, and accompanied with the other, ch. 5.13. Ezek. 31.10.

V. 5. {The earth also is defiled under the inhabitants thereof} A reason of the former denunciation is here rendered, why God was resolved thus to proceed against the world, and the people thereof; to wit, in regard of their sins, and grievous transgressions, whereby both those other nations, and his own people, violating as well the Laws of Nature in general, as his special institutions and ordinances, had defiled and polluted the places of their respective abode, which should, therefore, cast them up, and spew them out, as some impure and loathsome matter, that made them sick, and qualmy, until they were rid and eased of them, Levit. 18.25–28. Lam. 3.13–15.

{The earth also} Or, as some, The land also; that is, say they, even the land of Israel and Judah; not of other nations at large only: that land, that should have kept itself free from such defilement as other people are polluted with, Lev. 11.43,44. & 18.16,18. Ezek. 14.11. and so indeed, is the copulative used, chap. 13.4. & 22.9. but the article is no other here, than was, ver. 1,4. Heb. And the earth; which may well be rendered, For the earth: as ch. 13.8. & 16.2.

{is defiled} Either with the gore-blood, and carcasses of men, slain, and sacrificed on it; in the execution of these judgments, Ezek. 7.21,24. & 9.7. & 39.14–20. or, rather, with the impieties, impurities, murders, rapes, violences, and other like wickednesses, committed by those that live therein, Levit. 18.25,27. Numb. 35.33. Psal. 106.38. chap. 1.10,15,21. & 4.4. & 54.3. Jer. 3.1,2. Ezek. 20.30,31.

{under the inhabitants thereof} As if they were so contaminated with sin, that their very footings defiled the ground that they trod on; not unlike those things, or persons legally impure, whereof Levit. 11.31–35. & 15.4,12,20–27.

{because they have transgressed the laws, changed the ordinances, broken the everlasting covenant} Because all God's laws, both general, and special; civil, and sacred, have been grievously and extremely violated by them; that which has made them so impure, Levit. 18.24. Ezek. 14.11. & 20.26,43. & 23.7,13. & 24.6,13. Zeph. 3.1. Mat. 15.18–20.

{transgressed} The word signifies properly to pass over, or beyond, Josh. 4.1. & 15.3. applied to sins and trespasses, because by commission of them, men pass the bounds and limits prescribed them by God; as Shimei the circuit, assigned him by Solomon, 1 King. 2.36,37.

{the laws} Either in general, written, or unwritten, concerning man's duty, both to God and man; which even the heathen also have engraven in their hearts, Rom. 2.14,15. or, as some, the moral, and civil laws delivered to God's people; distinguished from the ordinances, afterward mentioned: as 2 Chr. 33.8.

{changed} So the word, sometime, signifies, Gen. 31.7,41. & 35.2. but not in the form here used; where it signifies to pass away, or, pass by, Job 4.15. & 9.26. & 11.10. and so seems to intimate, properly, neglects, or passings by: sins of omission, as the former passings over: or, beyond, sins of commission: and it would therefore be rendered, passed by the ordinances.

{the ordinances} Heb. ordinance: but taken collectively: as Ezr. 7.10. rendered sometime statute, and statutes, Deut. 4.5,8. Josh. 24.25. supposed, here, to intend sacred rites, and observances, more specially by God prescribed to his people: as Neh. 9.13,14.

{broken} The word properly signifies, to annul, frustrate, or make void, Numb. 30.12,15.

{the everlasting covenant} Heb. the covenant of eternity: as chap. 55.3. that is, a covenant, never to be broken, or annulled, Jer. 50.5. This some understand of the covenant of circumcision, made with Abraham and his seed. So called, Gen. 17.7,10,14. Others, of the covenant made with the Israelites in mount Sinai, at the giving of the Law, Exod. 24.7,8. Jer. 11.2,4. and this seems more probable than the former. Others, of the Law of Nature, concerning all men in general, which was from the beginning, and shall last to all eternity, Psal. 119.89. Matth. 5.18. and they suppose, that these three several branches intend one and the same thing only, in divers terms, as is usual with this prophet. But I find not where the word covenant, is thereof used in Scripture; and incline therefore rather to the former.

V. 6. {Therefore} To wit, for the sins and transgressions before-mentioned, ver. 5. and so in the next branch.

{hath the curse devoured the earth} Or, land: as ver. 1,4,5. the curse, that is, the wrath of God, by these dismal effects, manifested and executed therein. It seems to allude, either to the curse denounced in the Law, taking hold of the willful breakers of it, Deut. 27.26. & 28.15–68. & 29.20. or, to the curse, together with the oath conceived by them, in their covenanting with God, as now for the violation thereof, justly inflicted, Neh. 10.29. See Jer. 23.10. Zach. 5.3,4.

{and they that dwell therein are desolate} Being stripped, and bereft of all those comforts and commodities, that from it they formerly enjoyed, Lam. 4.5. or, pined, wasted and consumed for want of necessary sustenance, Ezek. 4.17. Joel 1.18. or, destroyed: as Ezek. 6.4,6. according to another reading, they sustain the punishment of their trespasses; they suffer for their sins: as Prov. 30.10. Jer. 2.3. See the like ambiguity, Psal. 5.10. & 34.21,22. Hos. 5.15. & 10.2. & 13.16. See also, ver. 9.

{therefore the inhabitants of the earth are burnt} burnt up; consumed with fire and sword, by hostile invasions, Ezek. 5.2,4. & 24.10,11. or, with the fire of God's wrath, chap. 9.18. & 10.16. or, dried up, and exhaust; as the body of man, or beast, through want of moisture, Ps. 69.3. & 102.3. or, a brook, by means of drought, 1 King. 17.7. Jer. 50.38. & 51.32.

{and few men left} The words are all singular, but collective; as Ps. 8.4. ch. 2.9. & 5.15. See ch. 16.14.

V. 7. {The new wine mourneth, the vine languisheth} The prophet proceeds, in particular, to instance in some special outward comforts, that the creature is wont to afford men; to wit, in wine, that is said to cheer man's heart, Ps. 104.15. but should now be taken away, both it, and the vines that yield it, being both spoiled.

{the new wine} So it properly signifies; whereof the month Tishri, the seventh month, answering to our September in part, is, by some deemed to have its name; because then their vintage was: but is put here for wine in general: as ch. 36.17. Jer. 31.12. Hos. 7.14.

{mourneth} The wine is said to mourn, being spilled and spoiled by the enemy: as the land, or, ground, is said to mourn, Joel 1.10. implying what it would do, were it sensible of what is done unto it. See ch. 23.1.

{the vine languisheth} Being trodden down, and despoiled by the enemy. See ch. 16.8. ver. 4. Joel 1.12.

{all the merry-hearted do sigh} The wine-drinkers, ver. 9. (so called, because wine makes the heart merry, Ps. 104.15. 2 Sam. 13.28. Esth. 1.10. Zach. 10.7.) do sigh, and mourn: because the means and matter of maintaining their mirth, are gone, ver. 8,12. Amos 5.19. instead of their wonted singing, ver. 9. now they sigh: to sigh, for, to mourn: as Ezek. 9.4. Lam. 1.21.

V. 8. {The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth} Their music and melody, that they used at their banquets, and merry meetings, is all at an end. See ch. 5.12. & 16.10. Jer. 7.34. & 16.7. & 25.10. Ezek. 26.13. Hos. 2.11. Amos 6.5,7.

{tabrets} Or tabors. See ch. 5.12. and of harp, there also.

{the noise of them that rejoice} Or, the tumultuous clamor (the confused noise, that they use to make, when they are drunk, Psal. 78.65. Zach. 9.15.) of the revelers: styled, the sons of clamor, Jer. 48.45. See ch. 22.2. & 23.7,12.

V. 9. {They shall not drink wine with a song} Heb. the song: such songs as they used to sing in their merry meetings, and at their feasts. They shall not revel it as they had wont to do; either with voices, or other music, ver. 8.

{drink wine} To drink wine, for, to feast: as Job 1.18. Chap. 22.13.

{strong drink shall be bitter to them that drink it} Little pleasure shall they take in any strong drink, by reason of the calamities and distractions of the times. See ch. 5.11.

V. 10. {The city of confusion is broken down} Or, The city of emptiness; as it is rendered, Job 26.7. or, of wasteness; as Deut. 32.10. Job 12.24. or, of desolation; as ch. 34.11. Jer. 4.23. or, of vanity; such, as things void of soundness, or virtue, are, 1 Sam. 12.21. chap. 41.29. & 44.9. & 45.18,19. & 59.4. and because such things are as good as naught, and nothing worth, the word is used also for nothing, Job 26.7. chap. 40.17,23. So, cities of wasteness, that is, wasted, made or laid waste, chap. 61.4. Hence, some understand here, the city Bethel; which, both in regard of the idol, by Jeroboam there erected, 1 King. 12.29,32,33. as also of that desolation that was denounced against it, and made good upon it, 1 King. 13.2. Hos. 5.5. is by the prophets called Bethaven, that is, the house, or city of vanity, or of desolation and emptiness, Hos. 4.15. & 10.5,6. Others would have it to be Jerusalem, said to have been broken up by the Chaldees, 2 King. 25.4. Jer. 39.2. and as having been guilty of the like sins with Bethel, did undergo the like judgment, Jer. 7.17,20. & 21.13. & 32.28–35. And these seem justly to others over-narrow; but they may no less justly be deemed to range, as far over-wide, that would thereby have understood the whole world; because all that is in it, is vanity of vanities, and nothing but vanity, Eccl. 1.2. and to be brought unto its first emptiness again, Gen. 1.2. The most, and best, suppose it to be spoken, not of any one city; but by the word city, taken collectively, as ch. 25.2. & 27.10. the several cities of the kingdoms and countries respectively, which this prophecy concerned; so termed, as some of the Jewish commenters, because their inhabitants ran after idols, and other vanities, of whom this word is used, 1 Sam. 12.21. ch. 44.9. or, as others of them, rather because ruined, emptied, [and isolated], by the enemies breaking into them, and breaking down [unclear], though the word down is not in the text. See ch. 3.26. & 34.11. and it is observed by one of them, that by a kind of anticipation, it is said, the city of desolation is broken; albeit, it were not such before it was broken, but being broken, and so ruined, came to be such, to which he supposes a parallel place to be, ch. 44.19. whereof see there. But such anticipations are found manifestly, Gen. 28.19, 22. Levit. 15.16. Judg. 4.21. ch. 37.9. & 28.1. & 32.6. & 40.19. Ezek. 3.3. Nah. 3.5. Howbeit, others would have it to be termed the city of desolation, because designed, or destinated to desolation, as the city of destruction, because thereunto designed, ch. 19.18. See ch. 23.12.

{every house is shut up, that no man may enter in} Or, that there is no going in, or out, Heb. every house is shut up from entering, as ch. 23.1. Which some understand of being shut up, to keep out the enemy having broke into the city, ch. 26.20. Joh. 20.19. Others, so shut, that none goes in, because there is no business there to be done, as ch. 23.1. or, stand shut up, and neither going in, or out, for fear of the enemy, as 1 King. 15.17. 2 Chr. 15.5. & 16.1. or, because the inhabitants are gone, either captived, or slain, ch. 27.10. I suppose it may well be rendered, all houses are as shut up, so that there is no going out, or in; there is no more going in or out, than as if the houses were all shut up. See c. 22.3. Jer. 13.19. See also, ver. 22.

{every house} That is, many, or the most of them, as Gen. 41.57. so one of the Jewish commenters. Howbeit, if rendered as before was intimated, there will no such restriction need.

V. 11. {There is a crying for wine in the streets} This passage, among others, shows that this prophecy is not to be understood of the universal destruction of the world at the last day, 2 Pet. 3.10, 11.

{a crying for wine} Or, because of the wine; not calling for it, but yelling and lamenting; not, as some, for the present want so much, Hosh. 7.14. as because of the spoil, and loss of it, Lam. 5.18. Ezek. 27.30. where it should also be so rendered. See ch. 16.7–10. for they seem to wander much out of the way, who would have it understood, either of passengers, or those few left in the city, crying up and down in the streets, who hath any wine to sell; as intimating, both the scarcity of that liquor, and men's greedy desire of it, notwithstanding the calamities of the times; that which yet some of the Jewish commenters suggest, and some of ours admit.

{all joy is darkened} Extinct, put out. See ch. 8.22. & 9.19. word for word, it is eventide with it, because at even darkness comes, Ps. 104.20, 23. their mirth shall set, as the sun does at even, and end in mourning, Amos 8.9, 10. Howbeit, because the verb is in that notion nowhere else found, there may be some suspicion, that by a transposition of letters, which in Scripture is sometime observed, (see Lev. 3.7. & 4.32. 1 Chr. 4.9, 11.) the word may signify here to pass away, which with that alteration, it most frequently does, and would suit very well with the next branch. See Job 30.15.

{the mirth of the land is gone} Together with the liquor that helped to maintain it, v. 8, 9. Heb. is gone into captivity, ch. 5.13. as alluding to the captivity of the people of the land carried away by the enemy: the like allusion is in the word of Eli's daughter-in-law, when the Ark of God was taken, 1 Sam. 4.21, 22. See also, Hos. 10.5.

V. 12. {In the city is left desolation} Or, as some render it, He that is left in the city shall be desolate. Heb. desolation, as ch. 1.7. or, unto desolation, as Jer. 4.7. or as others, that is left in the city, shall be destroyed with desolation, supplying the verb from the branch ensuing, as ch. 13.13. & 18.7. and the particle oft wanting, as ch. 21.7. & 22.17, 18. which way soever we read it, the sense is plain; there is nothing left in the city, city and country are both alike stripped and plundered of all, city, for cities, as v. 10.

{and the gate is smitten with destruction} The same, in effect, is in divers terms repeated.

{the gate} Either the gates of the city, broken open and destroyed by the adversary, Judg. 9.52. Neh. 1.3. Ezek. 21.22. or, gate, for city, as ch. 14.31.

{is smitten} Heb. broken to pieces, as Mic. 1.7.

{with destruction} So the rabbines, affirming this and the former word to be sisters, and so the most take it, yet some render it, with a noise, or a crack, such a noise as soldiers are wont to make in the assault of a fort or city, Ezek. 21.22. Amos 2.2. or such a crack, as gates or walls, being violently broken asunder, or broken down, are wont to give, alluded to, Jer. 49.21. Ezek. 26.15. The reason of the ambiguity is, because both the root whence this word comes (it being nowhere else found) and some others derived from the same, and in sound coming near it, have in them, not unusually, a notion of either: the reason whereof, may seem to be, because such assaults, whereby desolation is wrought, are commonly accompanied with fearful outcries on either side. See on ch. 16.9, 10. The particle, all grant, is to be supplied, as before.

V. 13. {When thus it shall be in the midst of the land among the people, there shall be, as the shaking of an olive-tree, and as the gleaning of grapes when the vintage is done} Or, For so (as Gen. 15.5.) it shall be in the land among the people, as in the beating of an olive-tree, as with clusters left, when the vintage is done. Thus, or so, as was before said, it shall be, when these judgments shall be executed in those places, and with those people where they are put in execution, that a very small company shall be left, or escape; which may here come in, either in way of conformation of the former relation, and further amplification of the judgment therein related, by a lamentable effect, to wit, the paucity of those that should therein escape, or in way of mitigation and limitation of those sad denunciations of desolation and destruction, that yet God would not make an utter riddance of all, but reserve a remnant, that he might have a people to praise him, v. 14. The former I conceive to be principally intended, though with an intimation of the latter. See ch. 1.9. & 6.13. & 7.3. & 10.21, 22. Jer. 3.14. This some suppose to have reference to those that Tiglath-Pileser captived, 2 King. 15.29. Others, to the Jews, that either by the Chaldees were carried captive to Babylon, Jer. 39.9. or that voluntarily of themselves went down into Egypt, Jer. 43.5–7. both which I leave to the judgment of others.

{in the midst of the land} Or, earth, as Ps. 74.12. whereby some understand Jerusalem, situate (as the Jews say) in the very midst of the world, or the navel of the earth, Ezek. 39.12. near to which, say they the last judgment, or ecumenical assize, Act. 17.31. shall be held, Joel 3.2, 12. Zach. 14.4. But these are groundless conceits; in the midst of the land, is no more, than in the land, as ch. 6.12. & 7.22. as in the midst of the people, or peoples rather, (for so the text has it, as ch. 25.6, 7.) is no more, than among the people, or peoples, as Jer. 39.14. & 40.1, 5, 6. which yet argues the prophecy to concern more, than any one people.

{as the shaking of an olive-tree} Or, as in the beating of an olive-tree; it seems to have been a proverbial kind of speech: see ch. 17.6.

{as the gleaning of grapes when the vintage is done} Or, as clusters left, when the vintage is done, a defect of the epithet clusters, for clusters left, as sheep, for lost sheep, ch. 53.6. See ch. 5.2. and the clusters so left, are called the clusters of the vintage, Mic. 7.1. as, a corpse left by the soul, is called a soul, Num. 19.13. and wines drawn off the lees, are called lees; by the name of that they left, ch. 25.6. See ch. 17.6. Jer. 6.9. & 49.9. The vintage, the time of cutting grapes has thence its name in Hebrew, as the harvest, being the time of mowing grass, or reaping corn, is thence also so termed, and but one letter difference between the one and the other. See ch. 17.5, 11.

V. 14. {They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea} In this verse, and some ensuing, is described the condition and carriage of those few, the remains among each people, that should be preserved in, or delivered out of the common calamities and afflictions of those times; they should abundantly rejoice, and out of the joyful sense and apprehension of God's might and mercy therein showed them, break forth into praises of him. So ch. 12. & 25. & 26. This some restrain to those that were delivered in Sennacherib's invasion, ch. 37.31, 32. some to those that were freed from the Babylonian captivity, Ps. 126.1, 2. But it seems to be of a larger extent, and some extend it unto the times of the gospel, which yet seems not so clear.

{They} Or, these, for there is an emphasis in the word, the pronoun not only expressed, which seldom is, but with an additional adjection also to it; as Eccl. 3.18. ch. 35.2. the persons so left, as ver. 13.

{lift up their voice} The phrase is used to signify an expression, either of great grief, as 1 Sam. 11.4. Job 2.12. or, of much joy, and so here, as the like, ch. 40.9.

{sing} Or, make joyful acclamations, as ch. 12.6. & 54. Ps. 35.27.

{for the majesty of the Lord} Or excellency, as Amos 8.7. or, magnificence. See ch. 2.10. the supereminent greatness of his might, and mercy showed, both in the destruction of some, and in the deliverance of others. These words, according to the distinctions in the original appertain not to this branch, but to the next.

{cry aloud} Of this word, see on ch. 12.6. Some suppose, that it alludes there to the shoutings in vintage and harvest, ch. 16.9. Others, to the shouting of seamen, at their coming into harbor, because of the next words.

{from the sea} That is, say some, after their deliverance from their former afflictions; compared in Scripture oft to a sea, Ps. 42.7. & 69.1, 2, 15. & 88.7. & 93.3. and 130.1. Rev. 15.2, 3. when the sea shall be no more, Rev. 21.1. of this use of the particle, see on ch. 38.15. & 53.8. But other rather understand it of the place, from whence those voices of joy and praise should be heard, which some understand of those that are upon the sea, Ps. 65.5. & 107.23. as if the sense were, that God should be magnified both by sea and land, Ps. 96.11. & 98.9. Others, from the sea, that is, from the west, as ch. 49.12. from Palestine, which lay west from Judea, ch. 9.12. or the sea coast, the utmost bound of the land of Israel westward, Josh. 1.4. and 15.47. or, the isles of the midland sea, verse 15. or lastly, which is most likely, the transmarine lands, or sea coasts in general, where any of those shall be found that were partakers of this deliverance.

V. 15. {Wherefore glorify ye God in the fires, even the name of the Lord God of Israel, in the isles of the sea} The faithful delivered, and escaping the forementioned calamities, as they celebrate God's name, for both his judgments on the wicked, and his goodness to themselves; so they incite others also to do the like with them, and encourage one another thereunto: so Ps. 34.3. ch. 12.4, 5.

{in the fires} You that abide yet in the fire of tribulation, Ps. 66.10, 12. ch. 48.10. despair not, nor be discouraged; but by your patient sufferings glorify God, and depend upon him for deliverance, Ps. 94.19. Mat. 5.12. Act. 5.41. & 16.25. Rom. 5.3. 2 Cor. 4.8, 9. & 6.9, 10. Phil. 1.18, 20. & 2.17. Col. 1.24. Jam. 1.2. 1 Pet. 1.6–8. & 4.12–14. Or, in the valleys, so termed, as some, by way of antiphrasis, as a grove in Latin; because they enjoy less light that live in them, than those that dwell in higher places on the hills; or as others rather, for the plenty of herbs, and green things that there grow, ch. 18.4. & 26.19. So divers of the Jewish doctors understand that, Gen. 11.28, 31. Ur of the Chaldeans, that is, the vale wherein the Chaldeans dwelt, for their country lay low: see ch. 21.1. and they suppose the valleys here mentioned, because more cities are usually in valleys, for conveniency of watering and feeding, Ps. 64.12, 13. & 104.10, 14. than on hills, ch. 32.19, 20. and this seems most probable. Though there want not Jewish critics that would have the word signify holes, as two other words somewhat near it do, both found together, ch. 11.8. expounding it either of such holes and caves, wherein they lay hid, 1 Sam. 13.6. & 14.11. or of such holes and dungeons wherein they were held, ch. 44.22.

{the name of the Lord} The Lord himself, as Ps. 9.2. & 69.30. his power and majesty, Deut. 28.58. 1 King. 8.41, 42. see ch. 30.27.

{the God of Israel} By his judgments manifested to be the only true God, 1 King. 18.39. Ps. 9.16. & 83.18. ch. 45.6. Zach. 14.9. but therefore, says the rabbine, here so styled; because for his Israel he does all this, ch. 43.3, 4. & 45.4.

{in the isles of the sea} The isles, whereof great store in the midland sea, Ps. 97.1. or, the regions bordering upon the sea, see v. 14. ch. 21.6.

V. 16. {From the uttermost part of the earth have we heard songs} Or, of the land, as v. 3. The generality of the joy, and praises of God, from that scattered remnant, out of all places, far and near, where any of them are found: there is nothing but singing with them; all the land over they sing so loud, that they may be heard even from the land's end: see the like of lamentations and outcries, ch. 15.4, 5, 8. Jer. 49.21.

{the uttermost part} Heb. wing, as ch. 11.12.

{songs} Songs of deliverance, Ps. 32.7. such ditties properly, as are made to be sung unto some musical instrument, and those are in Greek also peculiarly termed Psalms, Col. 3.16. see ch. 12.2.

{even glory to the righteous} Some make this the subject matter of their singing, to wit, Glory be, or be given, to the righteous, that is, to God the righteous One, whose righteousness has been manifested and magnified in the execution of judgments above mentioned, Ps. 19.9.4. Apoc. 7.12. & 15.3, 4. & 19.1. Others understand it of the godly and righteous, by those deliverances made beautiful, delightful, amiable and honorable: see Ps. 149.4, 9. and they read the words, a beauty, or beautiful ornament, to the righteous: see ch. 28.5. and of the term itself, ch. 4.2. righteous, for righteous ones, as ch. 3.10.

{But I said, my leanness, my leanness} After the relation of this great glory that should fill the hearts of those that should escape so, as to survive the judgments before denounced; the prophet, in an abrupt manner, breaks off that his cheerful and gladsome discourse; and to show how full his heart was of grief and regret for the miseries that were the whilst to befall his people, he falls to lament their condition, as well in regard of their grievous sins as of the great variety of dreadful and unavoidable judgments, that for the same should be inflicted upon them; withal, making a very pathetical profession, and affectionate expression of his own present affliction, upon the very foresight thereof; so Jer. 9.1.

{My leanness, my leanness} The old Latin, following the Chaldee, renders it, My secret to myself, my secret to myself. And the Chaldee expounds it of a secret revealed to the prophet, concerning the retribution of the wicked in one kind, and of the righteous in another; but neither is the last letter in it a pronoun but the formal and usual termination of the word, as in others of the like stamp, nor is the word ever found without in Hebrew, as it is, when it signifies a secret, in Chaldee; nor has either the root itself, from whence the word rises, or any other of the same stock, any other notion, but of leanness, as our English therefore well renders it. See Num. 13.21. ch. 10.16. & 17.4. Ezek. 34.20. The meaning is, that, the grief of his mind was so great, for the perfidiousness of his people, and God's wrath thereby incensed, and sure shortly to seize on them, that even the flesh of his body was also wasted and consumed with it, as with some emaciating and pining disease. So Ps. 69.9. and 119.139. See also the like expression, upon other occasions, Ps. 22.15, 17. & 32.4. & 102.3–5. & 139.83. The repetition is only to manifest the vehemency of his affection: see the like, Jer. 4.19.

{woe unto me} Or, wo is me, or, alas for me; for it is spoken, not in way of denunciation, as ch. 29.1. but in way of lamentation, as Lam. 5.16.

{the treacherous dealers have dealt treacherously; yea the treacherous dealers have dealt very treacherously} Heb. dealing treacherously, have dealt treacherously, as Jer. 5.11. that is, they have dealt exceeding treacherously; or, have dealt treacherously oft times, again and again. He cannot multiply words sufficiently, to express the extreme perfidious courses and carriages of his people towards God; whom by so many special and peculiar obligations, they stood so deeply endeared unto, and had so oft, and so solemnly engaged themselves: that which made their trespasses and transgressions far the more heinous than the sins and excesses of any other people, Ps. 81.11. Amos 3.2. See the like heaping up of various expressions to the same purpose, Dan. 9.5, 6. For it cannot be so fitly understood of other persons dealing perfidiously with God's people; albeit it be true, that divers of them so did, ch. 21.2. & 33.1, 8. Lam. 1.2. and so some apply it; as if the prophet mourned not so much for their treacherous dealing with God, as for others' treacherous dealing with them.

V. 17. {Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth} Heb. Fear, and pit, and snare. The heinousness and grievousness of their sinful courses was before, the dreadfulness of God's inevitable judgments upon them, for the same, now ensues. Thus when sin is come to a height, judgment follows it at the heels, Gen. 15.16. Ezek. 7.10, 11. Mat. 23.32, 36. 1 Thess. 2.16. In these words, a variety of perils, of sundry sorts, is implied, and they are knit together with a copulative reiterated, as pursuing the same persons; that if they chance to miss in the one, yet they may be sure to take in the other, v. 18. The words run very elegantly, in a near affinity of letter, and sound, in the original; as if we should say, Scare, and sewer, and snare, or the like; yea, the words come so near, in letters and sound, one to another, that sometime one of them is, in some copies, read for the other, as Lam. 3.47. See the same, Jer. 48.43.

{O inhabitant of the earth} Inhabitant, for inhabitants: as ch. 5.3. but there is some emphasis, here, in it; as if each one should be exposed to the same perils: of the earth, or land, as v. 16. which the Jewish commenters would, by all means, put off from their own nation, to the people abroad in the world.

V. 18. {And it shall come to pass, that} Heb. And it shall be: as ch. 17.4.

{he who fleeth from the noise of the fear, shall fall into the pit, and he that cometh out of the midst of the pit, shall be taken in the snare} The meaning is plain, he that escapes one danger, shall fall into another: as if he said, he that flees for fear of the enemy, either breaking in upon him, or pursuing him, shall fall into some well, or ditch; as those, Gen. 14.10. and if he get out of that, (though he may then think himself safe,) shall fall into the hands of some that lie in ambush for him, or the like, as Judg. 20.42, 43. See the like, 1 King. 20.30. Amos 5.19. & 9.2, 3. and an allusion to somewhat the like, Prov. 29.25. There seems to be, in the words, a metaphor, taken from the manner of hunters' dealing with deer, or other wild beasts, whom, when they have digged pits for, and covered with some loose, or light matter, and set toils, or gins and snares, not far from them, that if they escape, either passing by or getting up out of the one, they may be surprised with, and held fast in the other, do then, with noise and clamor raised, rouse up their prey, and so drive them, while they flee to save themselves, for fear of the noise, into these pits, or gins, that they have beforehand prepared for them, to intercept them in their flight. Hereunto are frequent allusions in Scripture, Ps. 9.15. & 10.8, 9. & 35.7, 8. & 57.6. & 64.5. & 91.3. & 124.6, 7. & 140.3, 11. Jer. 16.16. Lam. 3.52. & 4.18, 20. Howbeit, I cannot concur with those, who in the word fear, suppose an allusion to such feathers and papers, as hunters use, with us, to blanch the deer with, or that string or line, furnished with the like, which they are wont, anciently, to scare wild beasts with, to the same purpose that ours do; because in Latin, it is termed formido, that is, the fright or the scare, for it suits not well with the words of the text, wherein it is said, not, from the sight, as it should be, if that were intended, but, from the noise (which that makes none) of the fear: and indeed, the noise, or voice of the fear, is nothing but the fear of the noise: as, the uncleanness of a man, for, a man of uncleanness, Levit. 7.21. the oath of obligation, for the obligation of an oath, Num. 30.14. and to flee from the sound, or the noise of the fear, is no other, than to flee for fear of the noise: as for fear of the sword, ch. 21.15. or, to flee from the dreadful noise; as ch. 33.3. a noise of fear, for a fearful noise, or, a noise, or report of some fearful evil approaching, as Job 15.21.

{out of the midst of the pit} For, out of the pit, simply; as Prov. 5.15. Jer. 51.6. with Rev. 18.4. Ezek. 32.21. Amos 6.4. See Jer. 41.7.

{for the windows from on high are opened, and the foundations of the earth do shake} This is further added, more fully to illustrate the unavoidableness of God's judgments; the vengeance of God breaking forth, and surprising them, both from above, and from beneath, as well over their heads, as under their feet; and as no shelter for them, against the one, so no steady standing for them, in regard of the other.

{the windows from on high are opened} From on high, that is, from heaven. So ch. 32.15. Lam. 1.3. the windows from heaven, for, the windows of heaven: as, a boar from the wood, for, a boar of the wood, Ps. 80.13. Or, the windows from above pour down, being opened, or are opened, and pour down, from above. Of which concise and comprehensive form of speech see on ch. 14.12. & 38.17. The windows of heaven are said to be set open, to intimate, sometime, abundance of blessings, Deut. 28.12. Mal. 3.10. sometime, to express as large measure of unavoidable judgments; and so here, in way of allusion, either to the general deluge in Noah's days, Gen. 7.11. or, to that dreadful destruction of Sodom and Gomorrah, Gen. 19.24. See Ps. 11.6. Rom. 1.18.

{the foundations of the earth do shake} An hyperbolical phrase, very frequent in Scripture; whereby is represented that exceeding terror and astonishment, wherewith people are surprised and transported, upon the manifestation of God's might and wrath, in some extraordinary judgments; as if the earth, to the very center of it, shook under their feet. See Ps. 18.7. ch. 2.19, 21. and 13.13.

V. 19. {The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly} The prophet proceeds, still, in the rhetorical amplifications of the ruins and subversion of the kingdoms and states coming within compass of this prophecy, so subverted, and all things with them turned upside down, as if the earth itself, that bears them, were rent, and torn asunder and shattered, and not able, any longer, to consist, or to subsist. So v. 1, 18, 20.

{is utterly broken down} Heb. in breaking asunder, or to pieces, is broken asunder, or, to pieces. For that is, the more proper notion of the word, and better suits with the object here, the earth. So Ps. 2.9. Prov. 11.15. & 13.20. & 25.19.

{is clean dissolved} Heb. in dissolving, is dissolved, or, rather, in renting, or, tearing, is rent, or torn asunder. For though the word in one form signifies to dissolve, break, frustrate or make void, vows, covenants, and contracts, Num. 30.3, 12, 13, 15. v. 5. yet in the form here used, it signifies to rent, or tear asunder, some solid body, Job 16.12. Ps. 74.13. and there, of the word for clefts, or ruptures in the ground, ch. 2.20. yet there may be a glance at the former, here, in this latter, as noting a retaliation of transgression, and penalty; the earth is broken, and rent asunder with them; because they have broken and violated their covenant with God. v. 5.

{is moved exceedingly} Heb. in moving, is moved. The word is used for such a moving, by which a man staggers, so as his feet are scarce able to keep him standing upright, Deut. 32.35. Ps. 13.5. & 17.1. & 66.9. & 98.18. or, for such a moving, where somewhat is removed, out of its former fixed seat, ch. 54.10. Applied to the earth, or land, and the states and kingdoms thereof, Ps. 46.6. and 60.2.

V. 20. {The earth shall reel to and fro, like a drunkard} Or, reeleth: that it may run in the same tenor with the former. The future is frequently used of things spoken of, as past, or present, Ps. 1.2. & 18.6, 11, 13, 16, 20. Heb. reeling reeleth, the same term is used, ch. 19.1. & 29.9. and the same similitude, Ps. 107.27. ch. 19.1. Jer. 23.9. It is the same in effect, but clad under a new notion in other terms, that was before, v. 19.

{and shall be removed like a cottage} Or, is removed, as before. The word properly imports a flitting, or removing from place to place; the curse of Cain, Gen. 4.14, 16.

{a cottage} The word is used, ch. 1.8. for a shed, that a gardener, or keeper of a garden, sets it up in it, there to repose, or to shelter himself in a storm; or from thence to watch the fruits, or plants in it: and it is there rendered, a lodge: but it seems here to be taken for a tent; either a soldier's tent, as some, that is taken down and removed, when they are to march, or are quitting of their quarters; or, a shepherd's tent, which he removes from place to place, as he finds conveniency of feeding for his sheep, ch. 13.20. and 38.12.

{and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again} Or, that it shall fall, and not rise again; as Judg. 7.13. the judgments of God, by the transgressions of its inhabitants procured, shall lie so heavy on it, that it shall sink down under the weight of them, and not be able to recover again its former estate. See v. 5, 6.

{the transgression} That is, punishment of it: as Gen. 4.7, 13. Prov. 29.22.

{heavy} In the punishment of it, Ps. 38.4. Ezek. 33.10. a metaphor taken from weighty burdens, so heavy, that a man cannot stand upright under them.

{not rise again} Heb. not add to rise. So Jer. 25.27. & 51.64. Amos 5.2.

V. 21. {And it shall come to pass in that day, that &c.} As ch. 10.27.

{the Lord shall punish the host of the high ones, that are on high, and the kings of the earth, upon the earth} None so great, or high, in power, or place, that shall escape in this judgment of God, v. 2. ch. 5.15.

{punish} Heb. visit upon: as ch. 28.14.

{the host of the high ones, that are on high} Or, The host of that high one, (that is, as some think the king of Assyria, ch. 10.12.) that sitteth on high, so far above other princes, ch. 36.4. or, as the king of Babylon, in his own haughty conceit, ch. 14.13, 14. or, the host of each high one, with the high one himself, not their hosts alone, but themselves also: as Ps. 68.12. ch. 34.2. So is the particle used, 1 Sam. 1.24. Jer. 11.19. Or, each high one, in his height, that is, the highest of men, in their highest estate. And so the latter part of the verse, should expound the former. But some would have it meant of the celestial bodies, the sun, and the moon, that are said to be darkened, v. 23. the darkening whereof is counted a dismal sign, ch. 13.10. Joel 2.21. to the heathen especially, Jer. 10.2. Some, of the angels, that stand for several kings, and seem concerned in their affairs; them in heaven opposed to, yet joined with, the kings on earth. So some of the Jewish commenters, from Dan. 10.13, 20, 21. Of Christian writers, not a few, of the devils, those principalities, and powers, that are said to be in high, (as our last edition renders it,) or rather, in heavenly places, that is, aloft, in the air, Eph. 2.2. (as, the birds of heaven, Ps. 8.8. Matth. 13.32. that is, of the air,) and are to be judged at the last day, 1 Cor. 6.3. Jud. 6. And some again, of their idols, set usually aloft, 2 Chron. 34.4. or their images of the celestial bodies, ch. 17.8. and 27.9. Amos 5.26. Act. 7.43. See ch. 19.1. and 46.1. Others, of the heavenly host here on earth, that is, the church militant, which should be visited, as well as the world, and the princes of it, Lam. 2.1. Dan. 8.10. Rev. 12.1, 3, 7. Among this great variety of interpretations, to which divers others might be added; I suppose that most probable, that by the host of the high one, (the word collectively taken; for those, that sit aloft, ch. 26.5.) are meant, those great monarchs and potentates, such as the heads were of the Assyrian, and Chaldean empire, styled not barely kings but kings of kings, Dan. 2.37. and whose dominion is said to reach up unto heaven, Dan. 4.20, 22. whose resplendent state and majesty, is also compared to the luster and brightness of those celestial bodies, ch. 13.19. with 14.7. v. 23. and whose dejection and downfall, therefore, is resembled by similitudes, taken from, and glancing at the dissolution and alteration that those heavenly substances shall, in likelihood, undergo at the last day. See ch. 34.4. Rev. 6.12–14. as on the other side, the restitution and restoration of God's church, and children, after some long captivity, or grievous calamities, is wont to be deciphered by resemblances drawn from, and alluding to, the general resurrection, and glorious condition that the whole body of the faithful, shall, at the last day, attain, ch. 26.19. Ezek. 37.1–14. Dan. 12.1, 2.

{and the kings of the earth, upon the earth} Or, that are upon the earth; that it may answer the former branch: those kings and princes, who though great, and high, in regard of those that are under their command; yet seem to have their thrones on the ground, in comparison of those their superiors, so far above them, that they seem to have their thrones set among the stars, or above the clouds, ch. 14.13, 14. See ch. 10.9.

V. 22. {And they shall be gathered together, as prisoners are gathered together in the pit, and shall be shut up in the prison} These great ones, of both sorts, or sizes, when God shall have executed judgment thus with them, shall, as common people captived, be kept down, and kept in so by his almighty power, that they shall no more be able to stir abroad, or to act aught, as they had wont to do, until he please to release them, and set them at liberty again, than as if they had been all that while kept fast shut up in some dungeon, or some strong and close prison. See Zach. 11.9, 12. Rev. 20.1–3. and of such like executions of judgment on such, 2 King. 23.33. & 25.7. 2 Chr. 33.11. & 36.6. Ps. 149.7, 8. ch. 38.33. Jer. 52.12. Ezek. 19.4, 9. Lam. 4.20.

{be gathered together, as prisoners are gathered together} Heb. gathered together with the gathering of a prisoner, as some render it; and so it should be like the phrase used, ch. 10.26. & 27.7. & 62.5. but because the former noun is not in a form of regiment, it would rather be rendered, as the rabbines conceive it, they shall be gathered with a gathering, (that is, exactly, or strictly gathered, so as none shall escape; as throw with a throwing, ch. 22.17. and as, Gathering gather, Mic. 2.12. besides that, the verb is in a form also implying no less, and so ch. 33.4. Zach. 14.14.) as a prisoner, (to wit, is gathered) or, as prisoners (the word taken collectively, as Ps. 79.11. & 102.20.) are gathered together, a defect of the note of similitude, as ch. 22.18. yet some render it without any such supply, they shall be collected, being collected, bound. Heb. say they, a collection bound: but this sounds very harsh; unless we read, and bound; but the word is not a particle, but a noun, and that singular; and so also, the text seems overforced. Nor does that, which some of the rabbines suggest, come off any more smoothly, to wit, that those great ones, Israel's enemies, when they are gathered together, shall be as a man in bonds, not able to stir hand or foot, until they have submitted themselves to God's people. See somewhat the like, ch. 22.3. For as for the Latin, they shall be gathered with the gathering of one bundle, it cannot be admitted, since that the word here used, does nowhere signify a bundle, but a prisoner always, or one in bonds, ch. 10.4. & 42.7. nor any interpretations therefore grounded thereupon.

{gathered together} That is, say some, destroyed, because the word sometime seems to have some such like notion, ch. 57.1. Jer. 8.13. Hos. 4.3. Zeph. 1.2. but the most take it, in the ordinary and most common sense, they shall be gathered together as malefactors are oft times out of several places, to be laid up fast in some jail or prison, until the day, either of assize, or of release.

{in the pit} Heb. on the pit; yet the particle is also so used, ch. 38.20. and in the next branch; and if it be so taken here, it may seem, that somewhat else should be supplied, and the text thus read, they shall be gathered together—and cast into, or laid up in the pit: of which manner of concise speech, see v. 18. Otherwise it may be rendered, they shall be gathered together—for the pit; as malefactors for the jail.

{the pit} That is, say some, the grave, which men's carcasses are wont to be cast into, ch. 14.16, 20. & 38.18. others better, the dungeon or hole, wherein prisoners are cast and kept, Jer. 37.16. & 38.6. Zach. 9.11.

{and they shall be shut up in the prison} Or, in prison: for there is no article in the text; nor does it suit so well here: or, as in prison, as in the former branch; as a prisoner, they shall be as surely and narrowly restrained and curbed, as if imprisoned and mured up in the strongest and strictest place of restraint. There is in the Hebrew a near affinity between the verb and the noun; the word rendered prison, signifying a shutting up, or, a place of shutting up, Ps. 142.7. ch. 42.7. and the verb is in the more weighty form, as Josh. 6.1. v. 10. Jer. 13.19. importing a strict and sure shutting up.

{and after many days shall they be visited} What manner of visitation it is that is here intended, is among interpreters much controverted: Some, and those not a few, both Jewish and Christian writers, understand it of a visitation, not for good, but for evil: so divers of the rabbines, of whom, some suppose it to allude to the manner of men's dealing with captives and slaves, whom they keep shut up all night, and in the morning let out to labor: Others, unto the wonted manner of proceeding with malefactors that are committed to prison, and there kept until they be brought forth unto execution, or to trial. Where in the main, to wit, that the visitation here mentioned is no matter of mercy, those Christian writers concur with them that interpret this whole prophecy of the general judgment at the last day; which yet because this passage seems to oppugn, some of them seems to make use of a rabbinical exposition, though not naming the author, rendering the words from, or, for, many days; and expounding it, of being questioned, and upon trial condemned to suffer for the sins that had been, in many days, committed by them, or, committed not many days after their commitment before mentioned; but many days before they were brought to their trial, 2 Cor. 5.10. But the most of ours, and the most judicious, expound it of a visitation in favor and mercy; such as is intimated in the like phrase, Gen. 21.1. & 50.24, 25. Exod. 4.31. Ruth 1.6. Zeph. 2.7. which the Jewish writers, that go this way, expound, some of their own nation, that though they were held in bonds and captivity, for some space of time, both princes and people; yet, at length, God would in mercy visit them, and set them at liberty again, ch. 27.12, 13. Jer. 29.10. & 32.37. & 52.31–33. Others more largely of other nations and states, that should, after these judgments executed upon them, being bettered by them, adjoin themselves to God's people, and find mercy and grace. Wherein we willingly concur with them, acknowledging the same to be fulfilled under the kingdom of Jesus Christ, the true Messiah, in those other nations; and desire to see accomplished, also, in them, ch. 2.3, 4. & 18.7. & 19.20–22. & 23.17, 18. & 60.3, 11, 12. But here a rub would be removed, cast in our way by a late interpreter of prime note, that may else impeach the free progress of this exposition; the rather, because our late translators have afforded it admission into the margin, though not into the text. This learned man, therefore, renders the word here, not, they shall be visited, but, they shall be missed, or, found wanting; that is, for many days, or, for a long time, they shall not be extant, as he expounds it. And it is true, indeed, that such a notion the word here used sometime has; it signifies, first, and properly, to visit, or to survey: and in the next place, upon survey, to take notice of the absence, or presence of those things, or persons, that come within compass of the survey, and to dispose of them, this way, or that way; for evil, or for good. Hence it comes to pass, that sometimes it signifies to miss, and to be missing, as Num. 31.49. 1 Sam. 20.18. & 25.7, 15. 2 King. 10.19. ch. 34.16. But that cannot be made good, which to strengthen this interpretation, here, is averred, that in that form which is here used, put absolutely, it never signifies otherwise: nor if it were so in all other places, where it is so put, would it necessarily follow, that it cannot otherwise be understood here. For first, it is apparent that it is used otherwise, where put absolutely, without any addition, in a place parallel to this, Ezek. 38.8. where it is said, After many days thou shalt be visited, that is, as this author himself renders it, execution shall be done upon thee; and that indeed is the genuine sense of the place, thou shalt be visited, to wit, with evil, as Solomon more fully, Prov. 9.23. where the same word is in the same form used, he shall not be visited with evil; and if it do so signify, when good or evil is added; why not where neither is expressed, since that in the active, it is so frequently used without either? Again, it seems but a harsh exposition, After many days, they shall be missed; that is, they shall not be extant for many days: and lastly, the like term used, but in the active, of Tyre, ch. 23.17. after seventy years the Lord will visit Tyre, helps much, both to confirm that which we have here in the text, and to enervate that which the margin suggests.

V. 23. {Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously} This chapter containing the first part of the present sermon or prophecy, the prophet closes after his wonted manner, with a passage concerning the spiritual, yet conspicuous glory, and magnificence of the gracious kingdom of God, in the times of the gospel, ruling in his church, by his Christ, the brightness and majesty whereof should be such, as no light of sun, or moon; no glory or magnificence of any worldly state, should be comparable thereunto.

{Then} When God shall have manifested his might and majesty, both in dejecting, and in restoring again kingdoms and states; in visiting them in wrath first, v. 21. and then in mercy again, v. 22. Heb. And, as ch. 8.3, 14.

{the moon} So called in regard of her whiteness, as here: so Cant. 6.10. ch. 30.26. an emblem of worldly state and glory, subject to change and variety, Rev. 12.1.

{shall be confounded} Or, blush; as alluding to the notation of her name; she shall blush for all her white or pale face; or, be ashamed; for that the word properly signifies, and so is it rendered Ps. 34.5. & 71.24. ch. 54.4. Jer. 50.12.

{the sun} So termed in regard of his heat, Ps. 19.6. both here, and Job 30.28. ch. 30.26. an usual type of the greatest and most resplendent glory, Jud. 5.31. Mat. 13.43. & 17.2. Act. 26.13. 1 Cor. 15.41. Rev. 1.16. & 12.1. for the sentence rises here, from the moon to the sun, as Cant. 6.10. ch. 30.26. from the less light to the greater, Gen. 1.16.

{shall be ashamed} Or, because this suited well with the former; shall be abashed, which both in letters and sound, comes very near to the Hebrew; whence in likelihood also, it has its original, both words are oft conjoined, as of a near or common notion, in some of the places above recited, and elsewhere. The less lights lose their light or luster, at least, upon the appearance of some far greater and more glorious one; which by its eminent splendor dims their former bright, but far inferior beauty: so the taper burns dim in daylight, and the moon and stars appear not when the sun shines forth, Joh. 3.30. & 5.35. 2 Cor. 3.10.

{when the Lord of hosts shall reign} Ps. 33.1. & 97.1. when the kingdoms of the world, shall be the kingdoms of the Lord, and of his Christ, Rev. 11.15.

{in mount Sion, and in Jerusalem} The types of his church, see ch. 2.2, 3.

{and before his ancients gloriously} Or, in glory, or, with glory, as most conceive it to run in the Hebrew, the defect of the particle being frequent, as ch. 22.17, 18. v. 22. or, as some other, and there shall be glory, before; or, in the sight of his ancients, or, the ancients thereof, that is, of the church of Israel, a type of the main body of the faithful, Rev. 4.4. & 5.8, 9. among whom, and in whom, God more specially manifests his glory in his ordinances, and the passages of his providence, in the regiment of his church, Ps. 29.9. See ch. 4.5. for they narrow this precious and pregnant prophecy overmuch, that restrain it to God's magnifying himself, his might and his mercy; in relieving Jerusalem, by the slaughter of those that besieged it, ch. 37.36. and the elders of Israel, their going up with their rich robes unto the temple in triumph, there solemnly to bless God for it, ch. 38.19, 20.

CHAPTER 25

V. 1. {O Lord thou art my God, I will exalt thee, I will praise thy name} The prophet in the former part of this chapter, as one transported with the apprehension of the transcendent majesty, might, and mercy of God manifested, in the just execution of his vengeance on the insolent and obstinate wicked of all sorts, and the gracious protections and deliverances of his poor distressed, despised, and dejected people, and with the consideration of his admirable and unexpressible wisdom, most clearly revealing itself in the passages of his providence concerning either, does abruptly break off the file of his prophetical discourse, and falls into a solemn celebration and praising of God for these his wonderful works, as well of judgment as of mercy; and in the latter part, so returns again to his former discourse, that it is not easy to design or fix the precise lists or limits of either, they are so artificially interwoven the one with the other.

{O Lord thou art my God} Some suppose this sacred hymn to be conceived, as in the person of the elders, or ancients, mentioned, ch. 24.23. and so those words wanting to be supplied, In that day it shall be said, as v. 9. or, In that day shall this song be sung, as ch. 26.1. But I conceive it rather to be an expression of the prophet's own affection and disposition, much taken with the mercy and goodness of God in these counsels and courses of his showed to his people; such like holy breathings may be observed to break oft from God's children amidst other their discourses, Jer. 10.7. & 16.19. 1 Tim. 1.17. Rev. 1.5, 6.

{thou art my God, I will exalt thee} So Moses, Exod. 15.2. thou art my God, the pronoun for the verb substantive, as Ps. 44.4. I will exalt thee, so Ps. 30.1. & 141.1. God exalts his, Ps. 37.34. ch. 1.2. and they exalt him: he them, by making them high and great; they him, by acknowledging and celebrating his sovereignty and his greatness.

{I will praise thy name} That is, thee, as ch. 12.1. So Ps. 54.6. out of a full assurance of what will be done, he praises God for it, before it is done. So Ps. 13.5, 6.

{for thou hast done wonderful things} Heb. a wonder, as ch. 29.14. but here taken collectively, as Ps. 77.11. see ch. 9.6.

{thy counsels of old are faithfulness and truth} Or, counsels of old faithful and firm: Or, even thine ancient counsels, or, purposes, done in faithfulness and truth. For some read the words, as an entire proposition apart by itself, what you had determined; or, (as those that conceive them spoken as already done in the person of God's surviving people) what things you did foretell long since, are all faithfully and really fulfilled. Others, as an additional by way of amplification, to the former, showing what those wonders done were, to wit, things consulted and resolved on long ago, most faithful and most firm counsels, or contrivances or purposes, (see ch. 23.8.) for things consulted, contrived, and purposed, as Ps. 81.12. Mic. 6.19. Of old, long ago, as ch. 22.11. faithfulness and truth, or firmness, for things, or counsels, contrivances (supplied by repetition, as Ps. 111.7.) of faithfulness, and truth, or firmness, that is, most faithful, and firm, or true, as Deut. 32.4. Ps. 119.30, 87, 142, 151. yet firm and firmness there, rather than true or truth, because the word in the singular nowhere else found, is in the plural used for pillars, 2 King. 18.16. or counsels, contrivances, and purposes, things consulted, or contrived and resolved on; in faithfulness and firmness, a defect of the particle in, as ch. 24.22, 23. & 41.2. faithfulness and firmness, says a rabbine, one and the same thing, in two terms of the same stock, and the same sense; as the like, Jer. 16.19. But I suppose yet, there is in either place some difference; faithfulness is one thing and firmness another; and though the one is with God, ground sufficient for the other; yet with men, oft it is otherwise; faithful enough a man may be in his purposes; and yet his designs may prove infirm: but in God's counsels, both concurring, give good and sure ground of praising him, for the doing of them, though not yet done, when so faithful and firm; and as sure therefore to be done, as if accomplished already, Matth. 5.18. Mar. 13.30, 31.

V. 2. {For thou hast made of a city, an heap; of a defenced city, a ruin} Or, Thou dost make. You manifest your might in overthrowing and ruining the cities and strongholds of your enemies and the enemies of your people. A learned late writer thus renders the words, Thou hast from being a city, (or that it may no more be a city) brought a fenced city to an heap, to ruin a palace of strangers, from being a city: or, that it may no more so be.

{a city} Collectively for cities, as v. 3. ch. 26.5. though some restrain it to Jerusalem, Ps. 79.1. a most unlikely thing, that the prophet should praise God for the destruction of Jerusalem, which the psalmist there so much laments. Others, to Babylon, ch. 13.19–21. Jer. 51.25, 26. with more probability. But it seems here to be more general.

{an heap} Heb. to an heap, and so after, to ruin; and it might therefore be rendered, thou hast brought it (oft wanting, as ch. 9.9. & 21.3.) from a city to an heap; from a fenced town to ruin, that is, to a ruinous heap, as ch. 23.13. where the same phrase is so rendered. So, to be unto desolation, is, to become desolate, Jer. 12.11. the latter repeats the same thing only with some emphasis, implying, that no strength of the creature can stand out against God, ch. 2.15. & 27.10.

{a palace of strangers to be no city, it shall never be built} Heb. from a city: of which phrase, see on ch. 23.1. & 24.10. the latter part may be rendered, that it be not built forever, Job 12.14. a defect of the particle, as ch. 5.11. & 10.2. forever, here may imply, not simply at any time, but for a long time, or an age, as Exod. 21.6. 2 King. 5.27. Ps. 37.18, 27. ch. 34.10. for as for that commentitious distinction of the word here used, that being written at full, as it is here, it should signify eternity, when otherwise, some long time, but finite; it may by manifold places of Scripture be controlled and confuted: it is full written in most of the Scriptures above mentioned; it is otherwise, Exod. 3.15. & 15.18. Deut. 32.40. and elsewhere; where yet of necessity, it must signify eternity, when otherwise, some long time, but finite; it may by manifold places of Scripture be controlled and confuted: it is full written in most of the Scriptures above mentioned; it is otherwise, Exod. 3.15. & 15.18. Deut. 32.40. and elsewhere; where yet of necessity, it must signify eternity. By the palace of strangers, some Jewish writers would have Babylon here meant in particular; and some of ours, Rome; (the former words they understand both more generally) so called, say they, because there the Chaldean court was to which strangers from all parts repaired, ch. 13.22. But the most take the word palace here, as city before, collectively: so ch. 32.14. The palaces, for royal cities, seats of great kings, as ch. 23.13. called the palaces of strangers, that is, possessed by strange people of other nations, than Israelites; as strangers, and Israelites do commonly counterdivide, 1 King. 8.41. Jer. 5.19. Lam. 5.2. Eph. 2.12. so v. 5. Or, as some, strongholds furnished and guarded with foreign forces, ch. 13.14. Jer. 51.9. Ezek. 27.10, 11. But I see not how the version of these latter, sorts well with the text.

V. 3. {Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee} The stoutest and strongest of them, that before would not acknowledge you, either escaping and surviving in the states and kingdoms subverted, or living in remote places, and hearing the report of their fall, shall be enforced to give glory to you; and they that were formerly a terror to others, shall then stand in awe of you. So Exod. 5.2. & 8.8. & 9.27, 28. & 15.14, 15. Ps. 18.44, 45. & 66.3. & 83.16. city for cities, as v. 2. and cities for inhabitants, as ch. 19.18.

V. 4. {For thou hast been a strength to the poor, a strength to the needy in his distress} Or, because thou hast been a stronghold, or fortress to the poor, a stronghold, or fortress to the needy, for so the word properly signifies, ch. 23.4. & 30.3. distinguished from strength, Jer. 16.19. That which shall gain so much glory to God, will be, not only the consideration of the destruction of those mighty ones, with their states and kingdoms, that opposed him and his people, v. 2. Dan. 2.44, 45. but the observation also of his powerful protection of his poor despised and dejected ones, formerly oppressed by them; and of his strange deliverances wrought for them in their deepest distresses, Ps. 9.9. & 18.27. A very conspicuous and remarkable example hereof, does the raising of the siege of Jerusalem, if it were, at least besieged by Sennacherib; the raising of his camp, howsoever, intended for the siege of it, afford, ch. 37.36. Yet to restrain it to that, I suppose it to be a needless narrowing of the text.

{a refuge from the storm} What he had said before of God's protecting, and delivering his poor people, is here illustrated by certain elegant resemblances, this taken from such places of covert and shelter, as in storm and tempest of wind or rain, men or beasts are wont for succor and safeguard to retire to, ch. 4.6. & 32.2.

{a shadow from the heat} See ch. 4.6. & 32.2. v. 5.

{when the blast of the terrible ones is as a storm against the wall} Or, for the blast of the violent ones, was like a storm against a wall, as rendering a reason, why there was no small need of such shelter and safeguard; because the violent rage of the wicked, until by God repressed and suppressed, Ps. 76.10, 12. was like some furious gust of wind, or storm of rain or hail, that beating on a wall, and that but a weak one, either wholly shatters, or shrewdly shakes it, ch. 28.2. Ezek. 13.10, 11, 14. Mat. 7.25. a storm of a wall, for a storm against a wall; as, a covert for a storm, for a covert from, or against a storm, ch. 32.2.

V. 5. {thou shalt bring down the noise of strangers, as the heat in a dry place} Or, But, as the heat, in a drought; or, dry place, so the tumultuous noise, or, tumult, of the strangers, didst thou abate. The adversative, oft wanting, is to be supplied; as Ps. 119.103, 113. to clear the connection of this verse, with the close of the former. You did suppress their tumultuous noise and rage; as the extreme heat of the sun, in an open plain, or on some heath, putting passengers to much pain, is much abated, by the intervention of some thick cloud, or, the shade of some shroudy tree. See ch. 4.6. & 32.2.

{the noise} Or, tumult: as Ps. 74.23. See ch. 22.2.

{of strangers} Of whom, v. 2.

{in a dry place} Heb. drought: and so ch. 32.2. Ps. 68.6. for land, or place of drought: as more fully, Ps. 63.1. ch. 41.18. Ezek. 19.13.

{even the heat with the shadow of a cloud, the branch of the terrible ones shall be brought low} I join these two branches together, because they make up the latter part of the verse, divided by a middle stop from the former. The words may well be rendered, as the heat (is abated) with a thick shadow; so the song, or chanting of the terrible ones was abased: for this latter part runs exactly in the same tenor with the former: the former note of similitude is supplied from the former part; the latter as before, and oft in the like, Prov. 25.12. & 26.11.

{with the shadow of a cloud} Or, of a thick cloud. See ch. 14.14. & 19.1. or, as some render it not amiss, with a thick shade, whether of cloud, shroud, or the like: for the word is more general. See Exod. 19.9. Hab. 2.6.

{branch} Where the word is so used, I find not: nor, were it elsewhere so used, would it fit here: for song it is used, Cant. 2.12. it is put here for triumph, well sorting with the precedent tumult: their roaring and reveling, their shouting and triumphing shall be quelled and quailed, ch. 23.11. & 24.8, 9.

{the terrible ones} The same with the strangers before.

{brought low} Or abased, dejected, humbled, cast down, laid low, so is the word used, Ps. 116.10. I was much dejected, and, before I was humbled, or, brought low, Ps. 119.67. compare this with Ps. 7.4, 23. there their tumult is said to go amain up: here their triumph is said to come as fast down, and but one letter difference between the one and the other. They, though great ones, that would have it to signify, to answer, and thus render the words: which (to wit, heat) answered (or was fit for) the branch of the violent, seem to writhe and wring the text too hard. For I spare to spend further words, in relating how strangely the rabbines, some of them, and some of ours also, tear it asunder: Only I will adjoin what a learned late writer suggests. He would have the text thus rendered; As the heat in a dry place, is the tumult of strangers, the heat wilt thou bring down with the shade of a thick cloud, the cutting off of the terrible ones shall testify it. He confesses, the pauses, as they are in the text, go against him: but he denies it necessary to stick constantly to them: and yet when they afford a plain and fair sense, I should not lightly depart from them.

V. 6. {And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees: of fat things full of marrow, of wines on the lees well refined} Or, Moreover; For the prophet having finished his former digression, wherein he had directed his speech unto God, in way of praising of his name for such passages of his providence, as he had formerly related: He does at this verse return again to his former prophetical discourse; and in these words, foretells what the Lord will do further: When having vanquished his enemies, and enlarged his kingdom, and begins to manifest himself in more glorious manner, than formerly, among his people, ch. 24.23. he will do as great princes and potentates are wont to do in such like cases, 2 Sam. 6.18, 19. 1 King. 8.65. Est. 1.2–9. Dan. 5.1. he will entertain his subjects of all sorts, out of nations reduced now unto his obedience, with a most royal and magnificent spiritual feast, described here by such worldly dainties, as are wont to be the materials of such solemn and sumptuous banquets; thereby figuring those celestial viands, wherewith God feeds his people by the ministry of his word and sacraments, and the comfortable presence of his Spirit in his church here, Ps. 22.26, 29. & 36.8. Prov. 9.2. Mat. 22.2–4. Luk. 14.16, 17. Rom. 14.17. and will yet further satisfy them, even to the full by the immediate communicating of himself unto them hereafter, Luk. 22.16, 30. Rev. 19.9.

{in this mountain} Mount Zion, God's court, ch. 24.23. unto which this looks back; a type of the church, ch. 2.2. Rev. 14.1. & 21.2.

{the Lord of hosts} See ch. 1.9.

{unto all people} Heb. peoples, as ch. 2.3. & 56.7. as well Gentiles as Jews, Rev. 7.9.

{feast} Not a sacrifice, as a learned late writer would have it, expounding it of God's vengeance executed on his enemies, who are thereby consumed, as meat at a feast, and whose destruction is as pleasing to God, as is any meat and drink at a feast to a man; though it be true, that the word sacrifice is sometime used of a feast, Gen. 31.54. and the slaughter of God's enemies is termed a sacrifice, ch. 34.6. for that is not the word here used; but one that has no such ambiguity, signifying no other thing than a feast, or a drinking, as the Greek word also does, Gen. 21.8. Est. 2.18.

{fat things} Fit for, and reserved commonly for feasts, Neh. 6.10. Luk. 15.23, 30.

{wines on the lees} The Hebrew text has no more than lees, as Ps. 75.8. Zeph. 1.12. whereby some would have to be meant strong wines, wines not racked, but remaining still upon their lees, Jer. 48.11. and it is true indeed, that as wines cannot be clear till they have some time to settle; so they cannot attain their full strength, until they have rested some space of time, upon their lees, which for some time, are said to preserve and feed them; whereof also it may be supposed, that they are so termed. Howbeit, I rather conceive, by wines of lees (for that is to be understood) are meant pure wines, wines drawn off from the lees (the prophet himself afterward seems so to expound it) as by a city of destruction, some conceive to be meant, a city saved from destruction, ch. 19.18. and as ch. 32.2. a hiding place of the storm, and a covert of the tempest; for a hiding place from the storm, and a covert from the tempest; or, as a corpse is termed a soul, from the soul that it formerly held, though now gone from it, Num. 5.2. & 9.10. and as vintage clusters, for clusters remaining when the vintage is past and gone, Mic. 7.1. Of wine at feasts, see ch. 5.12. & 22.13.

{full of marrow} Heb. marrowed, or well marrowed; for there seems an emphasis in the word, the word is nowhere else found; the word marrow whence it comes once only, Job 21.24. and another from it, signifying fat ones; because such commonly have most marrow, Ps. 66.15. ch. 5.17. whence also some expound the word here, fatted, or crammed; not fat of themselves, and their own feeding; but fed of purpose, to make more than ordinarily fat. So Mat. 22.6. Luk. 15.23. in marrow, not fatness only, but sweetness also exceeds; so they conceived, that rendered another word marrow, Ps. 63.5. but the word there used does not so signify.

{wines on the lees well refined} Heb. no more, than lees refined, or, well, or, thoroughly refined: for the word is in the form of weight: and in its original notion, it imports such a refining, as is used about metals, for the purifying of them, by melting out of them, whatsoever drossy matter is mixed with them, 1 Chron. 28.18. & 29.4. Ps. 12.6. Mal. 3.3. but here, being applied to wines, it must of necessity, signify a drawing of them clear, and clean off from their lees, that being the thing, wherein the purity of that liquor consists. The Jewish rabbines, divers of them, refer all this to the execution to be done on Gog and Magog, Ezek. 39.4. and by fat things, therefore would have understood, such cloying meats, as man's stomach abhors; by lees refined, not wine drawn from the lees, but lees drawn from the wine, Ps. 75.8. and apply hereunto, that passage, ch. 49.26. But the tenor of the context, which they little regard, does, of itself, readily, and clearly refel them.

V. 7. {And he will destroy in this mountain, the face of the covering cast over all people, and the veil that is spread over all nations} The prophet further proceeds, to relate the spiritual benefits that should accrue unto those of the Gentiles that shall be, by the ministry of the gospel, brought home unto God, and joined unto his church. The first whereof is, that they shall be freed from that ignorance and obstinacy, wherewith their minds and hearts were formerly possessed, and that kept God and them aloof, Eph. 4.17, 18. For they narrow the text unreasonably, that restrain it, to the removal of that great terror from Sennacherib's forces, that blinded men's minds, and made them at their wits' end.

{destroy} Heb. swallow up, or swallow down, as v. 8. ch. 19.3. & 49.29.

{in this mountain} Whereof before, v. 6.

{the face of the covering} Or, wrapping rather, as 1 Sam. 21.9. and there seems to be a transposition in the words, not unusual, the face of wrapping; for, the wrapping of the face; or, the face of wrapping or wrapper, as Gen. 3.24. a flame of sword, for a sword of flame, or a flaming sword, Lev. 5.15. silver of shekels, for shekels of silver, Num. 6.9. his head of consecration, for the consecration of his head, and this face wrapper may seem to allude either to the face cloth of death, wherewith dead men's faces are wrapped up, Joh. 11.44. or of condemnation, wherewith malefactors, after sentence passed upon them, had wont to have their head wrapped up by the hand of the executioner, or some other, as unworthy longer to see the light, Est. 7.8.

{cast over} Or, wrapped over: covering them so, as it does enwrap them withal: as in mourning, men wrap up head and face, 1 Sam. 19.4. and Elias wrapped up his head and face, with his mantle, 1 King. 19.13.

{all people} Heb. peoples: as v. 6. and so after, nations; all of them, being destitute of the light of grace, and sound knowledge of God, while they abode wrapped up in their natural blindness of mind, and hardness of heart, and spiritual deadness in sin, Eph. 2.1–3, 12. & 4.17–19.

{and the veil, that is spread over all nations} The same thing in divers terms.

{veil} Or, covering, as ch. 28.2. & 30.1. Of this veil, or covering, now resting upon the Jewish nation, as in times past, upon the Gentiles; yet promised, in time, also, to be taken from them: See the apostle, 2 Cor. 3.14–16. alluding there, to another veil: whereof, Exod. 34.33, 34. For the Jewish doctors run wide here, that understand all this, of much evil and misery, that should befall the nations, who had lived quietly and securely hitherto, as under a sure and safe covert, Zach. 1.11. which as a veil, cast over their faces, had kept them from the foresight of their future afflictions, ch. 47.7, 8.

V. 8. {He will swallow up death in victory} Or, And he will, or, he will, also, destroy death forever. That the copulative is to be supplied, both the connection of the context, and the use of the verb in Hebrew, show. The second benefit accruing to the convert nations, a freeing of them from the power of death, Hos. 13.14. Heb. 2.14, 15. and putting them into a condition of life, yea, into possession of eternal life inchoated here, Joh. 3.18, 36. & 8.51. & 10.15, 26. and to be entirely completed, and fully consummated, hereafter, 1 Cor. 15.26, 54. 2 Tim. 1.10. Rev. 20.24. & 22.4. For they straiten the text, and give it a very slender sense, that expound it only of freeing the Jews, at Jerusalem, from fear and danger of death, from Sennacherib's forces, by the dissolution of his camp, ch. 37.35. & 38.6.

{swallow up} Or, destroy: as v. 7.

{in victory} Or, unto victory; until an utter conquest be made of him. So the Greek, which the apostle retains, 1 Cor. 15.54. because the sense is sound and good; though it do not exactly render the letter: for the Hebrew is, as the old Latin well yields it, forever: and so, indeed, the word in this form of speech, constantly signifies, Job 4.20. Ps. 9.18. ch. 13.20. & 34.10. which they cut too too short, that expound, so long as Ezekiah lives, and so limit it, by the narrow last of his life, ch. 39.8.

{and the Lord God will wipe away tears from all faces} A third benefit accruing to the godly converted ones, (not, as some, to the besieged, by Sennacherib, at Jerusalem, only,) that they shall be freed from all occasions of such anxiety and anguish, as they were formerly surcharged with, and drew tears oft from them, which shall then be dried up, fulfilled, partly, in this life, by the inward comforts, and spiritual joys, from time to time imparted unto them from above, Mat. 5.11, 12. Joh. 16.21, 33. Act. 2.41. & 8.8. & 16.34. Rom. 5.2, 3. & 12.12. & 14.17. 2 Cor. 6.10. Phil. 3.1. & 4.4. 1 Thess. 9.16. 1 Pet. 1.6, 8. 1 Joh. 1.5. but perfectly in the next, when all grounds and occasions of grief and heaviness, shall be utterly abandoned, ch. 30.19. & 35.10.

{God will wipe away} As an affectionate father would, with handkerchief, or the like, wipe the tears from the face, and eyes of his child, when it lies weeping out of pain or grief. So Rev. 7.17. & 21.4.

{tears} Heb. tear: as Ps. 116.5. Jer. 9.1. Mal. 2.13.

{faces} For eyes, Rev. 21.4. as eyes, for face, ch. 1.15. so face to face, Gen. 32.30. and, eye to eye, ch. 32.8. are used for one and the same: or, faces, because with weeping and tears, the whole face, the cheeks especially, are oft blurred and besmeared, Lam. 1.2.

{and the rebuke of his people, shall he take away from off all the earth} Or, and the reproach: as it is rendered, Ps. 31.11. & 44.13. & 89.50. Jer. 31.19. and so in most places: nor was there any sufficient reason, of swerving from the usual and most common acception, and expression of it, here: rebuke, or reproof, (for they are, in a manner, one, Prov. 9.8.) is a friendly and neighborly office, Levit. 19.17. Ps. 141.5. Prov. 28.23. reproach, a spiteful and enemy like taunt, Ps. 42. 10. & 89.51. & 102.8. and therefore suits well here: for that is the fourth favor God vouchsafes to honor his reconciled people with, a removal, and riddance of those outward afflictions, whereby God's enemies and theirs, did ordinarily take occasion to reproach, and taunt both him, and them. See Ps. 74.22. ch. 37.3, 23. & 54.4. Ezek. 36.15, 20, 30. and of the phrase, see Gen. 50.23. 1 Sam. 17.26. ch. 4.1. Luk. 1.25.

{all the earth} Not Sennacherib, and the Assyrians alone, ch. 37.3, 23. but the enemies of his church in general, Ps. 79.4. & 89.40. Joel 2.19, 26, 27.

{for the Lord hath spoken it} As ch. 21.17. & 21.4. See Ezek. 36.36.

V. 9. {And it shall be said in that day} The thankful and joyful acknowledgment made by the people of God, partakers of these his favors and mercies in those times, is by the prophet here expressed, though somewhat more succinct; yet the same in effect, with that in his own person before conceived, v. 1, 5.

{And it shall be said} Heb. And he, or one, or each one, (to wit, of God's people, so delivered, v. 8.) shall say, which some therefore supply, and put into the text, reading it, And God's people shall say, which yet is not needful. Some others render it, that he may say; so knitting it unto the former words, concerning God's taking away the reproach of his people, and making a parenthesis of the clause lying between; but such forced connections make no smooth seaming. The word here is impersonal, or indefinite; and it is therefore well and fully enough rendered, as our version yields it, containing in it as much as the word in such form of speech imports: so Deut. 32.37. where being not observed, it has caused a foul mistake, making that to be God's speech, which the tenor of the text duly considered, will appear to be the bitter taunt of his malignant adversaries, and the enemies of his people. So also, ch. 45.24. & 57.14. & 65.8. Ps. 42.3.

{in that day} In those times, as ch. 26.1.

{Lo, this is our God} As ch. 12.2. v. 1. It is he, and he only, that has done all this, Ps. 118.23. See also, ch. 35.4. & 40.9. for what is spoken by way of encouragement there, as sure to be effected, is uttered in way of acknowledgment here, as being really accomplished.

{we have waited for him, and he will save us} As ch. 8.17. & 33.22. or, we waited for him, (Ps. 33.20. & 40.1. ch. 26.8. & 30.18.) and he hath saved us, v. 4. for he speaks in the person of the people delivered, upon their deliverance now achieved. See ch. 26.8, 9. & 33.22.

{this is the Lord, we have waited for him, we will be glad, and rejoice in his salvation} Or, we are glad, and do rejoice. For it is the same thing, for the greater emphasis again reiterated, with expression of their inward disposition thereupon. So Ps. 118.23, 24. Though some understand it, as spoken of a hopeful expectation of future, preservation and protection, v. 10.

{be glad, and rejoice} Two words of the same notion, to express the abundance of their joy, Ps. 14.7. ch. 65.18. & 66.10.

{in his salvation} In the deliverances afforded us by him. So Ps. 9.14. & 13.5. & 21.1.

V. 10. {For in this mountain shall the hand of the Lord rest} These words render a reason of the rejoicing and triumphing of God's people, and of the assurance of their safety; to wit, because the hand of God's power and providence, is continually, and constantly stretched out over them, both for their protection, and for the destruction, also of those that attempt aught against them, Zach. 2.5, 9. And this branch is, therefore deemed by some, to be as a passage from the relation of the gracious exhibition of mercy and magnificence, to the one, unto the declaration of the just execution of such grievous judgments as should be inflicted upon the other. Those other interpretations, either of those that expound it of God's smiting hand only, in afflicting and chastising of his own people, which, say they, shall then rest, that is, cease, Gen. 2.2, 3. Num. 10.36. or, in taking vengeance upon their enemies, which it shall rest in, that is, shall be long about: as Ps. 125.3. Zach. 9.1. or of those that understand it of the eternal rest of the saints, with God, in heaven, Heb. 4.4–11. they seem none of them to express the genuine sense of the place.

{in this mountain} Whereof before, v. 6, 7. for in heaven (as some will have it) such a powerful protection will not need, no more than strong guards, where no enemy either is near, or can approach.

{the hand of the Lord} His powerful protection, ch. 49.2.

{rest} Reside; make its constant abode: so Ps. 132.14. Prov. 14.33. ch. 11.2. See Deut. 33.12. ch. 4.5, 6.

{and Moab shall be trodden down under him, even, as straw is trodden down for the dunghill} That hand of his, that is spread over his people to protect them, shall be stretched out against their adversaries, to destroy them, ch. 11.13, 15. & 19.16. & 26.11.

{Moab} The Moabites here, as the Edomites elsewhere, ch. 34.6. & 63.1. and both together, ch. 11.14. are put for the enemies of God's people in general; because they were of the chief of those bad neighbors, Jer. 12.14. that disturbed God's inheritance, and were ever and anon, plotting and attempting against them, Num. 22. & 23. & 24. Deut. 23.3. Josh. 24.9. Judg. 3.13, 14. Mic. 6.5. and ready to join with any other that invaded them, Ps. 83.7. 2 Chr. 20.1. 2 King. 13.20. & 24.2.

{trodden down} Or, crushed: as Job 39.15. or, threshed. So the word properly signifies, Deut. 25.4. 1 Chr. 21.20. ch. 21.10. & 28.28. but so used, as here, Judg. 8.7. 2 King. 13.7. ch. 41.15. Amos 1.3. Mic. 4.13. Hab. 3.12. Howbeit, a learned writer would have that of treading, the first and native notion of the word; because the Syrians mostly so use it: that of threshing, the secondary; because with cattle, they used to tread it out in threshing, Deut. 25.4.

{under him} Under his feet, Ps. 110.1. ch. 26.6. Mal. 4.3. or, as some interpret it, in his place, to wit, Moab's, wheresoever he shall be found; or abiding. So is the word used, Exod. 16.29. ch. 46.7. and may do not amiss here.

{as straw is trodden down} Or, threshed: and by threshing, bruised and broken with the iron teeth of the cartwheel, that is drawn over it, ch. 28.28. and 41.15. or the hoofs of the cattle, that tread it out, Deut. 25.4. Hos. 10.11. Mic. 4.12, 13. See somewhat the like resemblances used, of subduing and destroying, Ps. 18.42. and 44.5. and 60.12. and 108.13. Zach. 10.5. but here, rather, trodden down: because the dunghill follows, on which it is not wont to be threshed, but trodden, Matthew 5.13. Luk. 14.35.

{for the dunghill} There being less regard had of such straw, as is destinate to the dunghill, than of that, that is intended to be reserved for the foddering, or littering of beasts, or other the like uses, Gen. 24.25. 1 King. 4.28. ch. 11.7. or, in the dunghill, that being cast out thither, is there trodden down, and trampled upon, with the feet both of men and beasts, Mat. 5.13. There is, in this place, some variety of copies; the writing is bime, with a jod; but the Masoretes would have it read bome, with a vau: and so it is precisely, in, or, on, the dunghill. Howbeit, a learned late writer, retaining that which the writing exhibits, renders it, in the water of the dunghill, as the Chaldee, in the dirt: for dung and water makes dirt; nor is chaff, or stubble, wont to be laid on some dry, but on some moist dunghill, the sooner to rot it, and make the better soil of it: So he. But some conceive it, to be the proper name of a place, before mentioned, ch. 10.31. which they deem to be a town of Moab, the same with that, Jer. 48.2. though assigned to Judah, Josh. 15.35. and so read it, as straw in Madmenah; supposing mention to be made thereof, because being situate in a corn country, there was both great store of straw, and in that regard, the less regard had thereof there. The root it comes of, signifies dung, 2 King. 9.37. Ps. 83.10. Jer. 8.2. and thence the Jewish critics suppose this word, being here only so used, to signify the place of dung, the dunghill. Howsoever, in the words here, there is a pleasant consonancy, between the word used for straw, here, (in that form, nowhere else found, as made choice of, by the prophet, for that purpose) and this Madmenah, which our English cannot express.

V. 11. {And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim} Some, as well Jewish, as Christian writers, understand these words of Moab; but diversely, either that he should strive and endeavor by all means, but in vain, to get from under those pressures, that from God's hand, lay heavy on him, Ps. 38.2. as one in danger of drowning does, to get safe to the shore, Act. 27.43, 44. or that being subdued and thrown down, he should lie sprawling on the ground resembling the manner of a swimmer; or that being so subdued, he should in like sort, as a suppliant, spread abroad his hands to God in prayer; as ch. 1.5. Others, of either sort, conceive it rather to be spoken of God; he shall as one that in swimming with all his might, stretched out his arms, in powerful manner, reach and smite his enemies, on either side, Zach. 5.3. or, he shall as easily destroy them, as the swimmer parts the waters with his hands, they being no more able to make resistance against him, than the water against the arm, or the stroke of the swimmer, Ps. 110.2. ch. 14.26, 27.

{and he shall bring down their pride} Which reigned so much before with them. See ch. 16.6. Jer. 48.29. as a man in swimming easily dips, or thrusts down aught, that he meets with in the water.

{together with the spoils of their hands} So some; or, as others, with the lying in wait, or wiles of his hands, (to wit, Moab's,) understanding it of the wealth of the Moabites, gotten by robbery, and lying in wait, to prey, and spoil, Prov. 1.11, 13. both the pride of Moab's heart, and the fetches of his hands, shall be pulled down. To somewhat the like purpose, do some other expound the word, but with reference to God, with, or, by, the lyings in wait of his hands, that is, with his hands, that lie in wait: and they suppose it to be a metaphor taken from wild beasts, that lie lurking in dens, and covert, watching for prey; which when it comes in their way, they suddenly start out, and surprise it with their paws, Ps. 10.8, 9. so the meaning should be, that he would be to Moab, as he is said to have been sometime to his people; as a bear, or lion, lying in wait in his covert, Lam. 3.10. But, because a word somewhat near to it, and of the same stock with it, signifies windows, Josh. 13.3. 2 King. 7.2. ch. 24.18. which were in those parts of lattice, 2 King. 1.2. Cant. 2.9. some thereby understand the fingers, that being spread abroad, are as lattice: and so it should be, with the lattice, or fingers, of his hands: and because the same word applied to waters, seems to import sluices, or dams, that keep in water; (so they render it Gen. 7.11. & 8.2.) some would have the word, here used, so also to signify; and translate it, with the cataracts, or sluices, of his hands: Which, to me, seems to sound very harsh, and not to suit well with the context; the use of such sluices, or dams, being to keep in, and to keep up water contrary to what is here intimated, of depressing and bringing down. The word, therefore, being nowhere else read, I concur with those Jewish critics, who inform us, that the word here signifies not the arm, as many of our interpreters mistake them; nor the cubit, as some other; but the elbow, or, more largely, the nooks, or bendings of the arm, whether at elbow, or armhole; for the word seems indifferent to either, coming from a root, that signifies to lie in wait: as in nooks and corners, both men or beasts use to do, Ps. 10.9, 10. and so it sorts well with the similitude of a swimmer; and may be rendered, with the elbows, or armholes: and consequently, more familiarly and plainly, with the bowings, or bendings, that is with the motions, or strokes (as both the Chaldee, and old Latin interpret it,) of his arms. The only difficulty is, how it should be fitly said, with the elbows, or armholes, of his hands: but that is easily solved: for in those places where the word is used, whereby they interpret this, and is generally acknowledged to signify one of these twain, the very same phrase is used, the elbows, or armholes of the hands, Ezek. 13.18. Jer. 38.12. In which places, the learned also observe, that hands are put for arms: and so the old Greek translators took the word, Ps. 128.2. when they rendered it by a word, that signifies the forepart of the arm, next the hand, or wrist; which word, also, usually signifying fruit, gave, by mistake, occasion of that absurd translation, in the old Latin; Of the labor of thy fruit shalt thou eat: out of which, the ancients pick mysteries. Thus have I endeavored to clear this dark and difficult passage; which, as many, on the one side, strain and stray in; so, as many on the other side, slight and let slip, as if nothing were dim, or doubtful in it. I shall add only, what I find since this note here inserted, in the posthumous annotations of a famous writer very deeply seen in the oriental languages. He would not have the word here questioned, to be applied to God. His reason is, because the particle here ushering it in, is (as he supposes) never taken in an instrumental notion. Yet so is it found used, Est. 9.25. He commanded by letters. The word, for the sense and use of it, here, he interprets it much in effect, as I do; but fetches it about another way, and applies it to Moab. For because he finds in Schindler's Pentaglotte, that with the rabbines, arboth, (the word here used) or arubboth rather, (for to arubbah Schindler subjoins it,) of the feet, does signify the secrets, or secret parts of the body, and that a word in Arabic, somewhat near it, is used for the same; he thence conceives the term to come from a root, that has a notion of muchness in it; (the first letter in it, as in arbeh for a locust, being not radical, but additional,) and to signify those parts of the feet, that have most flesh on them; to wit, the thighs: and consequently, by proportion the arboth, or arubboth of the hands, to be those parts thereof, that are most fleshy and brawny, to wit, those which the Latins call lacertos, the arms. So, because man's strength consists most in his arms, Ps. 18.34. the meaning to be, that God would put down Moab, together with all his might: and so he threatens, indeed, to break Moab's arm, Jer. 48.25. Now about these his criticisms, I will not contend with so great a scholar, being, in these studies, but a novice to him. Howbeit, well knowing the word feet, to be frequently used in some forms, for those parts, not with the rabbines only, but in the sacred Scriptures, as I have showed on ch. 6.2. & 7.20. I conceive that those Jewish masters, where they apply this arubboth to the word feet so used, understand nothing thereby, but foramina, the holes, or issues of, or in those parts taken from that acception of the word, whereby it is in Scripture used for such holes in the wall and house side, windows, and loopholes; or in the roof and house top, louvers and the like, whereby light issues, and is let in; smoke issues, and is let out, 2 King. 7.2, 19. Hosh. 13.3. See on ch. 24.17. & 60.8. and according to this notion, there is no fit application of it unto the hands. Besides, should it be referred to that other root, as he would have it, I should rather deem the term given to those parts in a notion of multiplication than of muchness; because they are instruments of propagation, whereof that root is most frequently used, Gen. 1.22, 28. & 9.1, 7, 8. Exod. 1.10, 12. What from some of the Jewish critics I have observed, concerning the genuine notion of the word in this place, was above showed; and how fitly it agrees to the course of the context, I leave, together with what has been here annexed, to the judgment of others.

V. 12. {And the fortress of the high fort of thy walls, shall he bring down, lay low, and bring to the ground, even to the dust} The prophet here turns his speech to Moab, (as the variation of the person, is in this prophecy, very frequent. See ch. 1.29. & 10.3, 4, 25, 26.) telling him, that notwithstanding his pride and haughtiness before touched, ch. 24.21. & 16.6. and the height and strength of his walls and fortifications, which he so much relied upon, he should find God too strong, both for him and them, who would pull them both down, lay them level with the ground, and reduce them to dust: and this he delivers in variety of terms, and expressions, close packed together, without any intervening particles, (which needed not, therefore, to be inserted) to make the sentence the quicker.