Matthew Poole and continuators on Ezekiel 16

1 AGain the word of the LORD came unto me, saying,

Heb. And ▪ frequently and properly enough rendred as here Again, not pointing out any particular time wherein it came to the Prophet.

Both commanding and directing him what to speak, and it is a very elegant description of Gods dealing with the Jews, and their carriage toward God, his dealing was kindness and tender compassion in the most unparallel'd expressions of it toward the Jews; theirs to God was the most unthankful, undutiful and rebellious.

2 Son of man, cause Jerusalem to know her abominations.

Declare to them that are with thee, and to them that are at Ierusalem, to these declare by letter, to those by word of mouth, what state theirs was in their infancy, what I did for them, for the whole nation of the Jews, for so I take Ierusalem here to signifie, make them know, it was not in his power to give them understandings, and to enlighten their minds, but his declaring to them is here called making them to know, because it was sufficient to have brought it to their knowledge.

Her multiplied transgressions which were increased beyond number, and her great, foul sins, called here abominations, her Idolatries, spiritual adulteries, and unexemplified folly in her lewdness changing her God and Husband, Ier. 2.10, 11, 12, 13.

3 And say thus saith the Lord GOD unto Jerusalem; Thy birth, and thy nativity is of the land of Canaan: thy father was an Amorite, and thy mother an Hittite.

The proud and blinded Jews thought their original more pure then that of the Heathen; this was an old tradition among them, now that the Prophet is to acquaint them with the truth of their polluted original, which they'l storm and fret at, he comes thus prefacing his discourse with a divine Commission.

Who is omniscient, knows all we are and do, who is so just and true, speaks not any thing but the very truth, who is supream Judge and determiner of controversies. He tells the Prophet what they were and commands him to tell them.

i. e. The whole race of the Jews as verse 2. Or, perhaps in more special manner the Inhabitants and Natives of that proud City, who thought it singular priviledge to be born there, which the Jews counted more holy then the rest of the Land of Canaan.

Thine habitation and thy kindred, so our English of 2 Eliz. time. Thy root whence thou didst spring, the rock whence thou wast cut, the place where thou grewest up, the company and commerce thou didst use, all were of the Land of Canaan, and thou hast a fulness of their vitious nature, manners and practices, both in civil, and religious things, as vile and obnoxious to my curse as Canaan it self.

If the Prophet refer to Abraham, it must be understood of his state, and Religion before God called him, when he, as his Father and Kindred, worshipped strange Gods beyond the River, Ios. 24.14. with ver. 2. If the Prophet refer to those that were in Aegypt, the Jews Ancestors that dwelt there; it is certain that many of them forgot Abrahams God, closed with the Aegyptian Idolatry, and were polluted with Idols, Iosh. 24.2. if you refer it as a figurative speech and call them Fathers whom we reverence, consult, obey and imitate, as well we may call such Fathers; these were not the best and holiest of men, Matth. 3.7. and 12.34. and 23.33. Oh ye Jews be it known to you, what ere you think, you have no cause to boast of your nobler or purer descent, your fountain was corrupt and poisonous.

Might have been for likeness of manners.

Either because this comprehended all the rest of the cursed Nations. Or, because the Amorites as most powerful and mighty, so most wicked among them; it was the Amorites which were filling up their sins, Gen. 15.16.

Sometimes the ill nature of a Father is corrected in the child by the sweetness of the Mother, but you Jews were not so happy, your Mother as bad every whit as your Father; both prodigiously vile in their inclination, civil converse, and choice of their Religion and in the practice of it. The daughters of Heth were women of ill fame, and worse manners, Gen. 27.46. enough to make a good soul weary of life. Such is your race, O ye Jews.

Marginal references: Heb. cutting out, or, habitation.; verse 45.

4 And as for thy nativity, in the day thou wast born, thy navel was not cut, neither wast thou washt in water to supple thee: thou wast not salted at all, nor swadled at all.

Either in the day I called Abraham to leave his Idolatry. Or, when in Aegypt you began to multiply into a Nation. Or, when you were brought out of Aegyptian bondage. Or, whether you fix any other time, it was a helpless and miserable state they were in.

As the new born infant cannot do this for its own preservation, and as there is great danger if not carefully and skilfully done, as 'tis the early care of the hand that delivers the Child, so was the care and love of God towards this people when they could not, and others would not help them, and this will be declared in a continued allegory. The preventing mercy of God was shew'd in this.

Born in blood, unpleasant to behold, thou must have weltred therein, and perisht, none washt thee, that thou mightest be handled, but I; I purged away the blood and uncleanness of thy birth, took thee up, nurst, provided for and disposed of thee.

Salt is of a drying, abstersive and cleansing nature, and was used to purge, dry & strengthen the new born child, to make it the more lovely and lively.

This usage for the continued preservation of the infant, for strengthening it, setting its limbs, and keeping them in their right and orderly posture, is most necessary to be observed, and yet there was none that would do this for this infant, so forlorn was the state of the Jews in their birth, without beauty weltring in blood, without strength, new born, without friend, that might act Mother, or Midwifes office.

Marginal references: Hos. 2.3.; Or, when I looked upon thee.

5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field to the loathing of thy person, in the day that thou wast born.

A confirmation of what was said verse 4. no hand helpt, because no eye pitied them, neither Terahs family to Abraham, nor the Aegyptians to sojourning or departing Israel, shewed any bowels of pity to help.

Though all those particulars toward an infant had not been done, if the more needful were done, it might be well enough, but poor infant, it hears of no body to do any one of them for its health and life.

To shew any tenderness of heart towards it.

Put out of doors, exposed to perish and starve with hunger and cold.

As far from likelihood of relief as from the sight of men, not laid in the street of City or Town, not at some mans door, but in the open wide field, where devouring wild beasts are likest to come first and tear the helpless wretch to pieces.

In contempt of thee as unlovely, and worthless; and in abhorrence of thee as loathsome, putrifying, and offensive to the beholder.

6 ¶ And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live: yea, I said unto thee when thou wast in thy blood, Live.

After the manner of man God here speaks, alluding to some Traveller, or walker abroad, like Pharaoh's Daughter, or the good Samaritan, that lighted on this poor forlorn infant.

In such manner as to pity, and consider how to relieve; to omniscience every thing is seen, but here compassion is included in this seeing, this was the onely eye that pittied.

Most exact emblem of mans sinful and miserable state, his filthiness and death arising from himself, as the death and filthiness of one wallowing in his own blood.

I purposed to save thy life, I declared my purpose and wrought the effect, I took care of thee, that thou mightest not die.

This is repeated, both to set forth the freeness and abundance of Gods love, and to work our heart to a suitable resentment thereof, and to intimate the stability and stedfastness of the purposes, and effects of Grace.

It sounds like a command, but 'tis such a command as sends forth a power accompanying it to effect what is commanded, he gave that Life he spake and it was done.

Marginal references: Or, [illegible: 1 span] foot.

7 I have caused thee to multiply as the bud of the field, and thou hast increased, and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare.

The Lord who chose Abraham and his seed, by his blessing this people, were increased as by millions; how inconsiderable is a Clan of 75 persons? So many went with Iacob into Aegypt where in 250 years they grew to six hundred thousand and three thousand and 550 beside Women and Children under 20 years, and old men above 60 years old, so the promise Gen. 12.2: and 15.5. and 17.2, 4. was fulfilled.

For multitude they are compared to the numberless buds of the Herb, for flourishing, they are like the bud in the beauty of its spring, and both include the goodness and richness of the Land they dwelt in.

Grown up to maturity or full age.

And in stature thou hast come to full, just proportions, or grown strong, mighty, and terrible to thy neighbours who were enemies, but honourable, and a defence to thy friends.

As Jewels and rich vestments set off a beautiful person, so the successes in enterprizes, rich returns in merchandise, fruitfulness of the Country it self, were the lustre of thy beauty, which all thy neighbours courted, thou wast adorned with the choicest blessings of divine Providence.

The Prophet farther describes the beauty, and glory of the Jewish nation grown up and fashioned under Gods own hand in order to be solemnly affianced to God.

Which is an ornament when well set, whereas baldness is a deformity.

i. e. When in Egypt, poor and oppressed, and despised.

Marginal references: Exod. 1.[illegible: 1 letter].; Heb. [illegible: 1 letter].[illegible: 1 letter]. thee a [illegible: 1 word].; Heb. [illegible: 3 letters] ment of [illegible: 3 letters] ments.

8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entred into a covenant with thee, saith the Lord GOD, and thou becamest mine.

See ver. 6. of the phrase. This second passing by may well be understood of Gods visiting them and calling them out of Aegypt.

See the phrase verse 6.

The time of thy misery was the time of love and pity in me towards thee, and the time of thy grown beautified state was the time of my love of delight, when I rejoiced in thee, and espoused thee to be my Wife. Thy time i. e. The season fittest for the discovery of my purposes towards thee was the time of love, which is exprest in what follows in the verse,

i. e. betr[illegible: 1 letter]thed thee as Ruth 3.5. and Deut. 22.30. engaged by marriage to love, cherish, protect, and safeguard.

What was, and would be thy reproach, my love and bounty covered, I clothed thee with spoiles of Egypt, and gave thee Flocks, with the wool whereof thou mightest clothe thy self. If you take it figuratively, I covered all thy filthiness and washt it away.

Gave thee the greatest, most inviolable, and solemnest assurance of my conjugal love, care, and faithfulness.

This was done at Mount Sinai, Exod. 19.5.

The Truth of all which the Lord doth avow in this form of asseveration.

By the obligations of my kindness thou couldst be no less, by thy own voluntary act, and consent, by promise and profession, Exod. 19.7, 8.

9 Then washed I thee with water: yea, I throughly washed away thy blood from thee, and I anointed thee with oil.

Heb. And, this continueth the allegory and declareth what more was done to prepare this Virgin for advancement by this marriage covenant.

It was a very antient custom among those Eastern people, as appears Ruth 3.3. and Esth. 2.12. to purifie Virgins who were to be espoused ere long; and 'tis likely the Prophet alludes to that Exod. 19.10.

The same thing by a very usual figure repeated to confirm and illustrate what is spoken, the word in Heb. notes an abundant washing, a rinsing of what was washt to make it cleaner, it includes a bathing, as Lev. 15.10.

Thy original and birth pollution, which rendred thee displeasing to the eye, and unfit for the familiar and loving entertainment of a Husband.

Not to Royal sovereign dignity, this is exprest by another word in the Heb. but anointed as they that were to be married, as Ruth. 3.3. Esth. 2.12. or as those who were to come into the presence of great and noble personages, as Dan. 10.3. Or as such who would look with chearfuller countenances, and change their sad and mournful deportment, as 2 Sam. 12.20. 'tis not improbable it may allude to the bounty of God toward the Jews in a land flowing with oyl. Spiritually these refer to our cleansing by the Blood of Christ, and by his sanctifying spirit.

Marginal references: Heb. bloods.

10 I clothed thee also with broidered work, and shod thee with badgers skin, and I girded thee about with fine linnen, and I covered thee with silk.

So miserably poor was this creature, that she had not clothes to her back, he gave them who married her.

Rich and beautiful, needlework of divers colours much above the state of an abject infant, and suited to the bounty and riches of him who gave them.

Those Eastern people had an art of curiously dressing and colouring the skins of those Beasts, of which they made their neatest festival shoes, and these were for the richest and greatest personages to use.

Both for strength, activity and ornament.

Both soft warm, and comely, such soft raiments used in Kings Courts, intimate the advancement of this abject to Royal state, as well as delicately clothed.

Either covered, as the upper garment covers all the rest, or as curtains of the bed cover one who is laid to rest within them, the vail this Virgin was covered with when she appeared abroad, and her furniture at home were very rich and proportion'd to her Lords grandure and riches.

11 I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck.

If the inventory of this Virgins goods given to her were hitherto of such things as were needful for her comfort, now follows a particular of what served for state and magnificence, as the phrase Iob 40.10. it also expresseth the bravery of a Bridegroom, Isa. 61.10. The curiosity and exactness wherewith such do dress themselves.

Heb. I gave, i. e. freely.

Which usually were of Gold as appears, Gen. 24.22. and presents made of these bespeak greatest respects.

Of Gold in token of honour and autority. Gen. 41.42. Dan. 5.16.

12 And I put a jewel on thy forehead, and ear rings in thine ears, and a beautiful crown upon thine head.

It was many times of Silver, but most commonly of Gold, & was of circular figure hanging by a string fastned above the forehead in such manner, that it lay or rested on the nose, much esteemed among the Eastern people, though of no account with us.

Golden ornament hanging in the fleshy part of the ear.

A very rich and beautiful crown, as Virgins espoused and married had crowns set on their heads, Cant. 3.11. so to complete the solemnity, and make the magnificence of these nuptials full, a crown of beauty is set on the head of this Jewish Nation now married to God.

Marginal references: Or, crown of bea[illegible: 1 letter]ty.

13 Thus wast thou decked with gold and silver, and thy raiment was of fine linnen, and silk, and broidered work; thou didst eat fine [illegible: 1 letter]lower, and honey, and oyl: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

The Prophet summs up all again, partly to aver the truth thereof, partly to bring it to her remembrance, and partly to affect her with thankfulness for what she had received, and with shame for what s[illegible: 1 letter]e had d[illegible: 1 letter]ne.

It was the constant course of thy diet, to be provided thus wi[illegible: 1 letter]h the choicest food, which thou didst not by scanty allowance taste of, but wast filled with, these were royal dainties, as Gen. 49.20.

Such diet with the additional ornaments would surely render a perfect beauty, and to such perfection did this espoused Virgin grow.

All affairs succeeded well, and events added to thy greatness.

Not onely compact in it self, but victorious over others, and so she was a mistress over Kingdoms, as in Davids, Solomons, Iehoshaphats, and H[illegible: 1 letter]zekiahs time.

14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness which I had put upon thee, saith the Lord GOD.

Thy name was great and honoured.

Not only next Neighbours, but the uttermost ends of the Earth, as 'tis said of the Queen of Sh[illegible: 1 letter]ba, heard thereof.

The excellent order of thy Government, prosperi[illegible: 1 letter]y of thy Countrey, riches of thy Merchants, and abundance of thy peace.

The best of any upon Earth, no Nations had such Laws as they had, or God so near them, it was perfect in its kind.

The form of the Civil Government and its Laws, the Wisdom, Justice and Courage of the Governours, the due compliance of the governed, and the Holiness, purity and truth of their Religion; all which concurred to make up this beauty, and it was that God put upon them, or set before them, Deut. 4.7, 8. The visible, outward, emblematick part of all was beautiful; the invisible, inward, and spiritual part was much more beautiful and ought to be duly considered. Thus far what God did for her.

15 ¶ But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

Hear O Heavens, and be astonished at the complaint God doth make against this unthankful, forgetful, and perfidious Woman!

Grew proud, laid aside humility, which became one raised from a most abject state, cast of the modesty, chastity, and fidelity which became a Wife.

It was not her own, but put upon her; she owed it to the love, bounty, and care of God, but, forgetting this, she accounts it her own and then disposeth of it as she li[illegible: 1 letter]t.

No doubt with the increase of wealth, and honour, the lewdness of Harlots and Adulteresses increased too, but here spiritual harlotry, i. e. Idolatry is meant; and to this course did the wanton, unstable, and ungodly Jews be take themselves betime from the dayes of the Judges and especially, in the latter dayes of their Kingdom, this people went a whoring after Idols.

Some would read it, against thy renown, to the blasting of thy honour, but rather her renown abroad drew to her Idolatrous strangers, who brought their Idols with them, and acquainted the Jews with the pomps of their idolatrous worship.

Didst readily and profusely lavish thy wealth, and prostitute thy self to them, thy Land, thy Cities, Ierusalem it self was full of the Idols, which the nations far and near did worship, every stranger, who passed through thee, might find room for his Idol, and Idolatry, and very like 'twas thou didst infect every one with somewhat of thine, as well as wast infected with their Idolatry.

Thy person, affection, riches, religion, all was at the command and service of every Adulterer, so impudently vile, and false was she to God.

Marginal references: Isa. 57.8. Jer. 2.20. and 3.2, 6, 20. chap. 23.3, 12.

16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: The like things shall not come, neither shall it be so.

Hers they were for use, by gift of God, but she lookt on them as hers, without respect to either the giver, or use intended.

Those costly, royal robes, the very wedding clothes, and furniture.

As an Adulteress that parts with the rich gifts of her Husband to oblige an Adulterer.

By this it appears how shameless she was grown, that blusht not to be known, one that had turned her Husbands bounty, that had abused the unparallel'd kindness of her God, to the open and publick service of her Adulterer, her Idol, thus she turned her glory into shame.

Where both the Idol his Altar, and worship were fixed.

With those beautiful clothes and furniture I put upon thee to ado[illegible: 1 letter]n thee, these hast thou made the Carpets and Hangings for the honour and service of Idols.

So matchless is this Adulteress, that none shall be so impudent, and do like her, as there was none before her, that hath done so to be her example, so shall there be none to follow her in these things wherein she hath exceeded.

Marginal references: chap. 7.20. Hos. 2.8.

17 Thou hast also taken thy fair jewels of my gold, and of my silver, which I had given thee, and madest to thy self Images of men, and didst commit whoredom with them.

She forgot the propriety was in God, she reckon'd them her own.

The word in Heb. is of larger extent, and includes Vessels, Instruments, Furniture of all sorts, with which she was abundantly stor'd, ev'n from their departure out of Egypt, when they spoil'd the Egyptians; Exod. 11. ver. 2. where the sel[illegible: 1 letter] same phrase is used, and more since Solomon made Gold and Silver so common in Ierusalem, with which they made Vessels for use, and Furniture of all sorts for Ornamen[illegible: 1 letter].

The greater was the sin of this Harlot, her ingratitude, and her injustice that she rob'd God, committed Sacrilege, that she might have Idols with which to defile her self by her Idolatry.

Had she receiv'd them of any other hand, the wrong had been the less; but she received them, every one of them, of the hand of God: He gave her what the Egyptians lent, what David won from Enemies, and what Solomon brought in by Traffique; so Hos. 2. aggravates Israels Idolatry.

Brutish stupidity! to make an Idol, and account it a God!

Statues, Molten and Graven Images, not one single Image, but many; so Idolatry, as Adultery is boundless.

Idolaters had Males and Females Idols; and this Idolatress here, as mostly they did, doted on Male Idols. It is not unlike to that chap. 8. ver. 14. which see: And possibly the Egyptian Idolatry with Os[illegible: 2 letters]is, or Adonis may be noted▪ or some more lewd Image or Pourtrait of Priapus, which might be confirm'd from ver. 26. and chap. 23. ver. 19, 20.

Provoked by such representations to speculative uncleanness, and prepared for bodily uncleanness also, and proceeding to Spiritual Adultery with these shameful Images.

Marginal references: Heb. instruments or vesse[illegible: 1 letter]s of thy beauty.; Heb. a male.

18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil, and mine incense before them.

Mention'd ver. 10. given by him who espoused this Woman.

Did'st clothe the Adulterers, with whom thou didst commit lewdness, or did'st cloth the Images, which thou had'st made, as was the custom of Idolaters to suit clothing to their Idols.

Either in Lamps to burn before them, or used in their sacrificing to their Idols; or literally, didst in thy Feast with thine Adulterous Lovers entertain them with the Oil I gave thee.

Burnt before the Idol Incense, being one part of what they offered to Idols, or burnt in the private house to make it the more grateful to the Adulterer; as Prov. 7. ver. 16, 17.

19 My meat also which I gave thee, fine flour, and oyle, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour; and thus it was, saith the Lord GOD.

The Bread, all that was necessary, and proper for thy sustentation in general which I gave thee, thou hast fed thy Paramours withal.

Here are particularly recounted the things God gave, and this Adulteress misimployed, both literally, and mystically: For I doubt not the Iews were lavish of the Fruits of the Divine bounty, bestowing them both on Adulterers, and on Idols.

To reconcile the Idol, or to prolong the favour of the Idol, or to give a pleasing entertainment to their Adulterers, or to provide for the Idolatrous Priests, and their Families, which could spend all this, though the Idol knew not of it.

All which is self evident, plain, and needs no proof, 'tis undeniable.

Marginal references: Heb. bread.; Heb. savour of rest.

20 Moreover, thou hast taken thy sons and thy daughters , whom thou hast born unto me, and these hast thou sacrificed unto them to be devoured: is this of thy Whoredomes a small matter.

They were hers by Birth, and shou'd have be[illegible: 1 letter]n hers in Affection, Care, and Preservation; but as Idolatry is from the Father of Lies, the old Murtherer, 'tis even cruel, and spares neither Sons or Daughters.

That are usually the Fathers darlings, are always the strength and glory of the Family, without respect to him that begat them, were by this Adulteress design'd to please the Idol.

Usually the Mothers great delight, whose tender Sex required better usage, unregarded are by a cruel Mother in Idolatrous Abominations destroy'd.

Which were mine born within Covenant, before the lew'd Mother was divorced, born to be of my Family, and to serve and love me.

These very Children of mine, to my dishonour and grief; to provoke me to utmost anger hast thou destroy'd.

Not only consecrating them to be Priests to dumb Idols. Dunghil Gods, as chap. 20.26. and 2 Chron. 33.6. or Idolatrously purifying them, called lustration, or which is most inhumane cruel, burning them in Sacrifice to Molech, which cruelty the Iews themselves did barbarously imitate. 2 Chron. 28. ver. 3.

To be consumed to Ashes, being made a Burnt-Offering to the Devil: as Psal. 106. ver. 37.

Were thy Whoredoms a small matter with thee, that thou hast proceeded to this height of unnatural cruelty? Or, is both Face and Heart so hardned by an impudent course of Adulteries, that thou can'st do this, as if it were no great matter? Will Spiritual Adulteresses as well as Bodily thus hunt the precious Life? Cou'd such commit the worst, who were forbid to commit any Murther?

Marginal references: 2 Kin. 16.3. Isa. 57.5. chap. 20.26.; Heb. to devo[illegible: 1 letter]r.

21 That thou hast slain my children , and delivered them to cause them to pass through the fire for them.

Thy blind Superstition call'd this Religion, and accounted it Sacrifice, but truth is, 'twas unnatural Murther; it is as if thou hadst cut their Throat, somewhat worse, because it put them to greater torture. The word is us'd Isai. 57.5. and Hos. 5.2.

Sons here are first born, which peculiarly were devoted to God, he reserved a special right in these, and yet this cruel Mother, this perfidious Wife, this sacrilegious Adulteress sacrificeth these to her Idols.

Either gave them to the Idols Priests, or rather with her own hands gave them, i e. led them through the fire, if lustrated, or put them into the Idols arms of Brass or Iron, which grasp't them fast whilest they were consum'd with fire, that made the Idol red hot.

For the Idols Worship, or possibly for the Parents, who did wickedly imagine this a way to preserve and prosper the rest of their Children.

Marginal references: Heb. Sons

22 And in all thine abominations, and thy whoredoms thou hast not remembred the days of thy youth, when thou wast naked, and bare, and wast polluted in thy blood.

Thou wast so intent upon, and delighted in thy lew'd courses, thou never thought'st what once thou wast, or what again thou mightest be.

Both Corporal and Spiritual.

This is the same thing charged thus on her, because she wou'd not consider, or lay it to heart.

Thou hast utterly forgotten, it is a form of speech, that contains more than the words seem to have in them, she had forgotten her self and her God.

The misery and loathsomeness of thy Birth, which is exprest very Elegantly. 1. Naked, as contemptible as poverty could make her. 2. Nay, she was Nakedness it self, as the word will bear, exposed to all the suffering that can befal such poor helpless wretches. 3. Bleeding to death in a most loathsome defiled condition, that none wou'd come near her, but ungrateful, she forgot all.

Marginal references: Hos. 11.1[illegible: 1 letter] ▪; Heb. [illegible: 4 letters] ness.

23 And it came to pass after all thy wickedness, (wo, wo unto thee, saith the Lord GOD.)

It shall come to pass; so the Heb. may be read, and then this verse will be a dreadful threat of misery to come upon the Iews for all their wickednesses, when they have filled up the measure of their sins, God will fill them with his Judgments, and bring one wo after another upon them, as they proceeded from one wickedness to another: But as we read the words, They are an Introduction to a farther declaring of this peoples multiplyed wickedness, with a dreadful menace introduc'd somewhat abruptly to express God's great displeasure against them; the threat is doubled, because 'tis certainly coming, and will be great when come.

24 That thou hast also built unto thee an eminent place; and hast made thee an high place in every street.

With great charge and pains, as those do who build, hereby declaring thy purposes of continuing thy lewdness,

For thy self, grown so prodigiously publick, and followed with such numbers, and such great ones, that no common place was thought great enough, or stately enough.

Not only eminent for its Scituation, but for its Structure, that it might invite men in, and have room to treat them, unless you will refer the words that follow to the manner of the Building, and the former words to the height of the Scituation.

Idol Temples, and Brothel houses were in every street; so common were these sins with the Iews, in every large street capable of, and frequented with much Company. This in Ierusalem and her Cities.

Marginal references: Or, [illegible: 1 word] [illegible: 1 letter]ouse.; Isa. 57, 5▪ [illegible: 1 letter] Jer. 2.2[illegible: 1 letter] ▪

25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

Not content with what was done in the City, she built her Idol Temples, and shews in the Country, in places where many Wayes or Roads met, wheresoever it was likely Passengers wou'd come.

As the Beauty of a shameless Whore is abhor'd by them to whom she offers her self: In her high Places every Passenger might meet his own God, and worship his own Idol, and then satisfie his Lust with lewd Women, common as the street, and this made men abhor that Beauty they wou'd have admir'd, drest in modesty, and dwelling retir'd:

A modest expressing of the most immodest practice of lewd and [illegible: 1 letter]nsatiable Adulteresses, and Whores, which are ready for every comer, and tempt such as tempt not them. ver. 32, 33.

26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh, and hast increased thy whoredoms, to provoke me to anger.

Both figuratively and literally understood, worshipt Egypt's Gods, made Covenants with them, kept up a Commerce of Trade with them, and prostituted themselves to their lusts too.

By cohabitation, while the servitude lasted, and by nearness of place, when in Canaan. The Iewish Nation retained too much inclination to those Idolatrous, and lustful Neighbours.

Politically they were great in power, and like to defend and help the Iews: Naturally of big make, and men of great stature, and such as insatiable Adulteresses wou'd covet; and these considerations induced Adulterous, and Idolatrous Israel to unite with them in Leagues and Religion.

To a fierceness of anger for its degree, and to an abhorring and contemning of the Person, against whom this Anger is stirr'd.

27 Behold therefore, I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.

Open thine eyes thou secure and foolish Adulteress, see what hath been done against thee, and consider it is for thy lewdness.

I have chastis'd and punisht already in some measure.

It may be read against thee. In like phrase. Isai. 5.25. and 9, 12, 17, 21. and 10.4. expresseth the punishing of this people.

Abated of that plentiful allowance a kind Husband made, and an unfaithful Wife abus'd: It refers to scarcity and penury, with which God did punish Idolatrous Israel, and this more than once.

Stir'd up first such to fight against them, and then gave Victory to their Arms, yet they might use the conquered as they pleas'd; sent them into Captivity into an Enemies Land, where they, that hated them, ruled over them, and no doubt such would satisfie their own lusts on these Captives.

Idolaters, but in this honester than the Iew: They were constant to their own God, and did not as the Iew, lewdly go a Whoring with every Idol they saw.

Will therefore reprove, and teach thee some modesty and chastity.

Either 'tis an Hebraisme, the Daughters of the Philistines for the whole Nation, or else some particular Cities, and Principalities of the Philistins, which quarrel'd with, and prevailed against the Jews, when God had been so provoked by the sins of the Jews.

Marginal references: 2 Chr. 28.[illegible: 2 letters].; Or, Citie[illegible: 1 letter].

28 Thou hast play'd the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast play'd the harlot with them, and yet could'st not be satisfied.

Courted their friendship and alliance, and to obtain it hast entertain'd their Religion, Manners and Impieties, been an Idolatress with them, and committed Adulteries with them.

Though they were far from thee, when thou didst wickedly with thy Neighbours, it might admit some little colour of excuse, but it is inexcusable to run to remotest Nations.

without satisfying thy self, (and so the Hebr. may be read) but our Interpreters refer it to the boundless Lusts of this lewd Adulteress, and not to the issue and event of her practices; and in the endless lustings of a wicked heart, Idolaters and Adulterers do agree.

'Tis repeated to shame her, and make her blush, and repent.

Or wast not satisfied, Assyrian Gods proved, as other Idols, a snare, and a lie to the Iews. 2 King. 16.9, 10, Ier. 2..18, 36. Hos. 7.11, 12. and chap. 14. ver. 3.

Marginal references: 2 Chr. 28.23. [illegible: 1 letter]hap. 23.12, &c.

29 Thou hast moreover multiplyed thy fornication in the land of Canaan unto Chaldea, and yet thou wast not satisfied herewith.

Both increas'd the number of thy Idolatries, and made them greater in that thou hast adopted the Idols of Canaan, and all that between them, and the Chaldaeans are own'd or worshipt.

Heb. may be read towards as well as in: The Idolatry of the Iews worshipping Canaan's Idols was most intolerable, because God had so fully declar'd the vileness of it, his abhorrence thereof, and so strictly charged the Iews to keep themselves from it. How monstrously wicked is it, that in prosperity possessed of the Houses and Wealth, which thy God gave thee out of the hands of the Canaanites, and their Idols, thou forgettest God, and worshippest their Idols; And in Adversity and Captivity do'st the like, and dotest on the Idols of thine Enemies.

30 How weak is thy heart, saith the Lord GOD, seeing thou do'st all these things, the work of an imperious, whorish woman?

Unstable, like water that melts away. Neither hast strength of Judgment to discern the truth, and purity of Religion, nor hast strength of resolution to hold fast to it.

Changest thy God and Religion, or do[illegible: 1 letter]est on all the gaudy pompous Religions and Idols thou [illegible: 1 letter]earest of.

A Woman, who think'st her self her own, that knows no superiour, nor will b[illegible: 1 letter] either guided and governed to do good, nor reproved and reclaimed from evil, a Woman, whose lust is her Law, and her Husband her contempt and burthen. Such will be boundless in her disorders, and shameless too.

31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every stree[illegible: 1 letter], and hast not been as an harlot in that thou scornest hire.

See ver. 24. Whereas the Paramours of other lewd Women build for them, as it is reported of Solomon, 1 Kings 11.7, 8, 9. Here on the contrary this unfaithful Nation forsake their God, commit fornication with strange Gods, and bear the charges both of building their Temples, and furnishing them with Sacrifices, and maintaining the Priests.

ver. 24.

ver. 25.

ver. 24.

Common Harlots make gain of their looseness, and live by that gain, these make a prey of the men that come into them; thou doest worse, thou lavishest out thy credit, wealth, and all for to maintain, and please thine Adulterers.

The Hebrew word is of two significations, and each opposite to other, for it bears as our Translation renders it, contempt, slighting, or disregarding; and so it suteth with what follows, ver. 32, 33, 34. It signifieth also to praise, value, and regard, as Buxtorfe observes, and it will as well, if not better, be so rendred here, and be the character of a common Harlot, which wandreth after her Lovers with a design of receiving the rewards of her lewdness; and thus the Chalde[illegible: 1 letter] Paraphr. reads it; so we shall need no Parenthesis; nor begin the Antithe[illegible: 1 letter]is till the 32 verse.

Marginal references: Or, In thy daughters is thine, &c.

32 But as a wife that committeth adultery, which taketh strangers, instead of her husband.

Here begins the Antithesis, A Wife, Adulteress, such as the Prophet resembleth this Nation by, which hath a most rich, bountiful and kind Husband, she differs from common Harlots in this point, she hunts not rewards, but forbidden pleasures.

33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them that they may come unto thee on every side for thy whoredom.

Unclean Fornicators and Adulterers.

The word is of a restrictive sense, speaks not any kind of gifts in general, but peculiarly such gifts as are presented by a Woer, or Espouser of a Woman, with which she is enricht and adorn'd, and may perhaps imply the arts, pretences, and arguments, which are us'd by loose men to seduce and corrupt Virgins; they pretend Marriage design'd, make presents, and deceive.

i. e. To the most of them, 'tis usually so.

Thy Nuptial gifts, which thy generous▪ and bountiful Husband gave thee at the Espousals, or on the Wedding day. Those gifts which are most highly valued, most carefully preserved, and most unwillingly parted with by all vertuous Women, thou most unparallel'd Adlteress hast given to thy Husbands greatest Enemies, to thy beastly Adulterers.

Thou makest little difference, but as it happens, any one of thy lewd Companions may easily have these gifts of thy hand.

By large gifts, as bribes usually are, and the word used here signifieth, they [illegible: 1 letter]light thee, and have no desire after thee; like despis'd Adulteresses, they wou'd hate thee, but thy bribes change their behaviour, though not their minds and thoughts of thee.

Women have somewhat of modesty remaining amidst their lewdne[illegible: 1 letter]s for the most part, and if Adulteresses, yet have their Lovers in some corner or other, but thou as unsatiable, hast them every where round about thee.

Marginal references: bribest.

34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.

That which subverts the order of Nature, is contrary to the innate modesty of thy Sex.

Thou followest them, treatest, importunest, promisest, payest, and caressest them. Thus, as a shameless Adulteress, Israel had carried it toward her God who espous'd enricht, beautified and delighted in her; but she hired the Nations round about her to enter covenant with her; entertain'd and maintain'd all their Idolatrous Worship, gave the Nuptial gifts to hateful Idols.

35 Wherefore, O harlot, hear the word of the LORD.

Her indictment and notoriety of all the charge against her we have heard; her crimes she was gu[illegible: 1 letter]lty of, with the aggravations of them, now follows sentence of condemnation against her.

Of just condemnation which thou must submit to, though thou refusedst the word of counsel and precept.

36 Thus saith the Lord GOD; because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the Idols of thy abominations, and by the blood of thy children which thou didst give unto them.

This august title is a preface to give weight to the sentence, and to affect her heart with fear.

It might be rendred Money, with which she hired, and bribed her Lovers which she spent upon Baal, as Hos. 2.8. Her Sorcery, with which she bewitch't and enchanted them: Her Poyson infused into them she converst with: The Impudence of her carriage, as a Whore with a fore-head of brass. Ier. 3.3.

It includes her eagerness, constancy, and abounding in her wickedness, and most modestly upbraids her with her most immodest lasciviousness, and discovery of it.

Sometime it is figuratively taken, so it may be here, though I rather think she is charged with such prostitution, as the discovering the parts Nature hath conceal'd, and modesty shou'd keep secret.

In thy playing the Harlot thou hast shamelessly incited thy Lovers by discovery of thy secret parts.

As before was observed, she doted on all the Idols of her Neighbours and Acquaintance, which become her Abominations by her loving them, when she shou'd have abhorr'd them. a vid. ver. 20, 21. Adultery, Idolatry, Murther of her Children, is the sum of this charge drawn up against her.

Marginal references: money, witchcraft, poyson.; Heb. in.

37 Behold therefore, I will gather all thy lovers with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.

God calls her to consider what heavy Judgment he pronounceth, and will execute.

Whole heards and droves, for the word implieth such a gathering together.

Chaldaeans, Assyrians, Aegyptians ▪

Unlawful pleasures of Body, Commerce, and Idolatrous Feasts in their Idolatrous Sacrifice[illegible: 1 letter]. Old pretended Friends now turned into vehement Enemies: And old Enemies, who have earnestly longed for such an opportunity to vent their malice; their hatred will heap on thee mischiefs, under which real friendship might somewhat relieve, but counterfeited friendship never will, thou shalt not have a friend to pity or help thee.

So shall my threats be ful[illegible: 1 letter]illed, Lev. 26. ver. 17. when I give thee up into their hands, who remember thy hatred against them, and renew the old hatred they had against thee.

It shall be very certain, and my hand saith God shall be seen doing it, I will do this.

All the Nations that are on every side, that there may be numbers enough to do this, and that there may be no escape for thee, when, which way soever thou flyest, still thou flyest into the mouth of thy Enemies, and who hate thee.

Lay open to view all thy shameless doings thou didst discover thy nakedness to allure, and then to satisfy thy prodigious lust; now it shall be discovered to nauseate them, and to provoke them to contemn thee; and to use thee as so vile a person deserveth. So God retaliateth, and punisheth Sinners, that their sin may be seen in the punishment.

With upbraiding scorning, and hating of it, and them.

The odiousness of thy sinful courses, and the weakness of thy state.

Marginal references: Jer. 13.22, 26. Lam. 1.8. chap. 23.22, 29 Hos. 2.10.

38 And I will judge thee as women that break wedlock and shed blood are judged; and I will give thee blood in fury, and jealousie.

Who am thy Lord and Husband, whose Authority and kindness thou hast so contemned and abus'd.

Both condemn thee to suffer what thou deservest, and execute what thou art condemned to.

Who were sometimes strangled, sometimes stoned, sometimes burnt, were put to death to be sure. Lev. 20.10. and Deut. 22. ver. 22. It may intimate the future destruction of her Adulterous Lovers, for both the Adulterer and Adulteress were to dy.

She was guilty of the unnatural murther of her Children, and God will according to his own Law, Gen. 9.5, 6. and Numb. 35.31, 32. cause her blood to be shed.

The like phrase you have Revel. 16.6. and elsewhere; the like judgment is exprest by watering the Land with blood, as Chap 32.6. and by preparing one for blood. Chap. 35.6. thou gavest the blood of thy Children to Idols in Sacrifice, I will give thee thine own blood to drink, thou didst it in contempt of my Law, I will do it in vindication of my Law.

Passions that do usually appear in the revenges, that abused Husbands take on their Wives, which have intolerably dishonour'd and wrong'd them, and God expresseth his great indignation, and the severity of his just displeasure by allusion hereunto.

Marginal references: Heb. with judgment of.

39 And I will give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair Jewels, and leave thee naked and bare.

This particularly describes the manner in which God will do what he threatens.

As a Judge delivers the condemned into the hand of the Executioner.

Power and exasperated rage.

Undermine and utterly ruin.

Thy Idol Temples, and thy stews, ver. 24, and 31. which see.

The same in other Terms.

It is opprobry to a man to be stript, more to a Woman; this Jewish Adulteress shall be stript, that her nakedness appear. God's undeserved love covered her nakedness, ver. 8. his just displeasure will now discover her nakedness.

See v. 17.

Marginal references: Heb. instruments of thine ornaments.

40 And they shall bring up a company against thee, and they shall stone thee with stones, and thrust thee thorow with their swords.

The King of Babylon, and his Counsellors, and Captains.

An assembled Army, you had your Assemblies for your Idol worship, and I will have also an Assembly, but it shall be of Chaldaeans, Hab. 1.6. and others, to destroy you for your Idolatry.

The punishment by stoning was not inflicted on the condemned, but in the sight of the Congregation; so here is a Congregation of many Nations, before whom this just Judgment of God shall be executed on this Adulteress. It intimates the manner of battering of the Walls of Ierusalem, with stones cast out of their Engines.

When the Enemy shall assault, and take the battered City, he will in his fury slay and destroy with the Sword.

'Tis so called theirs, because it might mind the Israelites, that the destruction wou'd be with the Sword of a cruel one, of either an old professed Enemy, or a new revoked Friend.

41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.

That company mentioned, ver. 40.

As Harlots and Idolaters were to be punisht, intimating also the burning Ierusalem, the Temple and Houses in it, as 2 Kings 25.9. 2 Chr. 36.19.

As God's instruments to do his Will, and also as men that satisfie their own rage.

All kind of cruelty.

O! Ierusalem, and thine Inhabitants.

The people that were gathered to besiege, take and spoil Ierusalem, and the Daughters thereof.

'Tis not said how this shall be done, whether by changing their minds, or by utterly ruining them, but this shall be done; this is the effect of the divine Judgments.

From Idolatry, and Adulteries which attend it.

Who hast been so lavish, and inclin'd to this course.

So poor, thou can'st not, or so changed, that thou wilt no more hire Paramours to come into thee.

Marginal references: Jer. 52.13.

42 So will I make my fury towards thee to rest, and my jealousie shall depart from thee, and I will be quiet, and will be no more angry.

It may admit a doubt, whether this be spoken in way of promise and kindness, or of menace and wrath. This latter seems intended, as if God said the Jealousie whereto you have provok't me, will never cease, till these Judgments have utterly destroyed you, and cut you off, as the anger of an abus'd Husband ceaseth in the divorce, and publick punishment of the Adulteress.

I will no more concern my self for thee, nor be troubled at thy carriage, whatever it be, since thou art no more mine.

With the anger, which is in the breast of a Husband troubled for, and angry at the miscarriages of a Wife, he loved.

43 Because thou hast not remembred the dayes of thy youth, but hast fretted me in all these things; behold therefore, I also will recompense thy way upon thine head, saith the Lord GOD, and thou shalt not commit this lewdness above all thine abominations.

This verse recapitulates the causes of God's great displeasure against Jerusalem.

Vid. ver. 22.

A mixt passion, in which is grief as well as anger, such as moves in the heart of a jealous Husband, or such as is the passion of one that is grieved, and angred at the rebukes of her folly, breaks out into disorderly carriage against the reprover, and tumultuating within her own breast, holds on her course.

Already mention'd and charged against thee.

Lay it now before thine eyes, and consider it.

Or have recompensed, for the Prophet speaks of the times when all he threatned from God shou'd be executed upon this people.

This passage is somewhat intricate, 'tis otherwise read by some, I have not done according to what all thine abominations deserve, or I have not executed such thoughts as all thy lewdness calls for. Some read, as we, in the second person, thou hast not, &c. i. e. made account, or thought with thy self what wou'd become of thee, or what thou should'st do after all thine abominations, therefore these sore Judgments have overtaken and ruin'd thee; as our version renders the words, they seem to be the same with that, ver. 41. After all God's judgments poured forth, such shou'd be their condition and state, they shou'd be so poor and despis'd, they neither shou'd have opportunity, nor ability to please their Idolatrous and Adulterous companions.

Marginal references: chap. [illegible: 1 letter].[illegible: 1 letter] ▪ and 11.2[illegible: 1 letter]. and 22.31.

44 Behold every one that useth proverbs, shall use this proverb against thee, saying, As is the mother, so is her daughter.

That delights to make parables, and useth to taunt at the vices of notorious sinners.

This might be read with the former phrase, and render us this sense, every one that would speak against thee, O Ierusalem, and tartly upbraid thee, shall use this proverb.

Old Ierusalem, when the seat of the Iebusites, or the Land of Canaan, when full of the Idolatrous, bloody, barbarous Nations.

Ierusalem, or Synagogue of the Iews, which is more like in the wickednesses of those accursed Nations, then near them in places of abode. See more, ver. 3.

45 Thou art thy mothers daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your Father an Amorite.

The Nation of the Iews.

as much for her vicious inclinations, as for thy Original derived from her, the most wicked Daughter of as wicked a Mother.

That was weary of the best husband, that, while she doted on abominable Adulterers, did most contemptuously disregard her Husband, and forsake him,

Other lewd Women have had some love for their Children, because born of them, bread by them, and resembling them; so much of the Mother was in the Children, that some Adulteresses have loved themselves in the Children, but here's a loose Woman, an unnatural Beast, that loaths her own flesh, persecuting such as are constant to the Law of God their Father, and murthering others in Sacrifice to Devils.

It runs in the blood; as the mother, so the Sisters loved, and doted on strange flesh, were as inordinate in their Affections to others, as they were in their disaffection to their own Husbands and Children.

See ver. 3. He speaks of them collectively, and as the greatest part were.

46 And thine elder sister is Samaria, she and her daughters, that dwell at thy left hand. And thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.

i. e. The greater for Power, Riches, and Numbers of people, not the Elder for years.

Metropolis, or Mother City of the revolted and Idolatrous [illegible: 1 letter]en Tribes.

Lesser Cities of the Kingdom of Israel, or the people who dwelt in them.

Northward as you look toward the East.

Or lesser, so the Heb. which consists of fewer people, is of less power.

Southward from Ierusalem.

Sodom, as chief City.

Either the Cities near in place, and joyn'd in Affinity, Idolatry, and other sins like Sodom, or the Inhabitants of those Cities.

Marginal references: Heb. tho[illegible: 1 letter] than [illegible: 1 word].

47 Yet hast thou not walked after their waies, nor done after their abominations: but as if that were a little thing, thou was corrupted more than they in all thy wayes.

And Heb.

Lived and behaved thy self as they did, for they, all things considered, were less sinners than thou.

The same in other words, their doings were abominable, but thine have been worse.

Thou O Ierusalem!

Art deeper dy'd in sin.

These deep sins were more universal, if not, as to the Actors, for number, yet as to extent of the wickednesses those actors committed.

Marginal references: Or, that was [illegible: 1 word] as a [illegible: 1 letter]mall thing.

48 As I live saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.

An Oath which God often confirms his word by, and certainly that may be believed, which the God of truth confirms by his own oath See this Oath explain'd, chap. 5. ver. 11.

Hath not equal'd thy sins, how little soever thou believest this; the disparity lieth in this, she the less, thou the greater sinner.

Marginal references: Mat. 10.15. [illegible: 1 letter]nd 11.24.

49 Behold, this was the iniquity of thy sister Sodom; Pride, fulness of bread, and abundance of Idleness was in her, and in her daughters, neither did she strengthen the hand of the poor and needy.

Iniquity either for iniquities, or the fountain and occasion of all amongst the Sodomit[illegible: 1 letter]s.

An haughty mind swell'd with the Excellency, Beauty, and Grandeur of their State, and vaunting of it above their Neighbours.

i. e. Luxury, and riotous excess in Eating and Drinking: Their plenty was not their sin, but they made it occasion of sin to themselves: They were very intemperate in their Diet.

Every thing so plentiful, that they little regarded to employ themselves, but were idle and sloathful, or deeply secure in their peace, plenty, and honour, neither fear'd God's wrath or mans Sword; the first was the fault of particular sinners, the latter was the sin and fault of the Community.

She refused to help Strangers, as appeareth in the History of the Angels entertainment; Gen. 19. nor was she mindful of helping the poor with counsel and defence, they were unmerciful, and hard hearted toward the poor amongst them; this was a great sin to those that abounded in Wealth, as the Sodomites did.

50 And they were haughty, and committed abomination before me: therefore I took them away as I saw good.

insufferably arrogant in their deportment towards good men, they vexed the Soul of Righteous Lot, and towards the Angels whom they assaulted in Lot's house, and towards God himself, as both in this verse, and in Gen. 13.13.

Worked, as if it were their Trade.

The whole of these mens Life was as one continued act of the highest wickedness.

Either against God, or openly and publickly as Is. 3.9.

Destroy'd their State, Cities, People, and Countrey, turned them into a Lake of dead and deadly water, or rather, Bitumen and Sulphur.

In a way none could have suspected, and for ought I know, none ever saw before or since: If you enquire how Ierusalems sins were greater than Sodoms, I wou'd answer, if not in the things done, yet in the aggravating circumstances of them, against redeeming mercy, against the Law of God, which forbade what they did, and told them what they shou'd do, against admonitions by the mouth of Prophets, and against examples of God's vengeance on Sodom, and the Cities of the plain.

Marginal references: Gen. 18.20.; Gen. 19.24.

51 Neither hath Samaria committed half of thy sins; but thou hast multiplyed thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.

The ten Tribes, or Kingdom of Israel founded in Rebellion and Idolatry.

A proverbial Speech, usual in comparison to set forth the lesser part, as 1 Kings 10.7.

This explains the former.

More, or Greater, the Hebrew word signifieth both.

Not made them Righteous, but declared them less unrighteous, than thou in thy abominations; of the two they are less faulty.

52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins, that thou hast committed more abominable than they▪ they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

Ierusalem, and all the Iews with her.

Hast pretended 'twas wonder, a peop[illegible: 1 letter]e shou'd sin as Samaria, or hast once condemned their Apostacy, whilest thou stoodest, or hast judged their punishment just, that they deserved all they suffered.

Shalt surely be loaded with punishment.

That shall be thy shame as well as smart.

See ver. 47, 48, and 51.

Marginal references: Jer. 3.11.

53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them.

'Tis disputed whether this: be a promise or menace; it is most like to be a Threat, and if you consider the difference between a Temporal and Spiritual restitution, and the difference between an intire and partial restitution, it will be evident, Sodom and Samaria never were restor'd to that state they had been in, nor were the two Tribes ever made so rich, mighty, and renowned, though God brought some of them out of Babylon, and yet were these words promissory, both Sodom, Samaria, and the two Tribes would have been restor'd: The words seem to confirm irrecoverably a low, afflicted, despis'd state, as the future condition of the Iews for ever in their Temporals.

Then, not before, this doth not conclude a future full restitution, but is an argument that concludes against the consequence, but a Negation of the antecedent, as if 'twere said, if ever Sodom and Samaria may hope, then thou mayest hope for a restoring to thy former Glory, but Sodom and Samaria never shall, therefore neither thou, O Ierusalem, and deluded Iews. And this may have respect to the false Prophets, who deceived this people with promises of deliverance from being made Captives, or of sudden restitution of all to them.

54 That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.

Thou shalt, so the Hebrew, as well as mayest.

Punishment for Offences is ever reproachful, and some punishments are more so, than others. Such shall the Iews punishments be.

Some Offenders are hardened to an insensibleness of shame, but God will make these Iews to feel the smart, and blush under the shame of their punishments.

For all the wickednesses, from which the punishments of Sodom and Samaria shou'd have deterred them, for imitating and outdoing them.

Encouraging sinners like those of Sodom and Samaria, and being fellow-sufferers with them in as great, or greater judgments.

55 When thy sisters, Sodom and her daughters, shall return to her former estate, and Samaria and her daughters return to their former estate, then thou and thy daughters shall return to your former estate.

This verse is explained in the 53 verse, and needs not a repeated explication, it threatens a perpetual continuance of their low, abject, and miserable state in their outward concerns.

56 For thy sister Sodom was not mention'd by thy mouth in the day of thy pride.

This is the reason why their state shou'd be hopeless as that of Sodom.

The sins of Sodom, and her plagues were not minded by thee, though thou did'st worse in thy prosperity, did'st not fear like misery, nor woud'st forbear like sins.

Thou shoud'st have told thy Children what Sodom did against the Lord, and what the Lord did against them, that thou and thy daughters might have repented, and returned, but no such things were told them.

Marginal references: Heb. for a report, or hearing.; Heb. Prides, or excellencies.

57 Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about.

The time of her pride, security, and sin was when they were not afflicted, and despised by the Syrians.

Thy abominable doings were made known to thy self, to thy friends and Enemies too, by the execution of the severe menaces, and sad predictions of my Prophets, who foretold what punishments, and what shame this sinful people shou'd suffer, by the hands of the Syrians, who shou'd waste the Iews, and deride them, burn their Cities, and carry Citizens captives, as in the time of Ahaz over Iudah, and R[illegible: 1 letter]zin over Syria.

The nations that were round about in vicinity, and combined in League against the house of David.

Either Ierusalem, or Syria, rather this latter, the chief whereof were the Philistines called here the daughters of the Philistines, as Isa. 9.12.

Contemn thee, as an impotent, as well as wicked people, a people which had deserved to be enslaved, and over whom they might at pleasure make a King.

Marginal references: 2 King. 16.5. 2 Chr. 28.18. Isa. 7.1. and 14.28.

58 Thou hast born thy lewdness, and thine abominations, saith the LORD.

What thou hast done I have imputed to thee, thou wilt not repent; therefore I account thee guilty and I have in part punished thee, and though what I have done seem grievous, yet worse is behind, as verse 59.

Marginal references: Chap. 23.49.; Heb. born th[illegible: 2 letters]

59 For thus saith the Lord GOD, I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

This is ushered in with a most solemn and sacred asseveration.

Either thus thou hast despised the Laws and priviledges of my Covenant with thee, and I will despise all thy pretentions to my favour by vertue of my Covenant, 'tis mutual, and who breaks it forfeits all benefit by it, or deal with thee according as thou hast done to other punisht sinners, over which thou hast insulted and condemned.

By wilful and contemptuous despite hast perjured thy self, which is a sin the nations about thee could not be guilty of, for they were not, thou only wast in Covenant with me. Or, else thou hast contemptuously slighted my bounty, and grace, and my faithfulness, and truth, and bound thy self by Covenant with Idols, and Idolaters, though I [illegible: 1 letter]ad so expressely forbidden them.

made in Horeb.

60 Nevertheless, I will remember my covenant with thee in the dayes of thy youth, and I will establish unto thee an everlasting covenant.

The Lord having denounced a perpetual punishment to the stubborn, impenitent body of the Jewish nation, he doth now promise to the remnant, that they shall be remembred and obtain covenanted mercy, which makes up the last part of the chapter.

Properly neither remembering, or forgetting is in God, who is omniscient, but after the manner of man this is spoken of God, who is said to remember, when he makes it appear that he hath regard to us, as Psal. 20.3. and blesseth us.

In which I promised I would not utterly cast off the seed of Israel, nor fail to send the Messiah, the Redeemer who should turn away iniquity from Iacob.

In the loynes of Abraham, and solemnly renewed after their coming out of Egypt, which is the time, called the dayes of thy youth, Isaiah 44.2. and 46.3. and Ezek. 16.43.

Confirm and ratifie, it shall be sure, and unfailing.

Everlasting, i. e. of a very long continuance, as to that part of the Covenant which respecteth their condition in the Land of Promise or Canaan, but in what is spirituall, and containeth heavenly things it shall be absolutely everlasting, Ier. 31.31, 32, 33, 34.

61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy yonger: and I will give them unto thee for daughters; but not by thy covenant.

When that new Covenant, made, and confirmed shall operate and take effect.

Consider and lay to heart, repent of, mourn for, loath and abhorre, and turn from all thy wicked wayes, all thy evil practices and doings.

Though whilst thou wast an Adulteress and false to thy Husband, thou didst not blush, now thou shalt with a deep shame remember and detest thy lewdness.

Admit into Church Communion, own them as members of the Church of God.

The Gentiles now strangers, but then sisters.

Or those that are greater and mightier then thou, or that by their Power, Wealth and Honour are as much above thee as the elder Children are above the younger.

Thy lesser or meaner sister.

They shall be to thee as a gift bestowed in love.

As daughters in duty hearken to, and obey, so shall the Gentiles brought into the Church hearken to the Word of God, which sounded out from the Jews, from Ierusalem.

Not by that old Covenant which was violated, not by external Ceremonies which were a great part of the first covenant, but by that covenant which writes the Law in the heart, and puts the fear of God into the inward parts.

Marginal references: chap. 20.43.; Isa. 54.1.60.4. Gal. 2.24 &c.

62 And I will establish my covenant with thee; and thou shall know that I am the LORD.

This promise you have, ver. 60.

In distinction from that is called thy Covenant, ver. 61.

O Israel first, and then with the Gentile as thy Children, with all the genuine Children of Abraham, Father of the faithful.

This short sentence contains the summ of all our duty and priviledges, 'tis summarily a promise of grace, and glory; it is a sanctifying knowledge to fit us for obedience; and 'tis a justifying knowledge to deliver us from punishment, it is Evangelical knowledge of God, a knowledge which is unto eternal Life.

63 That thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord GOD.

Vid. ver. 61.

Ver. 61.

Neither to justifie thy self, or to condemn others, or to quarrel with thy God, but as a true penitent, be silent under the judgments, sins have deserved, and God hath inflicted, to draw away from sin, and to bring a people to submit to God, and to give him Glory.

Such a confusion for thy sin will cover thee, that thou wilt readily justifie God, and blush in remembrance of all thine own wickednesses.

When I have pardoned, when I have covered all thy sins and am reconciled to thee, thou wil[illegible: 1 letter] ingenuously acknowledge, remember, and hate what thy God hath graciously pardoned, will no more remember against thee, or punish any more upon thee.