Matthew Poole and continuators on Jeremiah 6

1 O Ye children of Benjamin, gather your selves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa: and set up a sign of fire in Beth-haccerem: for evil appeareth out of the North, and great destruction.

He means, either the inhabitants of Ierusalem, because part of it stood in the lot of Benjamin, Josh. 18.28. or else, he means all Judah, because, when the Ten Tribes fell off, the Tribe of Benjamin adhered to Judah, and was incorporated into them; If it be asked why the Prophet rather speaks here to Benjamin than to Judah, the reason probably may be, because he being of Anathoth was of that Tribe, and therefore mentions them as his own Country-men.

Spoken, either ironically that they should set themselves in Array, and make head against the Enemy, that is now at hand; Or rather, that they should flee away together at once make haste out of Jerusalem in Troops, as the next expressions intimate; not counselling them what they should do, viz. for succour, chap. 4.5, 6. but rather telling them what they must expect, viz. forced to flee out of it, if they may escape.

q. d. Gather your selves together by the sound of the Trumpet at Tekoa, possibly alluding to the name, which signifies trumpeting; or rather, it being one of those fenced Cities 12 miles from Ierusalem that Rehoboam built, and made exceeding strong for, and with his warlike provisions, 2 Chron. 11.6.11, 12. and being built upon the advantage of a hill towards the North of Iudea in the way that the Babylonians were to come, q. d. there furnish your selves out of that Armory, and see if you can make head against him, an Irony; a place noted in Scripture, where dwelt that Techoitish Woman, that interceded with David for Absolom by the subornation of Ioab, 2 Sam. 14.2. and also for the Herdsmen, of whom Amos was, Amos 1.1. and it is probable, a place where in time of danger they were wont, by the sound of the Trumpet, to summon the people together.

The word used is of very large extent, maset is used for any thing that is lifted up, neither is there any more in the Text, the LXX also render it only a sign, and the sign of fire possibly is mentioned, rather than any other, by a Metonymy of the Subject, because, partly in time of danger of invasion, it is the most usual, and commodious sign, being seen in regard of its lifting, or rising up of▪ it self at once afar off, q. d. fire a Beacon, and a sign, whereby the Benjamites themselves once found they were surprised, Iudg. 20.38, 40. 2. It is a sign soonest given of any. 3. Possibly, as being a more proper sign, than any other would be to the Vine-dressers, that they should secure themselves in some safe place, which seems to be pointed at by the next word Beth-haccerem. It signifies the house of the Vineyard, probably some high Tower built among the Vineyards for the keeper, or keepers of them to watch them, that no damage came to them, this seeming to be usual, Isa. 5.2. Or, it may be the name of a Town, such a one, as some report to lye between Jerusalem and Tekoa, the same mentioned, Neh. 3.14. though that seems to be adjoining to Jerusalem, whichsoever it be, it is probable, it relates to some place noted for Vineyards, which were wont to be planted upon hills, and lying in the way, that the Chaldeans were to come, and by these two we are to understand all other places that lie in that coast.

That they may know whence their Misery will come, he doth as it were point it out with the finger; See chap. 1.14. & 4.6.

2 I have likened the daughter of Zion, to a comely and delicate woman.

This supplement is not in the Text, they that approve it, render the Epithe[illegible: 1 letter]e comely variously, for one dwelling at home as the Hebrew Nava doth also signifie Hab. 2.5. and so the word delicate serves to explain it, as shewing the reason of her tarrying at home, not as a good houswife, discreetly guiding and governing her affairs at home, as she is described, Prov. 31.10. &c. and Tit. 2.5. but through her delicacy exposing her self to all wantonness, and voluptuousness, tarrying at home to give entertainment to her Paramours, or she through her state and pride, is so delicate and nice that she will not set her foot out of door, Deut. 28.56. possibly occasioned by the great wealth and riches, that God had blessed Jerusalem with; this may also point at Judah's effeminacy that will be so dispirited as not to have courage to oppose the adversary, but easily taken in her dwelling and habitation. Others, as a beautiful shepherdess; some there are, that rather chuse to supply the defect by the word land or pasture, as being that, which is greatly desireable by the shepherds, as if she were some comely Shepherdess, solacing her self in her delightful Pastu[illegible: 3 letters] ▪ See Ezek. 34.14. and so it may not be without some allusion to the next verse, where her Enemies are called by the names of Shepherds, as being enticed by the pleasantness of her land.

Marginal references: Or, dwelling at home.

3 The shepherds with their flocks shall come unto her; they shall pitch their tents against her round about ; they shall feed every one in his place.

The Prophet here proceeds in his Metaphor and possibly the rather, because he chuseth to speak in the stile of his own education, which may also give some countenance to the supplement of Pasture, or land in the former verse instead of woman, the meaning is the Chaldean Princes, with their Armies, as so many flocks, shall come into this pleasant land; see chap. 12.10. in which expression there is something of a Scoff, as chap. 4.16, 17.

They shall so place their warlike Tents, as to form a siege to begirt her round, chap. 1.15. Ezek. 4.2.

Heb. hand. i. e. near hand, or beside, or near one another; thus 2 Chron. 21.16. and Job 1.14. thus hand is taken for place i. e. each one in his quarter or station, not a man, but shall do his part, and shall be skilful, and powerful to destroy wherever he comes: it intimates also that every thing shall be so much at the enemies own disposal, that they shall be able to chuse their own quarters, they shall place their army in wings and Troops, and Regiments, as they see good, to their best advantage, to be helpful one unto another, as shepherds are wont to do their flocks; or, they shall fight in several parties, and each destroy his part assigned him through the whole Country, and they shall joyn as it were in one body against Jerusalem.

4 Prepare ye war against her; arise, and let us go up at noon. Wo unto us, for the day goeth away, for the shadows of the evening are stretched out.

The Prophet now passeth from his Metaphor to tell them plainly what he means by the Shepherds, viz. Warriors; some make these words of the Chaldeans making preparations for their Invasion, and it may be by some of their accustomed rites, that they used before War; but it seems more probably to be the Words of God inviting them, and calling them into this work, therefore in the Heb. it is sanctifie War against her, chap. 22.7. he speaks unto such, as he had sanctified, or set apart for this work his sanctified ones, Isa. 13.3.

This shews how ready they will be to obey Gods call, the like we read, Isa. 21.5. and therefore is it said to go or march up at noon, not only to note their daringness, as needing no stratagems, or strength, or needing to stay for help, but rather to shew their forwardness to March on without stop or stay, they would not burn day light, but be speedy in their work, and they would take the first opportunity, whether morning or noon, day or night, as the next verse: The next words seem to strengthen this sense. Wo unto us the

day goeth away, &c. q. d. we delay, and tarry too long, and the day spends apace, we loose time, let us make haste about our work, expressing their greediness after their prey, as Souldiers use to do, or this wo unto us may be some form of imprecation, either against God, or men, which kind of speeches are usual with Souldiers when they are chased, and going upon some sudden onset, or exploit; though not a few make it the Complaint of the Prophet in the name of the people, foreseeing how their night of Affliction hasted on, their joyful dayes being as it were gone, Amos 8.9.10. but the former seems best to agree with the Scope.

They were so eagerly set upon it, that they watched the very lengthening of the shadow, which shews the approach of the evening, Psal. 109.23. See Hab. 1.8.

5 Arise, and let us go by night, and let us destroy her palaces.

Or, this night, they were set upon it, they would lose neither day, nor night, which shews that they were extraordinarily stirred up by God in this expedition.

This was the bait or motive, that they propounded to themselves, viz. to have the spoil of all the stately Palaces, and rich houses of the Nobles, and great ones.

6 For thus hath the LORD of hosts said , Hew ye down trees, and cast a mount against Jerusalem. This is the city to be visited; she is wholly oppression in the midst of her.

Viz. To the Chaldeans: Here God declares whence they have their Commission, q. d. they come not up on their own heads, see chap. 5.14, 15. God would have the Iews to know, that they have not so much to do with the Chaldeans, as with him, that they are his rod to scourge them for their sins, chap. 1.15, 16. See 2 King. 18.25. and thus God is said to hiss for such, whom he will employ in such work, Isa 5.26. and 7.18. and he stiles himself the Lord of Hosts to shew that it is in vain to contend in Battel with them, whom he sends forth, and will be as it were the Captain of their Hosts.

Heb. A tree collectively taken, q. d. cut them down all, as one tree, not sparing their very fruit Trees, which indeed were to be spared in such a case, Deut. 20.19, Either such as ly in the way of your March, or all round about Ierusalem, or, such as you may have need of there, or elsewhere for your use, either to raise up works against the strong places, Deut. 20.20. or to make other instruments of war.

Throw up one continued Trench, as a mount round about it, see on Isa. 37.33. Heb. pour out the engine, of that see 2 Sam. 20.15.

God is said to visit sometimes in mercy, Gen. 50.24. Zeph. 2.7. and sometime in Judgment, as here, and chap. 5.9. and 23.2. they are ripe for it, Ezek. 7.10, 11, 12. See 1 Thes. 2.16. and it is decreed against them, and ready to come upon them, chap. 23.12. Hos. 9.7. all attempts have failed and now there is no remedy.

In the Abstract she doth nothing but oppress, there are found in her all kinds of oppression, and in [illegible: 1 letter]ustice, a Synecdoche for all other Cruelties, 2 King. 24.3, 4. Ezek. 7.23. even in that City, which was once full of Judgment, and Righteousness lodged in it, Isa. 1.21. swallowed up with oppression.

Marginal references: Or, pour out the engines of shot.

7 As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds.

In this verse God aggravates their [illegible: 1 letter]in of oppression mentioned in the former, a Metaphor to express how natural all manner of wickedness is to her, how full she is of it, and how uncessant in it, noting her impudence, a fountain being not able to retain its water, and the expression of casting it out seems to imply her violence in her filthiness, as it is said of the Sea, that it casteth out mire and dirt, Isa 57.20. and favoured by the next clause.

q. d. This is all she busieth her self about, chap. 20.8. It is the general complaint of her inhabitants.

Viz. That the poor sustain, wherever I go or look, I can hear and see nothing but the sad complaints, and grievances of the poor, lamenting over oppression and cruelties, that are used against them, Psal. 69.26. this being so expresly against God's command, Exod. 22.22, 23, 24, &c. Isa. 3.14, 15. Iam. 5.4 for this refers, rather to the[illegible: 1 letter]r sin, than to their sufferings from the Enemy, as some would carry it.

Marginal references: Psal. 55.9▪ 10, 11.

8 Be thou instructed, O Jerusalem, lest my soul depart from thee: lest I make thee desolate, a land not inhabited.

Heb. corrected, q. d. by the correction thou hast felt; and what is threatned, be perswaded to Repentance before it be too late, Prov. 29.15. God doth here in the midst of judgment remember mercy, as it were suddenly putting a stop to his fury, seeking, if by any means it may yet be prevented by their Repentance, q. d. I would yet willingly spare them, if it might be.

Heb. be disjointed a most emphatical Metaphor whereby God would expess, how great grief it is to him to withdraw himself from them, could it possibly be avoided; his great affection to them being here expressed by Soul which is the seat of it, Ezek. 23.17, 18. even like the separating one limb from another, hereby is intimated the near communion, that God hath with the faithful, and how ready he is to return, if they will return.

Lest he make them not a people.

Marginal references: Heb. be unloosed, or, disjointed.

9 ¶ Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand as a grape-gatherer into the baskets.

Though gleaning be a term proper for all kind of Harvest, yet the word used here is appropriated to the Vintage, and implies the thorough riddance, that the Chaldeans shall make, contrary to the law for gathering the Vintage, tho' it may seem to allude to it, Rev. 19.10. Iudah shall be gleaned over and over, till there be a full end, none left, as the Israelites gleaned the Benjamites, Iudg. 20.45. for thus they picked them up at several times both before 2 King 24.2. and also at the time of Zedekiah's Reign 2 King. 25.6, 7, 11, 18, 19. and this seems to be intimated in the next words. See Hab. 1.9.

As much as to say, they should not be content with one spoiling, but they should go back a second, and a third time, again and again to carry away, both persons and spoil, leaving nothing behind them worth carrying away, chap. 52.28, 29, 30. the first carrying away being as the Vintage, the second the gleaning, carrying away first the principal, and afterwards the more inferiour sort.

As the grape gatherers do, filling one basket after another, whether these be the words of the Babylonians calling upon and stirring up one another to do it, as some; or the words of God to the Babylonians, as most, it comes much to the same thing, for what they did was by Gods Commission.

10 To whom[illegible: 1 letter]shall I speak and give warning, that they may hear? Behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.

Heb. make protestation, noting with what earnestness the Prophet would bespeak them in his warning of them see, chap. 11.7. The Prophet taking notice of their obstinacy, speaks as one astonished, and highly makes him complain, being greatly grieved, that he can find none that will take warning; the like chap. 7.23, 24. he labours to perswade, but all is in vain, they turn a deaf ear to him, as the next expression intimates.

A figurative kind of speech frequent with the Prophets, an uncircumcised ear signifying the rejecting of Instruction, an uncircumcised heart, an obstinate and rebellious Will; hence Circumcision was for a Testimony of obedience, and therefore the Prophet doth tacitely insinuate their falseness to God, to whom they had promised to be obedient: 2 King. 11.17. and 23.3. and the Scripture calls those, they are void of the fear of God, and carried out to all manner of lusts, uncircumcised; Ezek. 44.7, 9. for uncircumcision was abominable among the Iews, so that it notes both their sin and their shame, their Ears being stopped, unfit for hearing, as if it were a foreskin, or film over it, Acts 7.5[illegible: 1 letter].

The Prophet doth not here lessen their crimes, by their inability, and want of Power, but rather aggravates it, inasmuch as, they had brought themselves under that incapacity by their obstinacy and wilfulness: As a drunken man, that hath deprived himself of his reason by excess, renders the want of his understanding the more inexcusable.

Either they reproach it in the messengers mouth, Luk. 11.45. or rather they laugh at it, and scorn it, they cannot bear counsel, they look upon reproving them to be reproaching them, they take no delight in hearing such things; a farther reason of their impotency, and obstinacy, all their admonitions, and instructions seemed insipid, and therefore were they so stupid, according to the next words, Prov. 15.12. See chap. 5.31. 2 Tim. 4.3.

Marginal references: chap. 7.26.

11 Therefore I am full of the fury of the LORD; I am weary with holding in; I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days.

Heb. And, which seems to be a better connexion, for that, which putteth him upon this work, seems rather to be that spirit of Prophecy, that is in him, than any consideration drawn from them.

I am, as it were, filled with the fire of Gods Wrath, and Curses against this people, which I am forced to discharge my self of, a Metonymy of the Subject. See Ezek. 3.3. chap. 4.19. he doth not only complain of their stupidity, as in the former verse, but stirs up his indignation against them.

But he can contain himself no longer, which implies his great unwillingness to denounce these Curses, q. d. the wrath of God by the impulse of his spirit acting so violently with mine, that it will break out; see the like Iob 32.18, 19. whereby it appears, the Prophet, is not carried on by his own private Spirit, but by the Spirit of God, he hath no delight in it, but is forced to be the messenger himself of his wrath; therefore if he be sharp against them, they must not impute it to him, but to the Spirit of God, that constrains him thus to speak.

Viz. in prophesying, noting the great plenty of it, a metaphor from violent Rains, that we say do pour down upon the Earth, chap. 7.20. Rev. 16.1.

The streets being the places, where usually little children are wont to sport themselves, Zech. 8.5. the same word used, Psal. 8.3.

Their secret Meetings, whether in Harlots Houses, chap. 5.7. or for mirth and jollity, or to joyn either their strength or counsel together, which children are not capable of, for the Hebrews do not onely call them youths, that are past their childhood, possibly at 15, or 16 years of age, but men of 20 or 30, grown to their full strength and maturity in the flower of their years, yet it shall advantage them nothing.

Heb. Man with woman, the Wife shall be taken as well, as the Husband, one Sex as well, as the other, shall be a prey to the Enemy.

Not only men, that may be termed old, as they may be from 50 to 80 which are then said to be waxing old, but such as had upon the point filled up the number of their days, at the edge of the grave, Isa. 65.20. called very aged, as Barzillai, 2 Sam. 19, 32, 34, 35. The sense is, that all sorts, from the children to the decrepit old man, had so corrupted their wayes see ver. 13. that their condition was desperate, and God would bring an enemy upon them, should spare, or pity none of what Sex or Age soever.

12 And their houses shall be turned unto others, with their fields and wives together: for I will stretch out my hand upon the Inhabitants of the land, saith the LORD.

i. e. Their houses, and their lands shall be devolved, or turned over to strangers, chap. 8.10. even that land which they thought had been entailed upon them, and they so firmly fixed in for ever, Psal. 132.13, 14.

Their most desirable things, howbeit it need not bee restrained precisely to wives, the Heb ▪ signifying women largely, chap. 7.18. comprising Maids, Wives or Concubines, and this according to the threatning, Deut. 28.30. and chap. 8.10.

Viz. to smite, to give you a sorer blow, Isa. 5.25. a Synecdoche of the kind, spoken after the manner of men. Here the Prophet gives them the reason of this their unexpected calamity, that they might not think it an impossibility, namely, because God was become their Enemy.

13 For from the least of them even unto the greatest of them, every one is given to covetousness , and from the prophet even unto the Priest, every one dealeth falsly.

Not respecting so much their age, as degree, and quality, poor and rich, the Prophet notes the generality of their corruption as the reason of Gods severity aginst them, as ver. 6. observing also, that it was even among the greatest, who ought to have given better examples, no soundness from head to foot.

In which possibly, all their wickednesses as Cruelty, oppression, Injustice, &c. may be comprized, it being the root of all evil, 1 Tim. 6.10. and may also speak, the Justice of God in the Chaldeans taking them, and all their substance away, that had by violence, and fraud wrested it from others, Mic. 2.2.

Heb. doing falshood, as if that were their whole work, the proper and peculiar sin of the Priests and Prophets, to deceive the People, and to flatter them by false Visions, as in the next verse; not, that they were not also guilty of the other sins, Isa. 56.11. and the Princes and People of this Mic. 3.8. chap. 5.31. for they were all involved in the same wickedness; but the Prophet mentions those sins that were most peculiar to each party. See the same chap. 8.10. Mic. 1. ad 8.

Marginal references: chap. 14.18. & 23.11.

14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace.

This refers peculiarly to the Prophets; either slighting or making light of these threatnings tending to the reproach 1. Either of the Prophets of God bringing their message into contempt, or 2, The People deceiving of them and rendring their hopes vain, chap. 8.2, 4, 10, 11. Or, here the Prophet shews wherein their false dealing consists, viz. in dawbing over their misery and danger, that was coming on them, by perswading them, that it should not come, or if it did it would be easily cured; as some Physitians with their Patients, that make light of a wound, and so neglect the true method of cure▪ but either by Lenitives gives some ease for the present, by a superficial skinning over a sore, while the corruption is in it, or stupefactives, making them senseless, not feel[illegible: 1 letter]ng their pain, chap. 23.14. Ezek. 13, 10.16, 22. an so the Prophet makes this the cause of their last destruction.

The Chaldeans shall not come, all things shall be prosperous with you, all kind of prosperity being included in the word peace, they promise you peace, but you shall come short of it, as in the next words.

15 Were they ashamed when they had committed abomination? nay they were not at all ashamed, neither could they blush: therefore they shall f fall among them that fall: at the time that I visit them, they shall be cast down, saith the LORD.

Viz. The false Prophets.

Some read it actively, as sometimes it is taken, did they put the people to shame? but not so proper here, it rather notes how bold and confident; or rather impudent they were in their Flateries and deceiving the people, being a great aggravation of their sin, the form of the interrogation chargeth them home with the guilt, as doth also the next words, neither could they blush, q. d. they had not the least shew of shame, usually discovered by blushing.

Or, the thing to be abominated a Metonymy of the Effect both by incouraging the people, and joyning with them in their Idolatries, See chap. 3.3. therefore they shall perish with those, [illegible: 1 letter]hom they have deceived, as in the following expressions, to fall signifies to be slain, Psal. 63.10. Luke 21.24.

Viz. Punish them, inflict punishment on them, see ver. 6.

Marginal references: Heb. br[illegible: 2 letters]se or breach.

16 Thus saith the LORD, stand ye in the wayes, and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls. But they said, we will not walk therein.

Having told the False Prophets their doom, he now turns his speech to the people, and gives them counsel for he rather propounds then commands by a Metaphor taken from Travellers ▪ that, being in doubt of their way, do stand still, pause and consider, whether the direction, they have received from some ignorant person, or false guide be right, or not.

Heb. paths of antiquity such as their Godly forefathers of old were wont to walk in, the ancient paths, chap. 18.15. Or the Oracles of God, what directions his word gives, Isa. 8.20. or the Providence of God, observe what hath been Gods ways [illegible: 1 letter]nd method in times past with reference to sin and punishment, Deut. 4.3, 4. Iudg. 5.6, 8. chap. 22.15, 16. and what have been wont to be the best courses, called here the good way, or the best way to continue mercies, and prevent judgments, Deut. 32.7. &c. See 1 Thess 5.21.

When you have found what was best, and most prosperous, keep in it, stick to it.

You will find God to stand by you, and be a sanctuary to you. Deut. 33.12, 29. See Matth. 11.29. you will find things mend with you, it will be well with you, as it hath been with others; you will be satisfied and quiet, you will not doubt any longer, which way to follow, see 1 King. 18.21.

It notes their great wilfulness, and obstinacy, that, though the Prophets had directed them in the right way, and though they knew others had experimented it to be so, yet they would not be perswaded to walk in it, but deliberately refused these [illegible: 1 letter]avours offered, Isa. 8.11, 12, 13. chap. 18.11, 12.

Marginal references: Mal. 4.4. Luk. 16.29.

17 Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

Viz. Prophets and Messengers, that sought their good, and endeavoured to prevent their miseries, by foretelling what was coming upon them, Ezek. 3, 17. and 33.7. A metaphor from Watchmen, that are usually set upon high places to espy out dangers afar off.

Either the voice of his Prophets, which is compared to a Trumpet, Isa. 58.1. intimating his loud crying upon the account of imminent danger: for men do not use to sound the Trumpet, till danger be approaching; or the trumpet of the Enemy, chap. 4.19, 21.

More of their obstinacy suitable to their carriage, ver. 16.

18 ¶ Therefore hear, ye nations, and know, oh congregation, what is among them.

He calls upon the nations round about to be, as so many spectators of his severity against Iudah, though they were his own people. 1. Partly to vindicate the justice of his proceedings, that they may not think him too severe. 2. Partly to shame them, if thereby he may bring them to repentance, and therefore he makes them witnesses as well of their sin, as of their punishment, ver. 10. Besides, 3. It is a secret upbraiding them, as if the Nations were more ready to understand, then they.

Either of Israel, and then the next words must be which are among them; or rather, of all nations, as supposing them gathered all together, Psal. 7.7. God is willing, that all the World should be witness of the equity of his proceedings.

Or that which is among them, the relative put for the Antecedent; either the height of their wickedness, or the severity of their judgments; understand it either way, or both wayes, and then it is the greatness of their punishment, as the effect of the greatness of their sins.

19 Hear, O earth: Behold, I will bring evil upon this people even the fruit of their thoughts, because they have not hearkened unto my words, nor to my Law, but rejected it.

The Inhabitants of the E[illegible: 2 letters]th, or else God having spoken to the rational, he now speaks to the very senseless Creatures to observe his proceedings, Ezek. chapter 36. verse 4.

The Chaldean Army, with all the direful effects of it.

q. d. They may thank themselves for what is come upon them, being the fruit of all these contrivances, and wicked imaginations, that their hearts were full of, Prov. 1.29, 30, 31. See [illegible: 1 word]. 59.7. and chap. 4.14. by which phrase is also intimated, th[illegible: 2 letters] their sins were not some slight oversights, but meditated, and digested wickedness, and therefore God will bring upon them the just punishment for their doings.

Those messages that I so frequently and earnestly sent unto them by my Prophets, Prov. 1.24, 25.

As it were bidding open defiance to me, scorning to be ruled by me.

Marginal references: Isa. 1.2.

20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.

An interrogation of expostulation, and contempt wherein God by the Prophet meets with their Hypocrisie, who pleased themselves with their outward Oblations and Sacrifices, and thought God would be pleased with them too, but he tells them plainly, they are to no purpose, as he speakes particularly in the close of the verse, chap. 7.21, 22. Ezek. 20.39.

That this was the product of Sheba a Country in Arabia Faelix, to which Country Frankincense was peculiar, see on Isa. 60.6.

Or Cane, i. e. good, or the best cane, the article [non-Latin text not transcribed] hath the force of a superlative for Cane that is good, the Hebrews have no degrees of comparison: the same that is mentioned as an ingredient in the holy Oyl, Exod. 30.23. See Isa. 43.24.

Not likely to attone me, they will not be for acceptance, I cannot take delight in them, Hos. 9.4. as the next expression, q. d. away with these childish trifles, whereby you think to pacifie me. By these species he understands the whole legal worship.

Not that it was brought from the remotest parts, of the world as from India, as some, for it was known to the Iews in Moses his time, Exod. 30.23. but because it grew not in their own land, but was fetched or brought to them from Sheba, I[illegible: 1 letter]a. 60.6. where it did grow, as Diodorus testifies, lib. 3. p. 125. and Strabo, lib. 16. 1 King. 10.2. compared with Ioel 3.8. who is called the Queen of the South, and to come from the uttermost parts of the Earth, Matth. 12.42. because the South Sea did bound the Country, to what purpose art thou at this trouble, and charge to fetch these ingredients for thy incense?

Marginal references: Is[illegible: 1 letter]. 1 11. and 66.3. Amos 5.21. Mich. 6.6. &c▪

21 Therefore thus saith the LORD, Behold, I will lay stumbling blocks before this people, and the fathers, and the sons together shall fall upon them: the neighbour and his friend shall perish.

God gives this name to all the occasions of the Iews ruine, he exposeth them, or suffereth such things to be laid in their way, as shall be the occasion of their destruction, such things, which they shall not get over, or an hypallage I will bring destruction upon them, as the Hebrews use to speak, they have sent a City into the Fire, i. e. they have sent Fire into the City. Or God doth here compare his judgements, to traps, wherein they shall be taken, which they thought easily to have evaded; what these stumbling blocks are, seem to be expressed in the following verses.

As well the Fathers, that have more prudence, and policy, as the Children that are more inadvertent, or possibly may count themselves less guilty, shall perish by these stumbling blocks, no recovering for themselves, Isa. 8.14, 15.

Men of all sorts and conditions, the greatest intimates, and associates, though all lay their heads together for counsel, yet shall they not be able to help one another, but a promiscuous destruction there shall be. ver. 11. chap. 13, 14.

22 Thus saith the LORD, Behold, a people cometh from the North countrey, and a great nation shall be raised from the sides of the earth.

Now the Prophet is shewing what these destructive stumbling Blocks shall be, of which he had prophesied 40 years already, and yet they wou[illegible: 1 letter]d not be warned.

See ver. 1.

God shall stir up the [illegible: 1 word] like a great Storm or Tempest, chap. 1.15. and 25.32. See Ezek. 23.2.

The remote and uttermost parts of the [illegible: 1 word] Territorie[illegible: 1 letter] though at the greatest distance, yet God will bring them, which may note the greatness of Gods displeasure against [illegible: 1 word], this circumstance being noted among the Curses, Deut. 28.49. see Isa. 5.25, 26. &c. chap. 5.15.

Marginal references: chap. 10.22. & 5[illegible: 1 letter].41.42, 43.

23 They shall lay hold on bow and spear: they are cruel, and have no mercy: their voice roareth like the Sea, and they ride upon horses, set in array as men for war, against thee, O daughter of Zion.

Or they shall carry; they shall not want Military ammunition of all sorts for the dispatch of this great work, Synecdochically expressed for all sorts of weapons. So Psal. 35.2, 3.

See chap. 50.42. not be intreated, or to have any pity to Sex or Age, poor or Rich, chap. 21.7. See the like Isa. 13.17, 18. and this was as duly executed, as here prophesied, 2 Chron. 36.17.

Which as it is very violent, so it causeth great consternation by its noise, compared to the roaring of the Devils, Iames 2.19. possibly it may intimate, they would not hearken to the voice of his Prophets now they shall hear the terrifying noise of Armies like the roaring of the Sea.

Which is a creature in especial manner adapted by God for War, as he is described, Iob 39.19, 20, &c. implying their speed, strength and fierceness, chap. [illegible: 1 letter]0.42.

The whole Nation set as it were in Battalia against them, that they may perceive, they have to do with Soldiers, the LXX reading [non-Latin text not transcribed] es fire, for [non-Latin text not transcribed] is man, render it as fire to the War.

Or Ierusalem, for these two Titles are promiscuously used for the same place, and the term Daughter is often given to Cities and Countries, as Psal. 45.12. and 137.8. Isa. 23.12. and 47.1.

24 We have heard the fame thereof: our hands wax feeble: anguish hath taken hold, of us, and pain, as of a woman in travail.

The Prophet personates the Peoples affections, q. d. at the very report of the approach and fierceness of this people, we are dismayed, and discouraged, our hearts melt within us; all warlike Courage was taken from us, 2 Sam. 4.1. or he modestly reckons himself among the rest.

A description of the exquisiteness of their sufferings, chap. 13.21.

Marginal references: chap. 4.31 & 49.24. & 50.43

25 Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side.

Expressing the great danger, that there would be every where, there would be no stirring out of their fenced Cities, or Houses, chap. 8.14. but great danger to them that go out, and to those that come in, they would find death every where, now seek out some by-ways, venture not in common Roads, Iudg. 5.6.

The language of one speaking to another it seems to be a proverbial speech frequently used to express unavoidable dangers, Psal. 31.13. chap. 20.3, 10. and 49.29. All places will be full of Soldiers, so that all attempts will be very difficult, Lam. 5.9.

26 O daughter of my people, gird thee with sackcloth and wallow thy self in ashes: make thee mourning; as for an only son; most bitter lamentation: for the spoiler shall suddenly come upon us.

i. e. O my people, that art beloved as a daughter.

He calls upon them to mourning in the deepest manner, wherein they can express it, girding with sackcloth, close mourning, chap. 4.8. wallowing in Ashes, chap. 25.34. Mic. 1.10. lying low in humiliation, and prostrating themselves before him, he further describes the Nature of it in the following expression, such as is for the death of a Child, a Son, an onely Son, Amos 8.10. and then seems to sum it up in this bitter, most bitter Lamentation, Heb. wailing of bitternesses noting the highest degrees of Lamentation, he seems to want words to express it. See chap. 9.17, 18. and it is likely the Prophet doth not so designedly exhort them to repent, as rather describe the state of persons in a lost, and despairing condition. For here the Prophet takes upon himself the person of one denouncing war: And sack-cloth, and ashes is often mentioned where there is no hope of Conversion, or Repentance.

The King of Babylon and his Army, chap. 4.8.

Marginal references: chap. 25.34.; Zech. 12.10.

27 I have set thee for a tower, and a fortress among my people, that thou mayst know and try their way.

Here God speaks by way of encouragement to the Prophet, and tells him, he had made him a fortified Tower, that he might both discover the carriages of his People, which is one use of an high Tower, Isa. 21.5.8. Hab. 2.1. and also to assure him, though they shall make several attempts against him, yet he shall be kept safe, as in a Castle, or Fortress, chap. 15.20.

Their courses, actions, and manners, and which way they stand affected, thou maist bring all to thy strict observation and scrutiny, as Goldsmiths, or Refiners do Metals, for so is the word try used Psal. 66.10. and elsewhere: hereby he shall be encouraged to reprove them more freely, and with Authority, because God doth promise to defend him, that they shall not hurt him▪ God will give him prudence to see what is amiss, and undauntedness to oppose it.

Marginal references: chap. 1.18.

28 They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.

Obstinate, and refractory, Isa. 31.6. chap. 5.3, 23.

Being their main business to detract from thee, and the other Prophets, chap. 18.18. and 20.10. a sin expresly forbidden, Lev. 19.16.

This to the end of the Chapter is all metaphorical, either they are impudent, as brass doth sometimes signifie, or they are obstinate, and in[illegible: 1 letter]lexible, as Iron notes; see both Isa. 48.4. or it signifies their corrupt estate, they are not pure Metal, as Silver or Gold, but base, and mean, as Brass and Iron mixed together, Ezek. 22.18.

This relates to their manners; they propagate their corruption, Isa. 1.4. they strengthen one another in wickedness.

Marginal references: chap. 9.4.

29 The bellows are burnt, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.

The Prophet prosecutes his Metaphor taken from refining of metals, intimating herein, that the Prophets had spent their lungs to no purpose, the like Psal. 22.15. and 69.3. and their strength was consumed by their so much labour, and pains, q. d. terror of the Lord is, as a fire in my throat.

Some read it, the lead was entire, viz. their dross did still remain in them, the lead put for their dross, but I see no reason for, nor nee[illegible: 1 letter] [illegible: 1 letter]f this reading, but rather hereby is understood, either that means, which was used to prevail with them, his words compared to lead for the weight of them, and the use of them; or the judgments which were heavy, as lead, that God mixed among them, the more easily to prevail with them, it was all upon them, as lead is used in melting Silver, that it may melt the easier, it is all wasted, and doth no good.

Let the Artist use his greatest skill, and industry, yet is it all in vain, he can make nothing of it, the Prophets did but lose their labour in all the pains they took, Psal. 58.5. after they had wearied themselves.

Or drawn away as the word is, Josh. 8.16. and Judg. 20.32. their dross and corruption, their wickedness and filthiness is not removed, Isa. 32.6. for wicked may be read wickedness.

30 Reprobate silver shall men call them, because the LORD hath rejected them.

Or, Refuse silver, such as will be rejected in payments, they are not to be purged or reformed.

Or, be called, i. e. they shall be esteemed such, as will not pass for currant before God, or good men, Lam. 3.45.

The Prophet gives the reason of their being accounted such refuse stuff, viz. because God, who knew their Hypocrisie in boasting of themselves, had rejected them, Lam. 5.22. therefore every one else would.

Marginal references: Isa. 1.22.; Or, refuse silver.