Matthew Poole and continuators on Jeremiah 5

1 RUn ye to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it.

Whether this begins a new Sermon, or be part of the former, is neither certain nor material, but here the Prophet calls upon him to go up and down, and search here and there, in every part of the City, and to make a diligent enquiry in every street, and places of concourse, a phrase frequently used for searching, and enquiring after a thing, Dan. 12.4. Amos 8.12. and it is spoken in the plural number not restrained to Ieremy; q. d. Let who will search, they will find it even so, it implies the great scarcity of good men, that must be thus searched for, neither doth God speak this to Ieremiah onely in particular, but he gives leave to all the Earth to look into the state of Ierusalem, by which he vindicates himself in the face of the whole World from all severity towards his people, what ever he brings upon them, and so stops the mouthes of the Jewes.

Even there, where usually is the greatest resort, for Merchants and Merchandizes, where men meet from all quarters.

It seems worse then Sodom and Gomorrah, for God condescends to pardon Ierusalem, if there be but one righteous man found in it, there he came no lower then ten. But it will be objected, if it be understood thus individually, what must we think of Ieremiah himself, and Baruch, and Ebedmelech, and other few, who were then no doubt in Ierusalem? Answer, Either he speaks of the corrupt body of the people, Courtiers, Priests, false Prophets, not one, or scarce one among them to be found, or if any, so few as not to be discerned; a man might walk the streets of Ierusalem long enough before he could meet with any one truly Religious, which universality of corruption is thus expressed in divers places▪ Psalm 12.1, 2. and 14.2, 3. Ezek. 22.30. Mic. 7.1, 2. or it may be understood hyperbolically for a few.

i. e. Among the Magistracy that rightly administer Justice.

i. e. Among the Commonalty that deal faithfully, and uprightly, it signifies that among them all, there are none given to it, so far from indeavoring and seeking it sincerely with their whole heart, that they are not inclined to it, but are given to oppressions, falshoods and deceits, they do not seek the truth.

Or him, I will not destroy it for the sake of those few, the like he promiseth with reference to those five Cities, Gen. 18.24. &c.

2 And though they say, the LORD liveth, surely they swear falsely.

Though when they swear, they use the form of an Oath, and say the Lord liveth, chap. 4.2. or by the living God, by swearing here we may understand all their service of God by a Synecdoche, swearing being a part of Gods Worship.

Yet, or therefore they swear falsly, either they swear to that which is false, or, if to that which is true, they are so perfidious to me, that they do it deceitfully, not in sincerity, and in reverence to that Holy Name by which they swear, possibly they may often speak of God, and not swear by false gods, verse 7. but it is all but hypocrisie and deceit, Isa. 48.1 chap. 12.2. and 42.5, 20. 2 Tim. 3.5. It is neither in truth nor righteousness, two of the principal qualifications of a lawful Oath, thus prostituting the name of God, making themselves guilty, not of hypocrisie only, but Sacriledge.

3 O LORD, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rock, they have refused to return.

The Prophet, observing the obstinacy of this people, abruptly turns himself to God, yet emphatically insinuates their incorrigibleness. This may refer either to Gods discerning and knowing truth from falshood, as being impossible that any thing should be hid from him, Psalm 11.4. or rather, more agreeable to the phrase, to Gods approving, and this some again refer to Persons, as men of truth for true men, so man of wisdom for a wise man, Micah 6.9. but better to truth and faithfulness, as that which God hath a great respect for, and delight in, Psalm 51.6. and was not to be found among these people, though none of these senses be improper, this seems the most genuine.

They have been under sore grievances, that God hath laid them under, yet they seem as unconcerned, Prov. 23.35. Isa. 42.25. or it is probable, they were griev'd at their sufferings, but they have not repented, thereby to turn away the causes of his just displeasure, see 2 Cor. 7.9, 10.

God had not only lightly chastized them, but wasted them by several enemies, as the Assyrian, Isa. 10.5, 6. and 36.1. and Pharaoh Nech[illegible: 1 letter], 2 Kings 23.33. and the Chaldees, Syrians, Moabites, and the, Ammonites, 2 Kings 24.2. and Nebuchadnezzar, 2 Kings 24.13. &c. all these he made use of as the rod of his indignation, yet they refused to receive correction, see chap. 2.30. a Metonymy of the effect, they have profited nothing by it, not at all reformed, Isa. 1.5, 16. Amos 4.6, 8, 9, 10, 11.

Noting their obstinacy and impudence, laying aside all sense of Judgments, as past feeling, Prov. 21.29. Zech. 7.12.

Wilfully rejected counsel, and slighted correction, resolving to persist in their obstinacy.

Marginal references: Isa. 9.13.; Zeph▪ 3.2.

4 Therefore I said , surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their GOD.

Or perhaps I said with my self, not possibly, that he thought so, but that he might thus express himself, as men use to speak.

Poor low-spirited, or of the meanest rank among the vulgar, understand but little, either men of greater ignorance, Iohn 7.49. and therefore said not to know the way of the Lord, see chap. 8.7. being better skilled in Fields and Vineyards, then in the Law; or less Conscience, then the better sort may be and therefore said to be foolish, or infatuated, or put upon greater temptation by reason of their poverty, Prov. 30.9. ⸪ The methods or ways of his Providence, the usual manner of his dealings, so Iudgment is to be taken here for the same with wayes, 1 Sam. 2.13. as it is also chap. 8.7.

5 I will get me to the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their GOD: but these have altogether broken the yoke, and burst the bonds.

i. e. To the Nobles both Prince, and Priest that have more time to consider these things, have been better taught and educated, Prov. 4.4. not that Ieremiah had any better thoughts of these, but as carrying a great probability with it.

Had it been only among those in the former verse it might have been more excusable, but it is in the very Nobles themselves, the state is wholly corrupt from head to foot, who cannot plead ignorance, therefore the more inexcusable.

These are more refractory, then the other, more heady and obstinate; no Law of God is able to hold them, Psal. 2.2, 3. See Luke 19.14, 27. There is not one better then another among them, whether poor or rich.

6 Wherefore a lion out of the forrest shall slay them, a wolf of the evenings shall spoil them , a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces▪ because their transgressions are many, and their backslidings are z increased.

Nebuchadnezzar and the Chaldean Army from Syria and Libanus woody places are here pointed at under the metaphor of Beasts of prey of three kinds; the malignity that is proper to each of these Creatures shall be put forth in this Babylonian Army, for instance, to a Lion, chap. 4.7. which notes his great power, courage, pride, and insulting over his prey.

For their greediness, and unsatiableness, one Wolf will destroy abundance of Sheep, and said to be the Wolf of the Evening, or Desarts, or Plains, it being the usual haunts of the Wolf; or evening, because then they are observed to be most ravenous, Hab 1.8. possibly, because lying most part of the day in their Dens for fear of the Huntsmen, want of prey enrageth their Hunger at night, and because of this greediness to devour, the Judges among themselves are said to be evening Wolves, described Zeph. 3.3. They gnaw not the bones till the morrow, either through hunger or rage.

The Chaldean Army compared to a Leopard not for its speed only, but especially for its vigilancy, and subtilty, they will be so vigilant, that scarce any shall escape according to verse 16.

Heb. Strong, here is the reason, why God would bring such a devastation upon them, because they did, as it were, strengthen themselves in the multitude of their rebellions against him.

Marginal references: Psal. 104.20.; Or, desarts.; Hos. 13.17.; Heb. strong.

7 ¶ How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots houses.

How canst thou expect that I shall bear such affronts? I shall expose my self, and seem to lay aside my power, I shall be looked upon as one, that either regard not such injuries, or cannot avenge them, as ver. 9.

Thy inhabitants both in City and Countrey.

But by Idols; swearing is hear put, not for one part of Worship, as sometimes it is, but for a religious Worship and Service of them, chap. 4.2.

Here is noted the abuse of Gods bounty, or the natural effect of our unsanctified prosperity, De[illegible: 1 letter]t. 32.15. chap. 2.7. Iude 4. that which in good men doth oft breed forgetfulness, in bad men generally breeds filthiness, rising up to play the wanton was the effect of Israel's eating and drinking, Exod. 32.6. and of Sodoms sin Ezek. 16.49.

Either 1. Metaphorically to be understood of their going a whoring after their Idols. Or, 2d. Properly for corporal uncleanness, they usually going both together, Numb. 25.1.2. Hos. 4.12, 14.

It may be read in the Nominative Case, the house of the Harlot assembled themselves, q. d. the whole house of Israel, Ierusalem and Iudea are but one Stew, if it refers to their Idolatry, then it alludes to their making the Temple a common house of spiritual Harlotry, but rather as it refers to the corporal uncleanness, it seems to intimate that they did not act their Adulteries clandestinely or by stealth, but laying, aside all modesty, they went to Harlots houses like brute Beasts in company, as ashamed of nothing.

8 They were as fed horses in the morning: every one neighed after his neighbours wife.

To note the greatness and unruliness of their lust, pampered horses being most wanton like that Deut. 32.15.

It is questioned, whether morning relates to Horses, or to men; if to Horses, then they are compared to Stallions, that having been fed to the full over night, and lain at ease, in the morning they are most lusty, being as we use to say Provender prickt, but rather it seems to relate to Men, shewing that they were very early in going about their filthinesses, Zeph. 3.7. following their uncleanness with as great eagerness, as it is said that drunkards follow strong drink, Isa. 5.11.

i. e. With an impetuous earnestness and unwearied hunting they sought after the Adulteresses to satisfie their beastly lusts. It notes 1. The strength of their lust, a thing in Horses much taken notice of by Authors. 2. The unbridledness and uncontroulableness of it, as is seen in the pampered Horses hunting after the Mare, of which neighing is a sign, thus expressed chap. 13.27. Thus the Grecians would express men extreamly libidinous by the word [non-Latin text not transcribed], and [non-Latin text not transcribed], and that they do [non-Latin text not transcribed], so the LXX and thus described Ezekiel 22.11.

9 Shall I not visit for these things? saith the LORD: and shall not my soul be avenged on such a nation as this?

i. e. Punish, Psal. 89.32. should I connive at such things, the wicked would say, I did not see them, or take notice of them, Psal. 5[illegible: 1 letter].21. much to the same purpose with verse 7. begin▪ and punishment may be termed visiting as implying the equity of Gods procedures, that he first sees and considers the case, before he inflicts punishment as in the case of Sodom, Gen. 18.21. spoke after the manner of man.

For I, it speaks the greatness of Gods displeasure, shall not my very soul be in this work of vengeance? Psal. 11.5.

Marginal references: Verse 29. chap. 9.9.

10 ¶ Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not the LORDS.

The Babylonians, go now execute my vengeance on them. I give them up into your hands, behold I give you a Commission.

I permit and order you not only to take the City, but make havock of her inhabitants, Isa. 10.6.

Though God give them a large Commission to destroy, yet he puts in a limitation, that he will reserve a remnant from destruction, he sets bounds to the most raging adversary beyond which he must not pass, see on chap. 14.27.

Lay her and all her fortifications level with the ground, take away her counterscarp, or high Towers, or whatsoever may tend to the defence of a City, to let Ierusalem know, that she did but in vain trust to her high Walls and strong Towers; and Battlements may as well be taken for the foundation of her Walls, which spread wider then the Wall it self, the word of the Prophet useth, signifies things that spread, and thus it agrees with the scope, that is describing the utter overthrow and eradicating of it. so LXX take away her suppor[illegible: 1 letter]s.

[illegible: 1 letter] undertake their defence no longer, I disown them, take my protection from them, and give them up into your hands, O ye Chaldaeans, though they make their boast that they are sheltered under my wing, and protection, because there was the Temple, and Altar, but they will find themselves deceived, for I disown them.

11 For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.

Whether Israel be put here for the ten Tribes, and Iudah for the two, as often they are chap. 2.4. and sundry other places, or rather whether Iudah here be only explicative and the word meant of the two Tribes only, read thus, the house of Israel, even the house of Judah, is not much material.

Have apostatised and dealt perfidiously beyond measure, not only as to the grossness, but as to the universality of it.

Marginal references: chap. 3.20.

12 They have belied the LORD, and said, It is not he, neither shall evil come upon us; neither shall we see sword nor famine.

This may signifie either a denying, viz. a renouncing, making little or nothing of him, as some, or a denying, i. e. not believing, that these words of the Prophet were Gods words, or God did not say so, he gave the Prophet, nor any other any such Commission, and possibly their Atheism might grow to so high a degree as to deny his Providence, Power and Justice, &c. so it agrees with the following words, it is not he, or God did not speak as he meant, but he would only fright us, it shall not be thus.

Isa. 28.15.

This Siege or Famine, or any other such dreadful judgments, as Ieremiah speaks of, shall not befall us, seeing is used here for feeling, as it is in Iob 7.7.

13 And the prophets shall become wind, and the word is not in them, thus shall it be done unto them.

A proverbial speech very frequent, not in common language only, but Scripture also, Iob 6.26. Eccle. 5.16. and elsewhere, i. e. all the Prophets threats shall come to nothing, and thus they scoffed at them. Tush what do they signifie? they are but bruta fulmina, see 2 Chron. 36.15, 16.

This possibly they give as the reason that they apprehend the Prophets words to be but as Wind, because they are not from God, they speak but dreams of their own fancying.

It shall fall upon their own heads, that have thus threatned us, not upon us; or we will kill them with the Sword, for thus vainly threatning us, we will use them like false Prophets, as they are, and we shall see in the sequel of this prophesie how they used Ieremiah, or it may be an imprecation, q. d. may it fall upon their own heads, thus the Heb. so be it unto them.

14 Wherefore thus saith the LORD God of host, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

These vile Wretches having now done speaking, God begins to speak and to tell them, that because they had thus slighted the Prophet, and God speaking by him, as in the next words, because ye speak this word, therefore the Lord here tells them what he will do, or rather, turns himself abruptly to the Prophet, as men usually do in a passion.

He makes his Majesty and Power known to cloath his words with the greater Terror.

Viz. At the rate they discoursed in the former verse.

i. e. It shall take place suddenly, and irresistibly, and fiercely, as fire is wont to take in dry wood to their utter ruine, and overthrow, Psal. 83.14, 15. Isa. 9.18, 19. they shall be but fuel to my wrath which shall be executed by the Chaldean Army, that shall consume, and eat them up like fire, they shall find my words to be more than wind.

Marginal references: chap. 1.9.

15 Lo, I will bring a nation upon you from far, O house of e Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.

Viz. From Chaldea: by these are meant Iudah; for Israel properly so called, viz. the 10 Tribes were in Captivity before see on chap. 4.1. called the house of Israel; not only, because they descended from Iacob, but because they were the chief of that stock.

It is both potent, or, as the word is▪ rough or harsh, and of great antiquity, ever since the laying the first foundation of Babylon by Nimrod about 170 years after the flood▪ and hence it is called the land of Nimrod, M.c. 5.6. and this doth much add to their cruelty that they have had dominion▪ and rule in their hands so long, and whereby they have not only grown more proud and haughty, but having been brought up so long in ways of blood, and slaughter, they must needs by this time become skilful to destroy.

Which makes thy case much more desperate. It is a great disadvantage when persons understand not one another; they will, neither understand thy intreaties, nor thou their offers, being both unintelligible, and inexorable, which will render thy condition much more sad and perplexed; speech being that by which the affection is readily communicated, and is the bond of humane Society; Hence this was part of the Judgment threatned, Deut. 28.36.49, 50. the Iewes not well understanding the Syrian Tongue, which the Chaldeans spake, having had no converse with them before the Captivity. It was this put a stop to all converse at the building of Babel.

Marginal references: Isa. 5.26. chap. 1.15. & 6.22.

16 Their quiver is an open sepulchre, they are all mighty men.

Collectively expressed for quivers; a Synecdoche for the whole military preparations▪ and a Metonymy of the containing for the contained, viz. the arrowes, that will be shot out of them, called the sons of the Quiver, La[illegible: 1 letter]. 3.13. Bow and Arrow being the chief weapons for War in those Countries, and in those dayes.

A proverbial spe[illegible: 2 letters]h, Psal. 5.9. relating to the dreadful havock, and destruction, that will be made devouring the living, as the grave doth the dead, or making work for the greedy devouring grave, that never saith it hath enough Prov. 1.12. Or, they shall destroy many with one quiver, as one grave will swallow many dead, which may note their skill, and the success they shall have, few of their Arrows shall fail of doing execution.

These Chaldeans are all men of valour fit for warriours.

17 And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat, they shall eat up thy flocks, and thine herds, they shall eat up thy vines and thy figtrees, they shall impoverish thy fenced cities wherein thou trustest, with the sword.

They shall make clean riddance, leave thee no supports of life, but bring an utter famine upon thee, it is thus threatned, Deut. 28.30, 48, 51.

Or, they shall eat up thy sons and thy daughters, but this is only a Metonymy of the effect; but properly this aggravates the dreadfulness of the Judgment; Parents, out of the tenderness of their affection, chusing rather to die themselves, then to live to see their children starved before their eyes, and they no wayes able to relieve them, Lam. 2.10, 11.

A particular enumeration of the Desolation, that would be made, all tending to the greatness of the former.

i. e. Beside the waste that the Famine would make among Persons; their Cities also should be depopulated by the sword of the enemy: or rather, possibly the siege should be so streight, and strict, as may be implied in the word impoverish, that they should be forced to eat one another, till they were quite wasted, they should be reduced to such poverty and exigencies; or the sword may relate to the mentioned mischiefs, as the cause of them all, the sword shall do all this. In all which he doth not so much tell them, that the Chaldeans shall conquer them, for that is taken as it were for granted, as, what cruelties they shall use when they have conquered.

Marginal references: Lev. 26.16.

18 Never the less in those dayes, saith the LORD, I will not make a full end with you.

See this verse explained, chap. 4.27. save only, that I think, here it is taken in the first sense there mentioned; for it is not said only, or in that Verse, I will not make a fall end, or a full end of you, but a full end with you; q. d. I have not done with you yet, See Lev. 26.14. ad 40.

19 ¶ And it shall come to pass when ye shall say , Wherefore doth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land, that is not yours.

This speaks, either their unparallel'd insolency, in a manner challenging God, as if they had not deserved such dealing at his hands, they might have expected better usage from him; the Iewes were good at these kinds of challenging of God, Isa. 58.3. Or gross stupidity, as being such sots as not to be sensible of what they had done to provoke him; like to that chap. 16.10.

Heb. Gods of the stranger; he doth not say strange gods, but gods of the stranger, which aggravated their crime, that while they lived in their own land, and the true God among them, they would precariously go fetch in gods from the Heathens.

Here the Prophet 1. opposeth strange Lords to rule over them, to those strange gods, that they had served, which God calls a forsaking of him 2. He opposes a land not theirs, to their own land; so that by this the Prophet shews what resentments God had of their sin, for it implies that their sin was much greater, that they served strange gods in their own land, than if they had done it in another, under the Tyrannical imposition of a stranger, and therefore he would accordingly suit their punishment, that they should serve in a strange land, which should be worse, then to be servants in their own. This is a dreadful but a just Retaliation.

Marginal references: chap. 13.2[illegible: 1 letter]. & 16.10.

20 Declare this in the house of Iacob, and publish it in Judah, saying,

See of this chap. 4.5. by Iudah and Iacob we are to understand the two Tribes only, as ver. 1[illegible: 1 letter]. which see.

21 Hear now this, O foolish people, and without understanding; which have eyes and see not; which have ears, and hear not:

Heb. Heart. They have no heart to return, or to any thing of Instruction, or Reformation, but are stupid, and sottish, regardless of all counsel, wisdom, and common prudence, the heart is said to be the simbole, and according to Gale[illegible: 1 letter], the seat of Wisdom, so the Poet placeth it, Cor sapit, & pulmo loquitur, fel commovet iram, &c.

See chap. 6.10. they are wilfully blind, and obstinately deaf, will neither see, nor hear the word, will or works of God, of which he giveth two instances in two following verses, ver. 22, 24, viz. in governing the Sea, and appointing the seasons of the year. It may b[illegible: 1 letter] he alludes herein to their Idols, to which they were so much addicted.

Marginal references: Isa. 6.9. Ezek. 12.2. Mat. 13.14. Joh. 12.40. Acts. 28.26. Rom. 11.8.; Heb. heart.

22 Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the [illegible: 1 letter]ound of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail▪ though they roar, yet can they not pass over it?

Either a convincing Argument to perswade them to submit unto him; will ye not submit to me, that can rule the Sea? which as unruly a thing as it is, yet quietly yields to my will; Or rather, a very angry Challenge, and Expostulation; do you think, that I, that can tame the boisterous Sea, cannot tame you?

That stand not in need to make Rocks for Walls and Bounds unto it, but can give a check to it by so small a matter, as the Sand, that of it self is not only yielding and penetrable, but subject to be blown away with every wind.

Either looking backward, that it never could, or forward that it never shall. Whether this decree have respect to the Creation, or to the Deluge, it is not much material; the former of which times it could not have been contained within its bounds, neither in the latter could it have exceeded them, without God's special order, as no time since.

Though they swell, rage, roar, and threaten never so much, as if they would swallow up all before them; though they foam against the Rocks, that stand in their way, yet, when they come to their bounds appointed, shall tamely yield unto the Sand, and retire back.

Not get any ground upon or against Gods decree and appointment.

Either the decree or the sand, which in regard of their form, scituation, unruliness, and fluxibility would overthrow the whole earth, were it not for the limits, and restraints that are laid upon it Iob 38.11. By this instance, God may shew what he could do with reference to that enraged, and raging Army, that is about to come upon them like a torrent, if his people would repent. Or rather he hereby upbraids the Iewes with their unreasonable sottishness, that they are more mad in their Rebellions against God, then the raging waters of the Sea, that as boisterous as they are, yet obey his Will.

Marginal references: Psal. 104.9.

23 But this people hath a revolting and a rebellious heart; they are revolted, and gone.

They are not only revolted from me, and gone back, but they continue obstinate, and will not return, Psal. 78.8. as the next clause intimates, where Gods shewes their obstinacy by the effect of it.

Viz. From me, they persist in their courses no reclaiming of them, for they are not only revolted, but they are gone quite away, and are irreclaimable.

24 Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter in his season: he reserveth unto us the appointed weeks of the harvest.

They are so careless, that they never trouble themselves about it; or so obdurate, and stiff, that they never lay it to heart, or consider that it is God that disposeth of all things according to his own pleasure, both in the Earth and in the great deep.

Or serve and obey, all service to God being both performed in it, and proceeding from it.

Without which nothing could subsist. By this the true God is distinguished from all false Idol Gods, chap. 14.22. and in this appears not only his power in decreeing, Iob 28.26. and preparing it, Psal. 147.8. his Sovereignty in withholding it, Amos 4.7. but his general goodness in bestowing it Deut. 28.12. Math. 5.45. and his special providence in the seasonable disposal of it, according as there is need, and which he gives as a witness of it. Act. 14.17. As in the former instance God sets forth his peoples insensibleness of the works of his greatness, and power in so easily taming such an unruly Element; so here he doth also further manifest the same by instances of his providence and goodness, implying, that so stupid, resolute and obstinate they are grown, that they are neither afraid of him for his greatness, which possibly may be understood by the former fear, nor fear him for his goodness, which possibly, may be the sence of the word in this latter place.

He means not the former and latter part of the year, but according to their seasons of Sowing, and Reaping; the former to prepare the ground for Sowing, and the latter to prepare the Corn for plumping, and ripening, see chap. 3.3.

He gives seasonable Harvests according to his appointment, the sum is, God would [illegible: 2 letters]t them know by this, what an impudent and foolish, as well as wicked thing, it is, for them to set themselves against that God, that keeps the whole order of Nature at his own disposal, which he can, either bestow or withhold, as he sees men behave themselves towards him.

Marginal references: Deut. 11.14.

25 Your iniquities have turned away these things , and your sins have withholden good things from you

q. d. Do not say, your ground is parched up with drought, or your fruits are corrupted and rotted by too much, or unseasonable Rain; we have nothing now in so due a course, as we were wont to have it, would you know the reason of it? You have inverted the Ordinances and order of Nature, have put Heaven and Earth out of their regular courses by your iniquities.

That either you have been cut short of these good things, or denied a blessing upon them; by this God would not have prophane men think, that unusual seasons either for better, or worse, do come by chance, but as he sees convenient either for the encouragement of the obedient or punishing the obstinate.

26 For among my people are found wicked men: they lay wait as he that setteth snares; they set a trap, they catch men.

I need not search for such among the Heathen Nations, but even among them, that are called by my name, whereas all my People ought to have been holy.

Or contemplate mischievous de[illegible: 1 letter]igns, under deceits, as Fowlers do hide themselves, when they watch the birds coming to the Snare or Net, Prov. 1.11. Mic. 7.2. and therefore the next expression he that setteth snares is but a periphrasis for a Fowler, the Heb. word being alwayes so taken: Psal. 91.3, Prov. 6.5. and elsewhere, or they pry, i. e. they narrowly look, where they may get an advantage, hence enemies are called pryers, or observers, as you may frequently find in the Psalmes; Psal. 5.8. and 27.11.56.2. and 59.10. and 92.11.

Intimating the success of their wicked Policies in bringing their wicked decrees to pass, Psal. 37 7. as false Witnesses and Trapanners use to do, when they go about to ensnare men, that are innocent; such a Trap did Iezabel lay for Naboth, 1 King. 21.9, 10. such an one was that conspirac[illegible: 1 letter] of more then 40 men against Paul, Acts 23.13, 14, 15.

Marginal references: Or, pry, as Fowlers lie in wait.; Pro. 1.17, 18.

27 As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich.

i. e. They fill up their houses with the goods and wealth of those that they deceive, and overreach; ill gotten goods a Metonymy of the efficient as the fowler carries his Cage along with him, wherein he puts the Birds which he catcheth, [illegible: 1 letter]o keep safe that they get not away, when once they are caught, as also by their appearance, and singing to entice others.

Shewing how, and in what manner they got their riches, therefore, or by this means; such as are gotten by a lying Tongue, Prov. 21.6. called the treasures of wickedness, Mich. 6.10.

Marginal references: Or, coop.

28 They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.

Or, so fat that they shine; by reason of their wealth and riches they pamper themselves till their eyes stand out with fatness, Psal. 73.7. their wrinkles are filled up with fat, which makes their faces shine.

Either, they go beyond the very Heathens themselves in wickedness, Ezek. 5.6, 7. or rather, they escape the hardships and sufferings that others undergo, Psal. 73.5, 6, 7, 8. they 'scape better than others; or, they slightly pass over judgments threatned.

Such whom even the Law of Nature commits to their patronage, they either disregard them, or wrong and injure them, either by refusing them a fair hearing, Isa. 1.23. or giving wrong sentence against them▪ in Courts of Judicature, Zech. 7.10. expresly forbidden, Exod. 22.22.

Things go well with them, they live happily according to their desire, prosperum scelus, Iob 21.7. &c. Or, that they might prosper, viz. that God might bless them.

Marginal references: Deut. 32.15.; Job 12.6. Psal. 73.12. chap. 12.1.

29 Shall I not visit for these things? saith the LORD: shall not my soul be avenged on such a nation as this?

It is expressed as a thing taken for granted, he certainly will. Can I be a God, and wink at such things? It cannot be See this explained, verse 9.

30 A wonderful and horrible thing is committed in the land.

So prodigious, or stupendious a Crime, that it is beyond the thought or apprehension of man to conceive, much more to express, and so abominable, that a man would even loath the thoughts of. What this is, we have in the next verse.

Heb. This land aggravating the greatness of the wonder, that such a thing should be in such a land: See Isa. 26.10.

Marginal references: Or, astonishment and filthiness.

31 The prophets prophesie falsly, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?

Either spreading and dispersing abroad the lies of their Idols, particularly, Baal, chap. 2.8. or venting their lies in the name of the true God, chap. 4.10.

By this means it comes to pass, that the Princes and Priests are encouraged to do all their mischiefs, whether it were in corrupting Judgment by bribes, or countenancing fraud and oppression, and hardening themselves against Gods Threatnings, or whatever else, they were encouraged by the lies of the false prophets, they and the Priests and Princes combining, and setting themselves against the true Prophets of God, chap. 26.8. and thus the Priests in effect take the management of all the affairs into their own hands; so the Heb. take into their hands which intimates the Authority they used in their Ministry.

They are very well pleased with the flatteries, and lies of the false Prophets, not being able to bear the truths, that were delivered them from God, Mic. 2.11.

q. d. Whither do you think these things will tend? You must look for nothing, but utter ruin as the fruit and effect of such doings, Mic. 3.11, 12. when this City, which you look upon to be perpetuated, shall be overthrown, and you utterly perish in its ruine, how miserably will you find your selves to be deluded by your false prophets, and disappointed in your hopes? A sad Aposiopoesis concerning the exterminating of the people by the Chaldaeans.

Marginal references: chap. 14.14. & 23.25, 26. Ezek. 13.6.; Or, take into their hands.