CHAP. XX.

IN this Chapter you have

1 The Exordium in the firſt, ſecond, and part of the third verſ.

2 A ſevere reproof, or refuſal of thoſe that came to the Prophet, verſ. 3, 4.31.

23 A Relation of Gods dealings with them, in Egypt, in the Wilderneſſe, and in Canaan, and their ſinful carriages towards him, from the 4. ver. to the 33.

4 A denunciation of judgement for their Hypocriſy, and other ſins, mixt with promiſes of mercy, from the 33. to the 45.

5 A parabolical Declaration of the deſtruction of Ju­dea and Jeruſalem, from the 45. to the 49.

6 A doleful concluſion of the Prophet, v. 49.

In the Exordium or Introduction you have

1 The time of this Propheſy punctually ſet down, both the year, month, and day, v. 1.

2 The occaſion thereof, which was the comming of the Elders to the Prophet to enquire of the Lord. Ibid.

3 The commiſſion the Prophet had to give out this Pro­pheſy, verſ. 2, 3.

That is, of their Captivity, Ezekiel began to Propheſy in the fifth year thereof, chap. 1, 2. and now it was the ſeventh year of their Captivity in Babylon, and of Zedekiahs reign at Jeru­ſalem, and two years and five months before Jeruſalem was beſieged, as appears 2 King. 25.1.

Joſeph. Antiq. l. 1. c. 4.The Jews before they came out of Egypt, computed their year from the month Tiſri, or Ethanim, which was part of thoſe months wee call September and October, but after they came out of Egypt, they began their year from the month Niſan, which comprehends part of March, and part of April. Their fifth month was called Ab, which had half of July, and half of Auguſt in it.

Often in this propheſy the very day of the Month is ſet down, as chap. 1, 2. the fifth day of the fourth month, and chap. 8.1. the fifth day of the ſixth month, and here the tenth day of the fifth month. The ſpirit of God put the Pro­phet upon an exact Chronology, both to ſtrengthen the credit of the Propheſy, and to minde them of the many years were yet behind of their Captivity, that ſo they might repent them of their iniquity which had brought3 them into that condition, and patiently ſubmit to the Baby­loniſh yoak which God had put upon them for ſeventy years.

In the eighth cha•er. 1. the Elders of Judah ſate before him, and chap. 14.1. Elders of Iſrael came unto him, and ſo its here; certain of the Elders of Iſrael came, the Hebrew is, men of the Elders, that is, ſome of the ancient that were or had been Governours and chief amongſt them, they came, from whence? from Jeruſalem ſay ſome,Hugo. Piſcator. but they had Jeremy there to conſult withal, and its not likely that after Zedekiah and the chief men had broken Covenant with Nebuchad­nezzar, that men of the Elders at Jeruſalem would take a long journey to Babylon to conſult with Ezekiel: Others therefore ſay, they were of the Captives, to whoſe judge­ment I ſhould incline, if I could ſee how that is ſaid in the 34. verſ. and ſo after, might fitly bee applyed unto them. It ſeems probable to mee, that ſome of the Elders at Jeruſa­lem upon the revolt of Zedekiah from Nebuchadnezzar, and falling in with the King of Egypt, might ſend to ſome of the Elders among the Captives to make inquiry of Ezekiel, touching their affairs.

They came to the Prophet, that hee conſulting with God, might make known his minde unto them. They had been now ſeven years in Captivity, the falſe Prophets had poſ­ſeſſed them with hopes of returning to Jeruſalem, which ſhould abide and not bee deſtroyed, as Jeremiah had ſaid; and therefore ſome think they came to inquire what ſhould become of them. Others make the ground of their coming to the Prophet, and inquiring, to bee the rumors of, if not the preparation for war by Nebuchadnezzar, becauſe the Jews at Jeruſalem, had rebelled and broken Covenant with him. Hereupon they thought it might go ill with themſelves, that they might ſuffer very hard things, if not bee cut off by the Babylonians, and therefore came to the Prophet to inquire what would bee the iſſue of things. Its probable they were in danger through the perfidiouſneſſe of their Brethren at Jeruſalem, and that the conſideration there­of4 might have ſome influence into their comming to the Prophet; but there was more than ſo. They now to ſe­cure themſelves, thought and reſolved of a ſinful way, v. 32. Wee will be as the Heathen, as the families of the Countries, to ſerve wood and ſtone; they conceived, that if they conformed to the Babylonian worſhip, they ſhould bee taken for good ſubjects, and bee ſafe, whatever befell them at Jeruſalem for their provocation of the Babyloniſh King. This they con­cealed from the Prophet, and come to him to inquire (ſee­ing they were now more odious to the Babylonians than be­fore Zed•kiah's breaking Covenant) whether it were not better and ſafer for them to diſperſe, than to live in bodies, and multitudes together, which cauſed envy, hatred, and great danger at that time as they pretended. But they diſſem­bled deeply, for while they lived together, they could not ſo eaſily deſert the Jewiſh Religion, and imbrace the Ba­byloniſh Idolatry. There would bee ſpecial obſervation of it, and bitter reprehenſion for it. But if they had the Pro­phets counſel, and conſent to ſcatter themſelves, and fix their habitations here and there, they thought they might do it without any noiſe or check.

The Hebrew for before mee, is, ad facies meas, before my faces, that is, in my preſence, expecting ſome anſwer from mee.

The Hebrew is, and the word of the Lord hath been to me.

Saying, Hebrew is, to ſay, the ſpirit moved him that hee might ſpeak to others.

There being an opportunity and ſeaſon for ſpeaking, the ſpirit came upon him, and informed him touching the mind of God, and commiſſioned him to deliver it.

He ſaith not Ezekiel, but Son of man, to minde him of his original, that hee was his creature, and ought to heark­en too, and obſerve the Laws of his Creatour, of this ap­pellation hath been ſpoken heretofore.

Here is a command laid upon the Prophet the Lord com­mands5 him to ſpeak, and puts into his mouth what he ſhall ſpeak. Falſe Prophets were neither ſent of the Lord, nor ſpake from the Lord, chap. 13.36.

The words are an interrogation, and this interrogation im­ports diſtaſt at their coming: do you come to inquire of me? your hearts are not right in this matter, you play the Hypo­crites and diſſemble egregiouſly, for you pretend to honour me in asking Counſel at my mouth, and that if you knew my mind you would do it, whereas you are reſolved before hand what to do, let my Counſels bee what they will, O you diſſemblers, yee are come to try and tempt mee, whither I will give out what ſuits with your intentions and reſoluti­ons, if ſo, you will imbrace it, but if not, my Counſells muſt be rejected, and your own eſtabliſhed.

This Hypocritical carriage of theirs did ſo diſpleaſe, yea, provoke the Lord, that hee ſweares hee will not bee en­quired of by them. Had they come in truth and ſimplicity of Heart, intending to hearken to the Lord, and obey his voice, whatever hee had adviſed them, hee would have been inquired of by them, but being they had fallacious ſpi­rits, and came in a way of mockage unto God, therefore he deals roundly and ſeverely with them, and bindes it with an Oath, that he will not be enquired of by them.

But they did inquire of God, they came to the Prophet to inquire of him, verſ. 1. how then is it true, that the Lord ſaith, and ſwears, hee will not bee inquired of by them? The meaning of thoſe words is, I will not anſwer them,〈…〉〈 in non-Latin alphabet 〉Non reſpon­debo vobis. Je ne vous re­ſpondray point. So Montanus ▪ in the margent let them inquire, ask what they pleaſe, I will not anſwer them, and ſo its all one as if I were not inquired of; ſo the Septua­gint, Vulgar, and French have it, though they do ask, they ſhall not obtain, they ſhall not prevail. I will not anſwer; or if I do, it ſhall not bee ad votum veſtrum, not ſuch an anſwer as you would have.

Beſides the Appellation, this verſe conſiſts of an interroga­tion, and an injunction. The interrogation is double; wilt6 thou judge them, wilt thou judge them? The injun­ction, cauſe them to know the abominations, &c.

In this verſ, the Lord doth anticipate and prevent the Pro­phet, who having good thoughts of theſe Elders of Iſrael, that came to inquire of the Lord, was ready to plead for them, when hee ſaw the Lord ſo ſevere and reſolute againſt them, as not to vouchſafe them an anſwer, Lord what's the matter? theſe men are conſcientious, they do their duty, they come to conſult for the good of the people, they would do nothing, being in a ſtrait and danger without thee; Lord bee not ſo peremptory, liſten unto them, and give them a gracious Anſwer. God foreſeeing that the Prophet would bee their patron, and plead for them, hee takes him off from this, by ſaying, wilt thou judge them? that is, wilt thou deem them to bee honeſt, ſincere, plain hearted men, that come with a purpoſe to know and obey the will of God; thou art deceived, they are deep diſſemblers, devil­liſh polititians, pretending one thing, and intending a­nother, they come not out of duty or conſcience, but to get countenance from me and thee, to cloak their curſed de­ſigns, therefore parly not with them, plead not for them, bee not troubled about them, pray not to mee, in behalfe of them. So that this interrogation carries the force of a Negation, and prohibition with it.

The word Judge, is frequently uſed for pleading, as in Jerem. 5.28. Iſa. 1.17. Pſal. 72.4. Ezek. 22.2.23.36. and ſo we have interpreted it here. The doubling of the words,Piſcator an excuſabis? Patrocineris e•s caſtalio. wilt thou judge them? wilt thou judge them? ſets out the hainouſneſſe of their ſin, and the ſeverity of the Lord, that would not ſuffer the Prophet to plead for them.

Bee thou ſo farre from pleading for them, that thou poſſeſſe them with, and preſent before them the abominati­ons of their fathers which they follow. Ut eorum ſupplicia me­tuant quorum•lagitia ſequun­tur. Pintus.Of abominations hath been ſpoken before; by Fathers, their predeceſſors, Kings and others, are meant, who were Idolaters, Oppreſſors, and profane.

Obſerv. 1

The Lord keeps an exact account of his peoples ſufferings,7 be the time long or ſhort he obſerves it. In the ſeventh year, fifth month, and tenth day, that was of their captivity: The Lord forgate not how long they had been in Babylon, he notes how the time of their trouble paſſes, in the 24 of Ezek. v. 1. the ninth year, tenth month, and tenth day are mentioned; in the 29. v. 1. the tenth year, tenth month, and twelfth day are ſet down; in the 26.1. the eleventh year, and firſt day of the month are ſpecified; in the 40. and 1. v. the twenty fifth year of the captivity is named. They were Captives in Babylon, ſuffered hard things, but God took notice of the time, and how the years ran out. Its ſaid Iſrael ſerved Eg­lon eighteen years, Judges 3.14. that Jabin oppreſſed them twenty years, chap. 43. Its not ſaid onely, that the woman had a ſpirit of infirmity, but the time is recorded alſo, ſhee had it eighteen years, Luke 13.11. ſo in John 5.5. not only the man and his infirmity is mentioned, but the time alſo how long, thirty eight years, ſo Aeneas is ſaid not onely to have had the palſy, but to have kept his bed eigth years, Act. 9.33. God tells the years, months, and daies, that his do indure adverſity; ſeventy years were determined that they ſhould bee in Babylon ▪ Jerem. 29.10, 11. and God gave them to ſee, hee obſerved as well, yea, better then they, how they paſſed.

Obſ. 2 The time of mens doing ſome things is ſpecially noted by the Lord. Theſe Elders coming to inquire of the Lord, the time of it is recorded, in the ſeventh year fifth month, and tenth day. Though all things bee noted by the Lord, yet ſome things more eſpecially than others. See how the acti­ons of Joſiah are obſerved, 2 Chron. 34. v. 3. in the eighth year of his reign, while hee was yet young, hee beganne to ſeek after the God of David his Father, and in the twelfth year hee beganne to purge Judah and Jeruſalem, from the high places, verſ. 8. in the eighteenth year of his reign, hee repaired the houſe of the Lord his God, and kept the great Paſſeover in that year, chap. 39.18, 15. when Jerobo­am feaſted and ſacrificed to the Calves hee had made, God took notice of the month and day, 1 Kings 12.32. it was the eighth month, and fifteenth day, when Jehoiakim cut the rowl, caſt it into the fire, and burnt it, God noted the time of it,8 Jer. 36.22, 23. When Eſther was taken into the royall houſe by Ahaſhnerus, the time is eyed by the Lord, and recorded, chap. 2.16. ſee Ezra 10.16. 2 Chron. 29.17. Eſth. 9.1, 18. Jer. 52.31.39.2. where the times of things are ſpecially re­corded. Let men take heed what they do, and when they do it, Mat. 26.15, 16. God obſerved the time when Judas covenanted with the chief Prieſts, to ſell Chriſt for thirty peices of ſilver, from that time forth hee ſought opportuni­ty to betray him: When the perſecution of the Church was, God took notice of it, Act. 8.1. at that time: ſo Herods ſlay­ing of James, at that time, hee ſtretched out his hand, Acts 12.1, 2.

Obſ. 3 Hypocriſy is a cloſe ſin, and is in thoſe oft times we little think. Its found where it was not expected. In the Elders of Iſrael; Thoſe here came to Ezekiel, pretended piety, ſate before him; as if they would hearken to whatſoever the Lord ſhould ſay, and do it: yet they intended no ſuch thing, but were reſolved to go on in their own waies, and to bee as the Babylonians and Heathens, as you may ſee verſe 32. that ſo they might injoy peace and ſafety: They did here, like many that are upon marriage, who will go to two or three to inquire and have Counſell, but are reſolved to go on what ever is ſaid unto them, ſo whatever Counſell they ſhould have had given them from the Lord, they meant to go on in their wicked ways, and this was profound hypocri­ſy, whoſe wont it is to veile the fouleſt things with the faireſt pretences. In Ananias and Sapphira there was diſſimulati­on,Sanctiſſima ſpecie. Act. 5. ſo in thoſe came to Jeremy, intreating him to pray for them, and to conſult with God for them, it was a time of affliction, and they would do what ever God ſhould ſay unto them by Jeremy, but they dealt Hypocritically with him, and God; they were reſolved to go into Egypt ▪ although they ſent Jeremy to ask of the Lord, whether they ſhould or no, he told them they muſt not go, if they did, they ſhould periſh there, and becauſe they would go, Jer. 42.20. hee tells them they diſſembled in their hearts, when they ſent him to the Lord to pray for them: here was damnable Hy­pocriſy in them: So thoſe that came to Chriſt, Mat. 22.16, 17, 18. they carried a foule buſineſſe very ſmoothly, Maſter we9 know that thou art true, and teacheſt the way of God in truth, neither careſt thou for any man, tell us therefore, what thinkeſt thou? is it lawful to give tribute unto Caeſar or no? here was villany couched under theſe words; they thought to intangle Chriſt, and to have got advan­tage hereby, to have cut him off, and therefore perceiv­ing their wickedneſs, he ſaith, why tempt ye me ye Hypocrites? There be many its to bee feared will bee found Hypocrites at laſt, who now frequent the Aſſemblies, and come to hear the word of God, but do it not. Are there not many who come to hear and ſit before the Lord, and his Miniſters, as if they would conform to what hee ſhould give out by them, but they hold faſt their corrupt opinions, vile luſts, wretched practiſes, and what is this but Hypocriſy? thoſe in the 33 of Ezek. 31, 32. they came to the Prophet, heard him, gave him good words, but nothing they would do, their hearts went after their covetouſneſs, and they were no better than Hypocrites, ſo now, &c. if men come not with honeſt hearts, intending to do what they hear, they come Hypocritically.