ANNOTATIONS ON ZEPHANIAH

THE ARGUMENT.

Zephaniah threatens Jerusalem and Judah with utter desolation; and that for their notorious sins, which therewithal he charges upon them. Then he exhorts them to repentance to prevent the judgments, before the decree bring forth, and the fierce anger of God come upon them. And he warns them of it by denouncing God's judgments upon many of their neighboring nations and enemies, whom he names, to serve for examples to them; and to serve also for their comfort, in that many of them are thus plagued of God for their wrongs done against his people. And after taking up again a sharp reproof of the sins of Jerusalem, of her princes, prophets, and priests, and their impudent obstinacy in them notwithstanding the examples of judgments upon others; he yet concludes with a promise of deliverance and restoration at the last; bidding them to wait for it, and his great and gracious dealings in it against their enemies, and for his remnant, and to sing and rejoice at it, as serving but for a type of the glorious promises of evangelical blessings in Christ. Generally thus; he threatens, in Chap. 1. Exhorts, Chap. 2. And after a reproof, he comforts, Chap. 3.

CHAPTER 1

{Zephaniah} Of the notation of his name; of his tribe, life, and death, there is no certainty.

{in the days of Josiah} This shows his time, that he was coetaneous to the Prophet Jeremiah, and a little before the Babylonish captivity: and so has the last place among the small Prophets that preached before the captivity. It is not expressed that he preached after the days of Josiah, as Jeremiah did, Chap. 1.3. But it seems he began after the reformation by Josiah, verse 4. and 7. Concerning whom, and what he preached, appears in the argument formerly set down.

{the son of Amon} The pious son of an impious father. And haply to intimate, why the Prophet and the good King could so little prevail with this people for reformation: they being so long hardened in the custom of sin under the reigns of Amon, and Manasseh.

Verse 2. {I will utterly consume} Heb. By taking away I will make an end. A threatening of the country's desolation by the Chaldeans. Either he began with doctrine and exhortation before, or seeing and well knowing the forlorn estate of the people in sin, notwithstanding all that good Josiah could do for their reformation; he joins with Jeremiah, even to begin thus roughly, to threaten and thunder against them for their sins: and notwithstanding their invincible wickedness, yet neither the good King, nor he desert their station, or slack their pains: but faithfully discharge their duties and functions, in their several places.

{all things} He specifies the several sorts and kinds in the next verse.

{the land} Heb. The face of the land.

Verse 3. {man} The wicked man: for him only he mentions in all the judgments following throughout the chapter. See Chap. 2. ver. 3.

{and beast} And he adds the fowls, and fishes. A kind of amplification very frequent amongst the Prophets. See Jer. 4.25. and 12.4. Hos. 4.3. This to some seems unreasonable: see Ezek. 18.20. But we are not rashly to judge of God's judgments. And these creatures were made for the use of man, Psal. 8. Why may not God justly punish man in taking them away? The Apostle tells us, they do suffer in a sort for the sin of man, Rom. 8.19,20,21,22. But then if these plague-tokens of God's anger be thus set, and appear upon these creatures for the sin of man, what burning wrath abides the sinners themselves?

{and the stumbling blocks with the wicked} Or, idols, the idols and all the objects and instruments of idolatry, by which men were induced to sin, even to their own ruin. See Deut. 7.25. Ezek. 14.3,7. Hab. 2.18. Some thus; that the rubbish and remainders itself shall not escape this vengeance. Others, that the consuming of these creatures in this manner shall be a stumbling block to the wicked, they shall take scandal and offense at it; they reading the words thus, And they shall be stumbling blocks to the wicked.

{cut off man} This repeated here, and prosecuted in the verses following, as being the main intent of the Prophet, and the cause and occasion of God's anger upon the other creatures.

Verse 4. {I will also stretch out my hand} This phrase expresses God's more than ordinary manner of dealing in wondrous judgments. See Exod. 3.20. and 7.5. and 15.12. Deut. 4.34. Esay 5.25. and 14.27. and 25.11. This should have startled these sinners so much the more.

{upon Judah} The kingdom of Israel and Samaria were now destroyed and captivated. And Judah escaping them, thought itself now safe and secure, yet that should not serve their turn.

{Jerusalem} That holy city, that thought herself so safe, as being the seat of the kingdom of David, and of God's worship, having in her the Temple, Ark, altar; yet all this was but vain confidence. Her inhabitants were those wicked men, verse 2.

{the remnant of Baal} That which remained since Josiah's reformation, 2 Kings 23.3,4,5. which they had kept so close, that he could not spy out. This prophecy then was after Josiah's reformation. Thus they doted on, and acted idolatry closely, when they durst not do it publicly, for fear of the good King; he having destroyed the means and monuments of idolatry out of the Temple, and all open known places. Of Baal, see on Hosea 13.1.

{Chemarims} Which were an order of superstitious priests, appointed to minister in the service of Baal, and were as his peculiar chaplains, read 2 Kings 23.5. Hos. 10.5. They were somewhat like to monks or anchorites in former times. Though Josiah put them down, 2 Kings 23.5, etc. yet some would remain. So hard it is to make a thorough reformation, which should make magistrates and ministers so much the more diligent therein.

{with the priests} Idolatrous priests, Jer. 8.1,2. 1 Kings 12.32.

and 13.2,33. and 2 Kings 17.32. Or Levitical priests, but corrupted by idolatry: 2 Kings 23.8,9. or by a wicked life. Zeph. 3.4.

Verse 5. {And them that worship} Here he charges the whole people, who were so far from gratefully and joyfully embracing the reformation by Josiah, that they would not be brought from their idolatrous worshippings.

{the host of heaven} Sun, moon, and stars. They sinned not only in Baal, but multiplied other idolatries. In these heavenly bodies for their excellencies, heathens thought some deity to be in them. The sun was accounted God. The Persians worshipped him. The sun or moon called the Queen of Heaven. God forewarns the Jews of this idolatry, Deut. 4.19. See Job 31.26,27. yet see how they fell into it, 2 Kings 23.11. Jer. 19.13. and 7.18. and 8.2. and 44.17,19,25.

{upon the housetops} See 2 Kings 23.12. Jer. 19.13. And so upon hills, and generally the places of their idol-worship were called high places, as 2 Kings 12.3. Belike grossly imagining that those places were nigher heaven, and that their gods might the sooner see their care in serving of them.

{that worship, and that swear by the LORD} This singly considered in itself is commanded, Matth. 4.10. 2 Kings 17.36. And swearing is a kind of his worship, Deuteronomy 6.13. and 10.20. Isaiah 45.23. and 65.16. Thereby we acknowledge an omniscience, and omnipotency, which are proper to God, calling him in an oath, to witness, and to revenge.

{by the LORD} Or, to the Lord. This comprehends the whole profession of true religion, Psal. 63.11. Isa. 19.18. and 45.23. Some think that swearing to the Lord may have relation to the renewing the covenant by Josiah, 2 Kings 23.3.

{and that swear by Malcham} Milcom, or Molech. This was the idol and abomination of the Ammonites, 1 Kings 11.7. 2 Kings 23.10,13. and Jer. 49.3. So called likely, because they reputed him as their king, Melech signifying a king. See Amos 5.26. and the annotations there, and 1.15. Jer. 49.3. Now to swear by idols was expressly forbidden, Josh. 23.7. Jer. 5.7. and 12.16. Amos 8.14. This were to impart divine worship to them. But here is their further sin, they would join these two together. They would join light and darkness together, God, and Belial; the Temple of God, and idols. This was death in the pot. They would not seem clean to renounce the true God, and his worship, but would add thereunto, and mix therewith this idol-worship; yea, they would worship God in this idolatrous way, as the Israelites did, and as Papists do; they pretend, and haply intend this way to worship the true God, but he counts it abomination, when any part of his worship is imparted to idols or images, they would divide the worship, some to God, some to idols; as the pretending mother would have the child divided, but God will have all, or none at all. They devise will-worships out of their own brains, without and against his Word and Law; but obedience to his will and Word is the thing which he absolutely requires, without any warping to the left hand, or to the right; see Hos. 4.15. 2 Kings 17.33,34,41.

Verse 6. {And them that are turned back} Treacherous apostates.

{not sought the LORD} Proud contemners of him: he and his worship was easy to be found, if they would have sought and inquired thereafter, as being clearly set forth in his Law: but they willingly and maliciously blinded themselves, sought to extinguish all true piety, and to bury his spiritual worship in and under their own outward superstitions, active in the one, and dead in the other. And such men chiefly are those foresaid idolaters, and their like.

Verse 7. {Hold thy peace} Zechariah 2.13. Let every one in humility adore God's judgments, without any murmuring or contradiction, Psalm 39.9. Or thus, thou idolater think not to plead thy cause, or help thyself by anything thou canst say or do, the matter is at an end: do thou now prepare thyself to undergo the doom and judgment. See on Hab. 2.20. The Prophet then tells them, that he does not seek to terrify them in vain, they were not to despise the judgment threatened, experience would soon school them in the contrary.

{at the presence of the Lord} In whose presence all things are naked, and lie open, Heb. 4.11,12.

{is at hand} The execution is in hand, and at hand: it is but a foolish fancy to hope for delays, or to think to put it off: no way left but speedily to prevent it with serious repentance, or quietly and patiently to submit and undergo it. This day began at the death of Josiah.

{hath prepared a sacrifice} Differing from their sacrifices, wherein they so much trusted. This is more just in itself, and more pleasing to God. Isa. 1.24. Jer. 46.10. A great slaughter, as it were, to prepare a banquet which he intends to make for the Chaldeans, who are, as it were, guests: or, for the fowls of the air, and for the ravening beasts, as Isa. 34.6. Jer. 46.10. Ezek. 39.17. Revel. 19.17.

{he hath bid his guests} Heb. sanctified, or prepared; the Egyptians first, the Babylonians most, 2 Kings 23,24,25. chapters. These profane enemies then must the Jews acknowledge to be, as it were, the Lord's priests and sacrificers, to slay and devour them for their sins, that were by God's covenant and calling, a holy and royal priesthood to him: see Isa. 61.6. 1 Pet. 2.5,9.

Verse 8. {In the day} Ver. 9,10,14,15,16,18.

{punish} Heb. Visit upon; see Exod. 32.34. Levit. 18.25. Isaiah 13.11.

{the princes} Not the vulgar sort only, but the great ones, princes and peers, which think themselves exempt, and out of reach, and abuse their place and power, and instead of governing their inferiors, are ill examples unto them, and so do most hurt; for Magnates are Magnetes: these shall not go unpunished.

{and the king's children} See this executed, Jer. 39.6.

{clothed with strange apparel} Courtiers, Matth. 11.8. Gallants; and others, which did imitate the strange apparel of other nations, to win their favor thereby, and to appear glorious in the eyes of all others: read Ezek. 23.12,14,15. Sumptuous men, such as Dives, Luke 16.19. and those proud dames, whose wardrobe is inventoried, Isa. 3.16, etc.

Verse 9. {That leap on the threshold} This was indeed a very frequent superstition amongst the heathen idolaters, upon many occasions: as 1 Sam. 5.5. 1 Kings 18.26. But because that agrees not with this place, it seems to be a proverbial kind of speech, to signify great men's officers, who by an absolute power went into other men's houses, and insultingly preyed upon the poor, spoiled and abused them at their pleasure. See Hos. 5.10.

{violence and deceit} The two ways of undoing and oppressing the poor, for their lords' advantage, Jeremy 5.27. Micah 6.10.

Verse 10. {There shall be the noise} Heb. Voice: signifying, that all the parts and outsides of the city of Jerusalem should be full of outcries and clamors, by reason of the Chaldeans, who should assault it on all sides: see Jer. 39.3.

{from the fish gate} The city Jerusalem is thought to consist of three towns, whereof one belonged to the tribe of Judah, viz. the south town, and was won by David, and called his city, 2 Sam. 5.6, etc. The other common to Judah and Benjamin, and the third to Benjamin only, wherein were the castle or tower aforesaid: see on Judges 1.8. This fish gate seems to belong to the city of David: of this gate, see 2 Chron. 33.14. Nehem. 3.3. This may seem to be called the first gate, Zech. 14.10. to make a difference between it and this second gate.

{the second} This seems to denote the other town of Jerusalem, 2 King. 22.14.

{from the hills} As the hills of Gareb and Goath on the north and west side of Jerusalem, where the fort and Temple was, and the dung gate on that side of the city where it did seem the Chaldeans did also endeavor to force the city: see Jer. 31.39. and Neh. 3.23. and 12.31.

Verse 11. {Maktesh} Or rather the low place: this is meant of the street of the merchants, which was lower than the rest of the place about it, in the hollow of the three towns; and was between the sheep gate, and the gate of Ephraim: and where also were the goldsmiths and apothecaries, Nehemiah 3.8,31. Those might think themselves the safest there, being within the bosom of the whole city, yet that should nothing avail them: on all parts, in all places, Jerusalem should be full of outcries and howlings: being taken by the Chaldeans: no place should be left for any refuge or escaping.

{merchant people} The word also bears an allusion to the Canaanite; and may intimate that they, or their merchants were no better than the Canaanites, nor more to be regarded.

{bear silver} Hereby is signified the rich trading, which was in that place, to which money was carried in great burdens. But their riches and coin, likely gotten, as merchants much do, not the fairest way, should not now avail them, verse 18. See Isaiah 2.20. and 13.17. Ezek. 7.19. Prov. 11.4.

Verse 12. {search Jerusalem with candles} I will search out their sins most narrowly, that their closest sins shall not escape me, and I will punish them as thoroughly. God sees all things; but this is spoken after the manner of men, the better to express what is needful for us to know. Or, I will cause the Chaldeans to seek out the most hidden things that be in Jerusalem, and that most exactly. As Luke 15.8.

{settled on their lees} Heb. curdled, or thickened. A phrase taken from such liquors as grow thick, when being poured out of one vessel into another, they stand long, Jer. 48.11. To signify, either the gathering together of riches in Jerusalem, which for many years before had not been taken, nor pillaged; and their drunken delight in them, and careless supine negligence, which they had contracted by them: or the stupidity and carnal security of the inhabitants, stiffly sticking in their sins, boldly scorning God and men. To which seems to be referred the following words of the profane men, who denied God's providence, or took no notice of it. See Psal. 119.70.

{that say in their heart} This expounds the former words. Though they are ashamed to say it openly, yet such are the thoughts, reasonings, and resolutions of their hearts. See Psalm 10. verse 11,13. and 14.1. and 53.1. and 35.25. Ecclesiastes 2.1,3,15.

{The LORD will not} This is in issue plain atheism, to deny him to be the Governor and Judge of the world, or to heed men's affairs; this makes him a mere idol. And this opens the sluice and floodgate to let in a sea of sin; drowns all conscience, and sense of right or wrong, good or evil. This is a devilish sin; and that in God's own people: no marvel then if God be so fierce and furious against them.

Verse 13. {Therefore their goods} All shall easily fall into the enemies' hands.

{not inhabit them} Deut. 28.30,39. Amos 5.11. See the annotations there.

Verse 14. {The great day of the LORD} The grievousness of the judgment is here more largely set forth; and God asserted to be the author of it. And good is it to see and consider God's hand in all judgments and punishments; and well to weigh the terribleness of them.

{is near} This is much and often pressed against the foolishness of those that would still put off the evil day. Though they could see no signs of it yet appearing or approaching; yet it could and would come, as lightning; as Matth. 24.27.

{the voice} The Chaldeans shall come so suddenly, that the first news that shall be heard of it, shall be the terrible cries of the tumult of the captains and soldiers, being already at the gate. Or the noise of that fearful day of the Lord is very near.

{the mighty man} Who now boasts of his might and strength. Now the Prophets cry to them, and they will not hear: but then the scene shall be changed. As Proverbs 1.20–29. Micah 3. verse 4. Even the mighty, shall cry mightily. Jer. 6.26.

Verse 15. {That day is a day of wrath} Strong expressions of God's vengeance. Not good for man to slight or extenuate the weight of his wrath. See Jeremiah 30.6,7. Joel 1.15. and 2.11. Amos 5.18. and the annotations there. All this makes against the vain confidence of the profane contemners of God: against those who have so long abused his patience. He will now make bare his arm, and make known the power of his wrath. See Esay 33. verse 14. Deut. 4. verse 24. Malachi 3. verse 2. As also against those whose hypocrisy is their religion and sanctity; and yet willingly delude themselves to think God in a sort tied to them; and so soothe up themselves in a pleasing hope of pardon: they shall now find and see the woeful experience of the contrary.

Verse 16. {Against the fenced cities} They hoped by these to make good a defensive war. But these should not be able to shelter or succor them.

{high towers} Or, angles which are the places of the city most fortified; and built usually upon corners of the walls. See Chap. 3. vers. 6. No way left but by speedy and hearty repentance to prevent all this.

Verse 17. {And I will bring distress} To assure them still that God was the general in the armies of their enemies.

{like blind men} They shall be amazed and unprovided of counsel and advice; no more knowing what they do, or how to escape, than blind men. As Genesis 19.11.

{against the LORD} The quarrel is the Lord's; the quarrel of his covenant. The enemies are but his instruments.

{as dust} In most abundant and base manner.

{as dung} See Psalm 83.10. Esay 5.25. Jer. 9.22.

Verse 18. {Neither their silver} See on verse 11. Mountains of gold and silver shall not stop the current of his justice.

{devoured by the fire of his jealousy} Chap. 3.8. Fire devours all before it; the more matter, the greater flame. All their hopes should fail them, and be as the spider's web; as the brooks of Teman; as the reed of Egypt. See Ezech. 36.5. Prov. 6.34.

CHAPTER 2

Verse 1. {Gather yourselves together} All your assemblies whereby you shall endeavor to defend yourselves, shall be but like great bundles of stalks and flax, to be consumed altogether by the fire of God's wrath, Chap. 1.18. For preventing whereof he exhorts them to other manner of assemblies; for humiliation and repentance, Joel 1.14. and 2.15. Or thus, gather yourselves together in assemblies to examine yourselves, and your sins, to mourn and repent; as 1 Sam. 7. vers. 6. Search yourselves, recollect yourselves, your thoughts, ways, and works; your state, and present danger; sift and fan yourselves, Matthew 3.2,10,12. A seasonable exhortation to repentance to prevent the execution of the judgments. So that God thunders in threatenings; but it is that he might spare his hand in the execution. In his threatenings he shows the more care of us, and the more mercy towards us. And he doubles the exhortation to drive it home.

{not desired} Or, not desirous, not desirable; not as Daniel was, Chap. 9.23. and 10. verse 11. Not worthy to be desired. This the more sets out the freeness, and greatness of his unwearied mercy, that deals thus with such a nation. See Deut. Chap. 9. and Jer. 3.1. A great comfort to the sinful sons of men.

Verse 2. {Before the decree bring forth} This verse may be joined with the next, thus; before God's decree against his people be put in execution, you believers shall fly to his grace, by prayer and conversion. Or rather relating to the former verse, the nation not desired thus; God's threatenings by his Prophets are not words of course, words of wind; but things decreed; yet so as they are but in breeding (a pregnant similitude is this) as the fruit in the womb; yet there is hope and remedy, yet he holds his hands; yet the birth and bringing forth may be prevented. And this [Before] is thrice taken up in this verse, to make them look to it in time; to lay hold on the acceptable time; before the door of mercy be shut. See 2 Corinth. 6. vers. 2. Matthew 25.10.

{the day pass as the chaff} The day come that shall fan and winnow you as the chaff; do ye therefore first fan yourselves: the day wherein the chaff shall be scattered; and ye as chaff, by the blast of the Lord's anger, shall soon and suddenly be dispersed; as thistledown upon the mountains. See Esay 17.13. and 40.24. Psalm 83.13.

{come upon you} And again repeated. For come it will; though for a time delayed; a time to wait for your repentance, Rom. 2.4. Esay 30.18.

Verse 3. {Seek ye} Thrice repeated in this verse. To show the earnestness of the Prophet; and the necessity of the duty incumbent on them.

{the LORD} His will, pleasure, favor.

{all ye meek of the earth} He knew, and saw the most did not so: as Isaiah 1. verse 5. The most still the worst: yet the Prophet not discouraged thereby in his calling. He knew there was still a holy seed. He turns himself to this small remnant. As in a case somewhat like, Jeremy 5. vers. 4,5. These must not look after the multitude: that were to harden, and hearten them in their sins: they must do otherwise. The meek is a title which is ordinarily given to good men, Psalm 25. verse 9. and 37.11. Matthew 5. verse 5. He counsels and exhorts them for their good. See 1 Pet. 5. verse 6. They are men flexible; specially upon chastisements; Jeremy 31. verse 18,19. The wicked are otherwise, even hardened by them; Jeremy 6. verse 29,30.

{which have wrought his judgment} Which have framed your lives according to the righteous judgments and statutes of his Law; which have lived uprightly and godly according as he prescribes by his Word.

{seek righteousness} Even these meek godly ones must persist and persevere, must increase in so well doing. We are imperfect all, and liable to the Lord's corrections; the best must increase in goodness; and specially when God's judgments are impendent. And thus they must seek the Lord in righteousness, not in ceremonious superstitions; as the manner of Papists and hypocrites is. They must go on as they began, in the real points of righteousness and meekness.

{it may be} This notes rather a difficulty, than a doubt; and that rather in the thing itself, than in the love of God. And this the more commends God's grace and mercy towards his; whiles in the same word he thunders still against the wicked. See Exodus 32.30. Joshua 14.12. 1 Samuel 14.6. Joel 2.14. Jonah 3.9. Amos 5.15.

{hid} Saved and defended under the wing of his protection; or more gently dealt withal. See Ezekiel 9. verse 6. Esay 27. verse 7,8. Hab. 3. verse 2. Jeremy 10.24. and 30.11. Job 23.6. Ezra 9.13.

Verse 4. {For Gaza} Gaza with her towns and villages, was a city, and lordship of the Philistines, 1 Sam. 6.17. allotted to the tribe of Judah, Joshua 15.47. yet Anakims left in it, Joshua 11.22. Judah took it, after Joshua's days, Judges 1.18. yet it seems soon after lost it. Samson went thither when the Philistines had regained it; and upon his shoulders carried away the doors, posts, bars of the gate of the city, Judges 16.1,3. He was after bound and imprisoned there, and did grind in the mill; and it seems there pulled down the house upon the Philistines and died, verses 25,30. It was nigh Hebron, Judges 16.3. And it seems there was a house of Dagon there. Pharaoh smote it, Jeremy 47.1. And Hezekiah in his time, 2 Kings 18.8. And Nebuchadnezzar after; Jeremy 25.20. and 47.4,5. Zechary 9.5. And in the New Testament, near unto it Philip baptized the eunuch, Acts 8.26. By the examples of the judgments of God upon Gaza and the neighboring nations that hereafter follow, which were to be inflicted upon them before Jerusalem's overthrow, the Jews are moved to repentance. Or, as some take it, this is a consolation to the Church, that God will revenge their wrongs upon these nations, and utterly destroy the Philistines, and all other enemies of the Church, without hope of being restored; but he will preserve some seed and remainder of his people to reestablish them in the appointed time. And therefore every one should endeavor to be of that blessed number.

{shall be forsaken} The word alludes to the name of Gaza. And the like allusion is used to the names of the places following. It was laid waste in manner formerly showed.

{Ashkelon} Another of the five cities and lordships of the Philistines. See 1 Sam. 6.17. allotted to Judah. And though gained after Joshua's death; yet soon lost again. Samson went thither, and slew thirty Philistines to compass so many changes of raiment, Judges 14.19. It was made a desolation, most-what as Gaza was. See Jer. 25.20. and 47.5,7. Amos 1.8. Zech. 9.5.

{Ashdod} Another of the five cities and lordships. There Dagon's head and hands were cut off before the Ark of the Lord, 1 Sam. 5.1,4. Uzziah took it, 2 Chron. 26.6. and Tartan under the king of Assyria. In other things the case of it was, as that of Gaza, and Askelon. See Joshua 11.22. and 15.46,47. Jer. 25.20. Amos 1.8. and 3.9. Zech. 9.6. This likely is that Azotus, Acts 8.40.

{at the noonday} Openly: the city forced and taken by assault and storming: and the inhabitants led into captivity.

{Ekron} Another of the five cities and lordships: Gath is omitted. From Ekron the Ark was sent to Bethshemesh, 1 Sam. 5.10. and 6.16. Beelzebub was their god, 2 Kings 1. Samuel, and Saul afflicted them. They were in the same state, and did undergo the same changes and conditions, as the former cities did. See Joshua 13.3. and 15.45,46. Judg. 1.18. All these were neighbor cities; and lay between the tribe of Judah, most, and the Midland West Sea.

{of the sea coast} Verse 6. Where the Philistines' land was, 1 Sam. 30.14,16. Ezek. 25.16.

{Cherethites} They lay between the Amalekites, and the south part of Judah, and of the Philistines, 1 Sam. 30.14. Ezek. 25.16. These are usually coupled with the Pelethites; both sorts being valiant men like the Praetorian soldiers; and seem to be chosen by David for his guard, and Benaiah was captain over them. See 2 Sam. 8.18. and 15.18. and 20.17. 1 Kings 1.38.

{the word} As formerly against his own people. Ye shall not go free for your wrongs done to my people. The Prophet, and the people were to assuage their sorrows with this consideration of God's plaguing their enemies.

{Canaan the land of the Philistines} Of which the Philistines were a part. But unjustly possessed by them, Josh. 13.3. See Gen. 10.14,19. Of the Philistines, see on Zech. 9.6.

Verse 6. {Sea coast} Verse 5. Waste and void of culture; and fit only for sheep and shepherds.

Verse 7. {Remnant of the house of Judah} Remnant that should flee into neighbor countries, and so escape from being carried into exile and captivity; and so might more easily and speedily return again. Of these God will have a care, for all their paucity. A seed and remnant he will still preserve, to be his flock, and he will provide for their secure feeding; even in the countries, and by the ruins of their enemies. Some thus; he shows why God would destroy their enemies, because their country might be a resting place to his Church, at their return from Babylon. Some apply this, and the last words of the ninth verse, to the Jews possessing of those places; in this sense, that they should belong to the Church, and be joined unto it in the spiritual kingdom of Christ.

{for the LORD their God, etc.} Or, when, etc. Thus he mitigates their woeful sorrows with this salve of their return, as Nahum 1.12. His grace and mercy should overpower all obstacles and impediments that might stand in the way of their return. Let them but patiently wait God's own time for it.

Verse 8. {I have heard} Now he comes from the Philistines to the second example, viz. of the Moabites, and Ammonites. These were borderers on the south, and southeast part of Judea.

{the reproach of Moab} See on Amos 2.1. God took notice of it, though they thought not so.

{the revilings of the children of Ammon} See on Amos 1.13. Though these two nations came of Lot Abraham's nephew, yet were they ever bitter enemies against their kinsmen the Jews, Jer. 48.27. Ezek. 25.3. Whence is that Deut. 23.3,4.

{and magnified themselves against their border} These nations presumed to take from the Jews that country which the Lord had given them. Jerem. 48. and 49.1. See Deut. 38.8. and 27.17. God peculiarly assigned to Abraham, and his posterity the land of Canaan. They would repeal God's decree.

Verse 9. {Therefore, as I live, saith the LORD of hosts, the God of Israel} He not only hears and sees, but he revenges also: and he swears he will; to assure his people of it; and to show that he is provoked to wrath, by their reproaches and revilings of his people; whose God he avows himself to be; and a God of power to defend them, and avenge himself and them, of his and their enemies.

{Moab shall be as Sodom} Esay 15. and 14. chapters. Jer. 48. Ezek. 25.8. Amos 2.1.

{Ammon} Jer. 49.1. etc. Ezek. 25.2. etc. Amos 1.13.

{breeding of nettles and salt pits} Waste and barren. See the like expressions, Esay 5. verse 6. and 34.13. Prov. 24.31. And Judg. 9.45. Ezek. 47.11.

{the residue} And he adds the remnant. See on verse 7.

Verse 10. {This} This is an explication of that verse 8.

{for their pride} Esay 16.6. Jer. 48.29. Their pride should have this fall, Prov. 16.18. and 11.2. and 18.12.

{against the people} Thus tender is God of his people; their reproaches thus take with him. They need not fear that in their calamities he does or will forsake them, Isaiah 43.2.

Verse 11. {The LORD will be terrible unto them} To the Moabites, and Ammonites; however now they slight him, and his people too.

{famish} Make lean, shall melt away like fatness.

{all the gods of the earth} Taking away their worshippers, and their sacrifices; that name and fame which now they have; and the trust which the idolaters put in them.

{and men shall worship him} God's rising glory shall cloud them: the chief end of all these terrible judgments shall be to root out those people's idolatries, and to cause the true God alone to be worshipped. Which has been accomplished under Christ Jesus.

{all the isles of the heathen} Far countries, especially beyond the sea. So greatly shall God's glory appear in the reduction and restoration of his people; and avenging them of their enemies, that the fame of it shall spread abroad to the utmost nations, and cause them to give glory to him; to the slighting of their own idols. And this makes way to that which follows.

Verse 12. {Ye Ethiopians} Likely the Ethiopians near Moab, and Ammon. Some take it for the Ethiopians beyond Egypt; and make here an argument thus, if the Ethiopians so far off, much more Moab, and Ammon, that were nigh at hand.

{North} Assyria, and Nineve, were north of Judea.

Verse 13. {Assyria} Esay 10.5,12. Ezech. 31.3. Nahum 1.8. and 2.10. and 3.15. See on Hos. 7.11.

{Nineveh} See on Nahum 1.1. And on Jonah 1. verse 2. The destruction of Nineve, and the Assyrian Empire, happened, as is thought, in the time of Jehoiachim, after Zephaniah's prophecies. See Nahum's prophecy.

{a desolation} As is largely set forth in the next verse.

Verse 14. {And flocks} The building of Ctesiphon is thought to have occasioned this utter ruin, as authors report it. Here are various and vehement expressions of the dreadful face of her desolations; thus God stains all worldly glory.

{Cormorant} See Esay 13.21,22. and 14.23. Chap. 34.11,13,14,15. Apoc. 18.2.

{lodge in the upper lintels} Or, knops. Or, chapiters. See upon Amos 9.1.

{for he shall uncover} Or, when he has uncovered. Her roof, and all her timberwork being burnt down, there shall remain nothing but walls of ruined houses.

Verse 15. {This is the rejoicing city} So populous, and pleasant before, now left to this desolation, to these inhabitants. The Jews then should patiently bear their miseries when God would thus avenge them, 2 Thess. 1.6,7. He prizes them far above other nations, Esay 43.3. Nineve, rejoicing so much of her strength and prosperity, should be thus made waste; and God's people delivered.

{I am} Esay 47.8,10. Apoc. 18.7. Like cases to this. But for all this the Jews were no ways to doubt of her future ruin. Pride did swell her up, and made her as the swelling in a wall, which portends the downfall of it. See on verse 10. Kingdoms must not glory too much in their own potency; but be sensible how subject they are to mutability and change, and make their main dependency upon God, and his favorable protection.

{how is she} Men should wonder at it, as a thing almost incredible. But God would deal wondrously against her.

{shall hiss, and wag his head} In scorn, horror, and disdain, 1 Kings 9.8,9. Job 27.23. Jer. 19.8. and 49.17. and 50.13. Lamentations 2.15,16. Ezechiel 27.36. She should be an ignominious spectacle to all people. Thus dear to God is the salvation of his people: now and ever. And thus doleful the state of the enemies thereof is, and shall be to the end of the world. See it in the downfall of spiritual Babylon, Apoc. 18.

CHAPTER 3

Verse 1. {Woe} The Prophet returns to Jerusalem; and threatens and thunders woe against it; against the sinful forlorn body of the people. And adds promises full of consolation to the holy remnant.

{to her that is filthy and polluted} Or, gluttonous. Heb. Craw. Or crop. The same word is used, Levit. 1.16. Jerusalem is thus here styled. For all that she is so oft called the holy city, Psalm 15.1. Jere. 48.2. and 52.1. Yet she is thus changed; as Esay 1.21. Jer. 2.21,23. Polluted, for all her ceremonious washings, cleansings, purifyings, polluting God's pure and spiritual worship.

{oppressing city} That is, Jerusalem. Oppressing by force and fraud; breaking the second table of the Law; as well as the first. The Trent translation is usually so erroneous, as neither here, nor elsewhere, do we use to mention it. See Levit. 19.13. Deut. 28. verse 29. Jer. 21.12. Ezech. 22.29.

Verse 2. {She obeyed not the voice} Namely, God's voice, calling her to repentance, by his servants. Here begins the enumeration of her sins, the causers of God's wrath. She yielded not docility, and submission thereunto. God's voice and Word had not its due power and authority with her. And this was the root of her rebellion. See Nehem. 9.26. Jerem. 2.27.

{received not correction} Or, instruction. Verse 7. Neither by reprehensions, nor punishments: they were incorrigible. And thus evilly it was with a people protesting themselves to be the people of God. See Psal. 50.17. Prov. 5.12. Jer. 2.30. and 5.3. and 7.28. and 32.33. and 35.13.

{she trusted not} Diffidence and incredulity. Another rise and inlet of sin. She trusted in man, in the reed of Egypt, in her own ways, wisdom, riches, and strength, in vanity, lies, falsehood, rather than in the Lord. See Jer. 17.5,6,7,8. 2 Chron. 20.17,20.

{drew not near} He tied himself by covenant to her. And in that notion gave her his Law and ordinances, only desiring her to cleave to him, Deut. 10.20. and 13.4. Yet she fell from him, and apostatized, estranged herself from him more and more, shunned him; like a wild beast she would not be tamed and managed by him.

{to her God} As he offered and tied himself to her, and she made a profession of him in words, though in works she denied him so to be. A more honorable title for her than she now deserved.

Verse 3. {Her princes} He comes now from the body of the people, to the heads of them, to the king and courtiers, to the princes and peers.

{are roaring lions} Prov. 28.15. Micah 3.9,10,11. Ezech. 22.27.

{her judges are evening wolves} Jer. 5. ver. 6. Ezech. 22.27. Hab. 1.8. Psalm 104.20. Enraged then with hunger for want of prey all day. And if the governors and heads were thus, what then were the body of the common people?

{the bones till, etc.} Or leave not, which are even raging with hunger, being so greedy that they eat up bones and all, and that speedily, presently, such is their voracity.

{the morrow} Or, in the morning.

Verse 4. {Her prophets} As the princes, so the prophets and priests were. See Jer. 23.14. etc. Ezech. 22.25,26. and 34.2. etc. Hosea 9.7,8.

{light and treacherous persons} Or bold, in feigning prophecies of their own inventions, uttering them, and boldly maintaining of them. Unmeet things were these for men in their places.

{her priests} Gives them the titles they were known by, though they deserved them not. The more was their shame appearing by these titles. The like title give we to undeserving persons.

{the sanctuary} God's Temple, and the service of it; and so all sanctity, whatsoever was holy.

{violence to the Law} Ezech. 22.26. The tribe of Levi was by God's gracious providence dispersed to teach it, Gen. 49.7. compared with Deut. 33.10. See Levit. 10. ver. 11. 2 Chron. 30.22. and Chap. 17.7. etc. Yet see how they degenerated here. And so Malachy 2.4–12. and Chap. 1.6. etc. And thus deeply and freely the Prophet charges the prophets and priests ordained by God in their offices, that they overthrew and destroyed the Law by their evil examples, and corrupt doctrines, wresting the Law: we see then churchmen may err, and are to be reproved. And alike boldly he deals against the princes; neither are they exempted from the Prophet's rebukes and condemnation. And he speaks against them all, he opposes his single self against all their multitudes. But where then was God's Church upon earth, when the common people, the heads in the commonwealth, the prophets and priests in the Church were thus corrupted among the Jews? Yet God preserved his remnant; his holy seed, Esay 65.8. The faithful still do and must continue faithful for all that; as Elias, 1 King. 19.14. and Joshua resolved, Josh. 24.15.

Verse 5. {The just LORD is in the midst thereof} The hypocrites bragged much of this; of his being and dwelling amongst them, in his Temple and ordinances, and of his Word and promise to that end, Jer. 7.4. Psalm 132.13,14. The Prophet grants it, but to a far other end than they made an account and use of it. He is in the midst of them, a just Lord, nigh at hand, and ready to revenge their sins.

{he will not do iniquity} He will not deny his justice, his nature, for their sakes; he will not subscribe to their iniquities, though he wink at them a while, yet he will not be like them; he will not do iniquity. God who has chosen Jerusalem for the place of his residence, and manifestation in the world, cannot in justice suffer these sins to escape punishment. This indeed should make the people not to do iniquity, because the Lord among them is just. But if they do, he is just, and has just causes to punish them.

{Every morning} Heb. morning by morning. As Exod. 16.21. That is, every day, even in the morning (which seems to have been the ordinary time for the Prophets' preaching) he does denounce to them his judgments to come, and represents unto them those which he had already executed upon other nations, to call his people to repentance. See 2 Chron. 36.15,16. Jer. 7.13. and 11.7. and 25.3,4. etc. 29.19. and 32.33,35.15. He will speedily get upon the bench, and proceed in judgment against them.

{he faileth not} For his part, both to admonish and reprove them, and also to correct and chastise them, Esay 5.4. He still uses both the Word, and the rod.

{but} Matt. 23.37. Jer. 5.3. Esay 9.13. For all that, they are still forlorn and desperate. See Jer. 6.15. and 8.12.

Verse 6. {I have cut off the nations} By the destruction of other nations he shows that the Jews should have learned to fear God, and that God intended so much in making these nations to be examples to them. This should have been a schooling to them.

{Nations} Not one, but many. He gave them many examples one after another.

{their towers} Heb. Corners. See Chap. 1.16. Because towers were set in corners of city walls. The Hebrew word may also be taken for princes and lords, Judg. 20.2. 1 Sam. 14.38. He sets forth the grievousness of these judgments upon these nations, the rather to move his people thereby to repent. These were not common judgments, nor common examples, but extraordinary.

{that none passeth by} See Esay 33.8. and 34.10. and 60.15. Jer. 51.43.

Verse 7. {I said} I looked, I expected; as Esay 5.4. Wherefore when I looked? Luke 13.6. Not, but that God is omniscient: all things are present with him, he knows man's heart, and his thoughts long before: he is never frustrated or disappointed in his expectation. But he speaks here improperly, takes upon him the person of a man, speaks after the manner of men, as men would do in this case, the better to express the justness of his expectation; and the inexcusableness of these sinful Jews. What man would not expect as much in the like case? This then relates not to God's secret knowledge and counsel, but to the nature of the thing itself.

{surely thou wilt fear me} Learn by their examples; and by the Prophets often pressing and applying of them. And great reason for this assurance, when our neighbor's house is on fire, we fear. By other men's harms we learn to beware. And yet more, judgment does use to begin at the house of God, 1 Pet. 4.17. Yet here it is otherwise. And these heathen nations had less light, and were less guilty. And if it were thus done to the green tree, what will be done to the dry? And if a father beat his servant before his child for a fault grievously, and to warn the child, if he will take no warning, what may he expect?

{thou wilt receive instruction} Else we kick against the pricks. And else it were stupendous stupidity, prodigious obstinacy, like that Esay 1.5. Jer. 6.28,29,30. They are past all hope.

{so their dwelling should not} So, upon her repentance, so long, and so many ways expected, she should have been spared: God was ready so to do, however they deserved otherwise; or if chastised, yet but sparingly at most, Esay 27.7,8. God changes or retracts here nothing of his unchangeable will; but shows the constancy of it, that he was reconcilable upon their change and repentance; thus; though I brought Jerusalem into great miseries, by reason of their sins, yet will I save Jerusalem from final ruin, if so be she will be converted.

{but they rose early} He was slow to punishment; but they speedy to provoke him; and hasten on the punishment, they instantly and incessantly corrupted themselves, and all their ways more and more; they were most earnest and ready to do wickedly; notwithstanding God's judgments, Isai. 1.11.

Verse 8. {Therefore wait ye upon me} Some take this as spoken to the wicked Jews, thus; I have hitherto wooed you, borne patiently, and dealt mildly with you. But now, seeing all is in vain; I will send Prophets no more; I will not word it with you any more: expect me to come armed against you, to be amongst you as a savage boar, or beast, your last end is come upon you. Others, as spoken to the godly remnant, the faithful among them, thus; do ye at leastwise patiently bear the calamities coming; and fix your affiance and waiting upon me, who will destroy all these nations your enemies, ver. 8. And after gather in all people; and convert them to me, that together with you they may call upon my name, and serve me, ver. 9,10.

{rise up to the prey} As the lion rouses up himself to the prey.

{for my determination is} My right, my decree.

{to pour} See Jer. 6.11. Lam. 2.4. and 4.11. Esay 42.25.

{for all the earth} And then surely the Jews among them. Others thus; when first this whole land of the Jews has been devoured.

{with the fire of my jealousy} Chap. 1.18. Deut. 29.20. Psalm 79.5. Ezech. 16.38.

Verse 9. {For then} Then, after those judgments executed, and sin punished.

{will I turn} This seems spoken to the holy remnant, for their consolation in the midst of all these calamities. As his threatenings are directed to the body of the wicked.

{to the people} Gentiles, as well as Jews, as after appears. So that no fear for all those judgments, but God will still have his Church.

{a pure language} Heb. lip. This seems to reach to the time of the Messiah, when the face of the earth shall be changed, by the conversion of the Gentiles, and by their sanctification in heart and tongue. See Esay 18,19. chapters. By communicating my Spirit unto them, I will change them in the spirit of their mind; that being purified by faith, in word and work, they shall purely serve me.

{call upon the name of the LORD} Prayer is a peculiar gift and grace of God, a special part of his worship and service. The prayer of all heathens, and all wicked men, is not true prayer.

{with one consent} Heb. with one shoulder. A phrase taken from oxen, which are yoked together. See Zech. 7.11. Jer. 32.39. 1 Tim. 2.8. Seeking and studying to help and assist one another in God's service. See Esay 2. verse 3. Psalm 122.1. Zech. 8.20,21,22,23. Jer. 31.6. Matth. 11. verse 12.

Verse 10. {From beyond the rivers of Ethiopia} This seems to be understood of Ethiopia beyond Egypt: of Ethiopia, see on Habakkuk 3.7. This Ethiopia has two very great rivers. And hence Nilus comes. Meroe is it, or part of it, or adjoining to it: thus geographers differ. See Strabo, book 17. and Pliny in his natural history, book 5. Chap. 9. Zera in the time of Asa; and Tirhakah, in the time of Sennacherib; and Candace mentioned, Acts 8. are thought to have reigned here. See Esay 18.1,2.

{my suppliants} Some understand by this the Gentiles to be called and converted: thus, even by the farthermost countries, which have least knowledge of me, and of my grace, will I be served and worshipped. See Isaiah 18.7. Acts 8.27. Others, of the dispersed Jews: that they shall return to their land, and there worship the Lord: and make one body with the converted Gentiles.

{the daughter of my dispersed} This most properly agrees to the Jews, though some stretch it to the elect, as well Gentiles, as Jews, dispersed throughout the world.

{shall bring mine offering} Describes God's spiritual worship by those legal ceremonies then in use, as other Prophets also use to do.

Verse 11. {In that day} The happy state of the Church in that day is here set forth: in that the wicked shall be taken away out of the midst of them; and themselves shall be holy and happy.

{shalt thou not be ashamed for all thy doings} O my Church, I will take away that ignominy from thee, under which thou hast suffered for the shameful evils done in thee, whereby the very name of Jews is become odious and reproachful. The shameless evildoers I will purge out of thee, and take them away. This stands well with that Rom. 6.21. Jer. 31.19.

{wherein thou hast transgressed against me} When there are but a few godly left, and mixed among multitudes of grievous sinners, they lie under the imputation of the common infamy and reproach with the rest, as if alike faulty with them. We call a city and nation sinful, as Isa. 1.4. where the most so overcloud the few that are godly therein, that they lie hid, as it were, and buried among them, that they appear not.

{for then I will take away} Then, by my foresaid heavy judgments, I will take them away, that thou shalt not be ashamed for all their ill doings, cleanse thee of them, as chaff with a fan, and leave thee as pure wheat, Mat. 3.12. and Chap. 13.30. Mal. 3.18. and 4.1,2.

{that rejoice in thy pride} Pride themselves to be the only people of God; had commonly in their mouths that, Jer. 7.4. Exod. 19.6. no other Temple of God's worship in the world, they the only people, God had no Church without them, smoothing up themselves, and sheltering their sins under this pretext, as if thereupon they might live and do as they list.

{haughty because of my holy mountain} Haughty in their pride, puffed up with it, swollen big, because of my Temple, and their many prerogatives by it, Psalm 48.2,3. and 46.4,5. and 68.16. Esay 8.18. and 27.13.

Verse 12. {I will also leave} God will still leave a remnant, preserve his Church.

{an afflicted and poor people} This is many times the state of God's Church, God tames his Church by the cross.

{and they shall trust} This should comfort them against their paucity, and the destruction of the rest; they shall be holy, as gold purified in the fire; they shall trust in God, rest and rely only upon him, and his grace, and not trust to that proud and vain boasting of the haughty hypocrites: they shall faithfully serve him, and be freed of that shame which by reason of those transgressors formerly lay upon them. Some more largely expound the verse thus, out of the carnal and rejected Israel, and out of lost mankind, will I deliver mine elect, and believers, which are poor and wretched in the world's esteem. See Esay 14.32. Zech. 11.11. and 13.9.

Verse 13. {The remnant} Though few, yet not to be the less esteemed, Luke 14.32. And the purging of the Church, whereby they were brought to this paucity, is a matter of great worth and moment, to have the transgressors taken away that abused and profaned God's holy name.

{shall not do iniquity} Perfection not intended; but integrity and sincerity.

{nor speak lies} Instances in one kind for all the rest, verse 9. See James 1.26. and 3.2. 1 Pet. 3.10. Apoc. 14.5. and 21.27. and 22.15.

{None shall make them afraid} Safety and security is promised, temporal blessings. See Levit. 26.6. Jer. 46.27. Job 11.19. Yet this is promised not so much simply and absolutely, as comparatively and conditionally, as all temporal blessings are. Some more largely extend the meaning of the verse thus, the true believers chosen out of all the world, being regenerated by the Holy Ghost, shall live in purity, sincerity, and innocency, like Christ's true sheep, fed by the Word of truth, and kept safe under his protection, without any other devices or cunning.

Verse 14. {Sing} The Prophet exhorts this holy and happy Church to rejoice and praise God for these his spiritual blessings. He after doubles and trebles the exhortation, because it is hard in the black night of calamities, to spy out the light of comfort; and this appearing but afar off. And yet it is necessary for our present support, and meet that we should be thus affected at God's mercies, and be answerable in joy, and thanks and praise thereunto.

{O daughter of Zion} Esay 12.5,6. and 54.1. and 25.9. and 66.10. Jer. 31.7. Habak. 3.18.

Verse 15. {hath taken away thy judgments} That is the punishments and visitations for thy sins; and consequently thy sins, the causers of them.

{thine enemies} As the Assyrians, Chaldeans, Egyptians, and other nations. They were but as rods in God's hand, Isa. 10.5,7.

{the King of Israel} The Lord God, and Jesus Christ the King of his Church, Psalm 149.2. Isaiah 44.6. Zech. 9.9.

{in the midst of thee} Sometimes he stands afar off, Psal. 10.1. and 22.1. Ezek. 8.6. But here in the midst of thee, present and ready to bless, protect, and defend thee under the shadow of his wings, and in the power and grace of his Spirit, to comfort and strengthen thee, Ezek. 39.29.

{evil any more} Jer. 23.4. Amos 9.15.

Verse 16. {It shall be said} By way of common congratulation of all.

{Fear thou not} Afore they were in fears and troubles. But now the case was changed. See Esay 10.24. and 35.3,4. and 40.9. and 41.10,14. Jer. 46.27.

{Let not thine hand be slack} Or, faint, be not discouraged, strengthen thyself in faith, and in perseverance, in all the duties of thy calling, not fearing any harm which may happen to thee; not slack, without vigor and agility; as fear makes them but active rather in well-doing.

Verse 17. {The LORD thy God} The reason of that in the former verse. He will not be slack or idle, but able and active to save thee.

{he will rejoice over thee with joy} These expressions concerning God are taken from men, to make known his mind unto us. Words full of comfort to the Church, showing the infiniteness of God's tender love and condescension to us, Psal. 103.11,13. Esay 49.15. And all little enough to raise up our faith, hope, and love in him. The blessings here, and in the former verses took their rise at their return from Babylon, but are carried on to Christ's first and second coming.

{he will rest in his love} Heb. will be silent.

{He will joy} His delight shall be in thee, in loving thee, and in doing thee good, Jer. 32.41. Ezek. 20.40.

Verse 18. {that are sorrowful for the solemn assembly} For the loss and want of these solemn assemblies, upon the Sabbaths, and other feasts, and times of God's worship. These they most highly prized, and joyed in; and the want of them was their sorrow and lamentation. See Psal. 42. and 84. and 137. Lam. 1.4. and 2.6,7. and 4.1. and 5.18. And the more, because the adversaries in their exile mocked at their Sabbaths, Lam. 1.7.

{who are of thee} Thy true and genuine children; as John 1.47. This sorrow for the lack of God's holy ordinances, and want of his worship, is a sure sign of a true child and member of the Church.

{the reproach} Heb. the burden upon it was reproach.

{a burden} As Psalm 42.3,10.

Verse 19. {at that time} My appointed time. Not so soon haply as your hasty desires would have it, to whom speed itself seems a delay: but I know mine own time best, ye must stand upon your tower and watch, and patiently wait for it.

{I will undo} Think not this impossible to be effected, all obstacles I will remove, all thy persecutors I will persecute. See Esay 10.25,26.

{save her} I will deliver the Church, who now is afflicted, as Micah 4.6,7.

{that halteth} Ezek. 34.16. Micah 4.7. Even the weakest, and unablest to help herself, Ezek. 37. This restoration shall be like a resurrection from the dead.

{get them praise and fame} Heb. I will set them for a praise, I will make them celebrious and famous, and that even in the lands, and in the mouths of their enemies that had reproached them; yea, a praise to himself, Jer. 13.11. and 33.9. Esay 62.7.

{in every land} As among the Assyrians, Chaldeans, and Grecians, which did mock them, and put them to shame.

{where they have been put to shame} Heb. Of their shame.

Verse 20. {will I bring you again} See Nehem. 1.9. Zech. 10.8,9,10. Micah 4.6. into your country, which is the type of the Church. But he will gather your enemies as sheaves into the floor, Mic. 4.12,13.

{a name and praise} See on verse 19. Repeats it for their assurance, because in the eye of flesh and blood it was a thing so incredible, Esay 60.15,18. and 61.7. and 62.7.

{captivities} Plurally. They were so greatly dispersed and scattered, as if there had been many and many captivities. See Esther 8. verse 9. and 9.2.

{before your eyes} They should be eyewitnesses of so great a restoration and glorious salvation.