CHAP. III.
|| proudly against the ancient, and the base
A prediction, that Jerusalem and Judah should be deprived of against the honorable.
every support, and reduced to abject distress, because of their daring impiety, 1-9. The happiness of the righteous, and misery of the wicked declared, 10, 11. A rebuke of the princes and elders for oppression, 12-15. The pride, wanton
6 When a man shall take hold of his brother of the house of his father, saying ,
ness, and gaudy apparel and ornaments of the daughters of Thou hast clothing; be thou our ruler, and shall be well with him ; for "they shall eat the fruit of their doings.
Zion described; with predictions of terrible judgments on them, 16-26.
FOR, behold, the Lord, the LORD of hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole stay of bread, and the whole stay of water,
2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
3 The captain of fifty, and * the honorable man, and the counsellor, and the cunning artificer, and the teloquent orator.
4 And I will give & children to be their princes, and babes shall rule over them.
5 And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself
a 2:22.
b 1:24. 51:22.
c Lev. 26:26. Ps. 105:16. Jer. 37:21.38:9. Ez. 4:16,17. 14:13. d 2:13-15. 2 Kings 24:14-16. Ps. 74:9. Lam. 5:12-14. Am. 2:3.
e 9:15. Ez. 8:12. 9:5,6.
f Ex. 18:21. Deut. 1:15. 1 Sam. 8:12.
* Heb. a man eminent in coun
tenance. Judg. 8:18.
† Or, skilful of speech. Ex. 4: 10,14-16.
g 1 Kings 3:7-9. 2 Chr. 33:1. 34:1. 36:2,5,9,11. Ec. 10:16. h 9:19-21. 11:13. Jer. 9:3-8. 22:17. Ez. 22.6,7,12. Arn. 4:1. Mic. 3:1-3,11. Zech. 7:9-11. Mal. 3:5. Jam. 2:6. 5:4.
i 1:4. Lev. 19:32. 2 Kings 2:23. Job SO:1-12.
their hearts, and glorified in shewing them mercy; who willingly renounce all worldly interests and carnal connexions, and cease from dependence on men, and expectations from them, however powerful and friendly; that they may give up themselves to the Lord, to serve him in righteousness all their future days! Such persons will have nothing to fear in those terrible seasons, when the wicked shall in vain call upon the rocks to fall upon them, and hide them from the wrath of their offended Judge.
Let us then make this our grand concern, and be ready to renounce all for Christ, and to venture or suffer for his sake: and let us cease from expecting help from man, or making any mortal our oracle, our standard, or our confidence; for man is not only fickle, deceitful, and vain, vain, but his breath is in his nostrils, and death will soon deprive him of all his power to help or to harm us. Wherein then is he to be accounted of, that we should, from a desire of his smile, or fear of his frown and reproach, offend the almighty and eternal God, who alone is able to save or to destroy?
NOTES.
CHAP. III. V. 1-9. These verses continue the subject of the preceding chapter, and describe those calamities which would abase the haughty, terrify the daring, and shew the folly of idolatry, and confidence in men. ( Note , 2: 22.) The gradual approach of the siege and destruction of Jerusalem by the Chaldeans is principally foretold; and the history of that event, with the Prophecy and Lamentations of Jeremiah, form the best comment upon it: but that destruction itself was an emblem and forerunner of the final destruction of the city by the Romans. The prophet calls on all men to behold and observe, for "the Lord," the Governor, "even JEHOVAH of hosts," or JEHOVAH, the God of armies, was about to deprive
let this ruin be under thy hand:
7 In that day shall he swear, saying, I will not be man healer; for in my house is neither bread nor clothing: make me not a ruler of the people.
8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, P to provoke the eyes of his glory.
9 The ashew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. s Woe unto their soul! for they have rewarded
evil unto themselves.
10 Say 'ye to the righteous, that it
k 2 Sam. 16:5-9. E.c. 10:5-7. Matt. 26:67,68. 27:28-30,44. Mark 14:65. Luke 22:64.
1 4:1. Judg. 11:6-8. John 6: 15.
Heb. lift up the hand. Gen. 14:22. Deut. 32:40. Rev. 10:5, 6.
m 58:12. Jer. 14:19. Lam. 2:13. Hos. 5:13.
Heb. binder up. Hos. 6:1. n 2 Chr. 28:5-7,18,19. 33:11. 36:17-19. Jer. 26:6,18. Mic. 3:12.
ο 5:18,19. 57:4. Ps. 73:8,9. Ez.
8:12. 9:9. Hos. 7:16. Mal 3: 13-15. Matt. 12:36,37. Jude 15.
p 65:3-5. 2 Chr. 33:6,7. Ez. 8. 4-6,17,18. Hab. 1:13.
q 16. 1 Sam. 15:32. 2 Kings 9: 30. Ps. 10:4. 73.6,7. Prov. 30:13. Jer. 3:3. 6:15. Dan. 7: 20 /
r Gen. 13:13. 19:59. Jer. 44: 16,17. Ez. 23:16.
s Lam. 5:16. Hos. 13:9.
t 26:20,21. Ec. 8:12. Jer. 15:11. Ez. 9:4. 18:9-19. Zeph. 2:3. Mal. 3:18. Rom. 2:5-11.
Jerusalem and Judah of every stay and support; as well as to reduce the inhabitants to the greatest_extremities for want of bread and water. He would speedily cause to cease from among them able commanders and valiant soldiers, active magistrates, faithful teachers and prophets, prudent and experienced counsellors, honorable rulers, expert artificers, or builders, who might fortify the city; ( Note , 2 Kings 24: 8-16, v . 14.) and eloquent orators who might influence the people to unite for their own defence: and their very princes should be mere children in years and want of experience.
This was fulfilled after the death of Josiah, by the succession of his sons and grandson in their early youth, and by their foolish and infatuated counsels. During During those feeble reigns, the people had license to oppress each other, and all distinctions in society society seemed to be abolished; so that children, and the meanest of the people, treated the most ancient and honorable with insolence and contempt. 'The 'usual effects of a weak and unsettled govern'ment; when faction grows too hard for justice, 'and seditious men dare openly to insult those 'that are in authority.
Lowth . (Notes, Prov. 28:2,3. Ec . 10:16– 19.) In such circumstances, offices of trust and honor would become so burdensome, that none could be induced willingly to fill them: whilst every one would see the necessity of some persons exerting theinselves to repress internal distractions, and to provide for the public security.
Yet the people would be so impoverished, that very few could bear the expense of the magistracy: so that, if any one was decently clothed, that would be deemed a considerable qualification for authority: and his brethren would be ready to lay hold of him, and almost constrain him to be a ruler, and to endeavor to repair the ruined state of the community. But every one would protest against so desperate an undertaking;
11 Woe unto the wicked! it shall be ill with him ; for the reward of his hands shall be * given him.
12 As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
13 The LORD a standeth up to plead, and standeth to judge the people.
14 The LORD will enter into judgment with • the ancients of his people, and the princes thereof: for d ye have
eaten up the vineyard; the spoil of the poor is in your houses.
15 What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord God of hosts.
16 Moreover the Lord saith, Because the daughters of Zion h are haughty, and walk with stretched-forth necks and Il wanton eyes, walking and mincing as they go, and making a tinkling with their feet:
17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will ** discover their secret parts.
d 5:7. Job 24:2-7. Jer. 5.27. i Prov. 7:10,11. 2 Pet. 2:14. Am. 4:1. Mic. 2:2. 6:10.
and be ready to make oath, that he was not in circumstances for such a charge, having neither bread nor clothing at home, adequate to the expense. Or, every one would be so concerned for his present ease, and so anxious to shift for his own safety, that no one would trouble himself about the public. For, in fact, the city and land would be ruined and desolated: because their words and works had been so daringly rebellious against the Lord, and even before his glorious eyes, in his holy city and at his temple, as if they had determined to provoke him to wrath. Nay, their proud and insolent looks, and avowed purposes of wicked
those who administered public affairs;) nay, their teachers led them astray, and, by their false doctrines, and opposition to the true prophets, obstructed and destroyed the way, in which men ought to have walked. ( Note , Matt . 23:13.) The Lord was therefore determined to stand up, and plead his own cause, and to enter into judgment with the people; especially with their elders and princes, who were notorious for robbery and oppression. For what could they mean, who ought to have been the support of justice, and the guardians of the poor, by enslaving, and cruelly beating, and almost starving them; so that their very
mess, rendered them like the abominable in-countenances shewed how they were crushed,
habitants of Sodom; so that they had merited the severest vengeance, and had brought their valamities upon their own head. ( Marg . Ref . An 1:9,10.-Notes, Jer. 6:13-15, v. 15. 44:1518.)- 'It is customary, through all the east,' 'says Sir J. Chardin, 'to gather together an ''immense quantity of furniture and clothes; ''for their fashions never alter.' Princes and 'great men are obliged to have a great stock of 'such things in readiness, for presents upon all 'occasions.... A great quantity of provision for 'the talle was equally necessary.' Bp . Lowth . 11 Kings 4:22,23. Neh . 5:17,18.) -The prudent . )2( קסם, "the diviner."
V. 10, 11. There was a remnant of pious persons among the Jews, even in the worst of times: and though the prophets did not effect a national reformation, formation, so as to prevent public calamities, they doubtless were instrumental in bringing many individuals to repentance. It was therefore proper, that such persons should be encouraged: and they were here by the express command of God assured that, notwithstanding national crimes and judgments, however great and many, every upright believer would be graciously accepted and recompensed, and have the comfort and benefit of his righteousness; whilst the woe denouneed upon the wicked was taking effect, and they were receiving the reward of their crimes. ( Notes , Ec . 8:11-13. Ez . 18:5-9,26-32. 33:2 -11. Rom . 2:7-11.)
V. 12-15. It was time for the Lord to interpose: for even children and women ruled over his people; (either weak and effeminate persons; or bad women, by their influence with
and nearly ground to powder by their exactions? ( Notes , Am . 5:10--13. 8:4--10. Mic . 2:1 --3. 3:8-12.6:10--15.) 'The words, (translat'ed "children are their oppressors,") 'may be 'rendered their oppressors glean them ; i. e. take 'from them the poor remainder of their sub'stance, which the former calamities had left. 'The word is used for gleaning grapes after 'the main vintage is already gathered, Deut . 24:21. ... “They that lead thee." The margin 'reads, "they that call thee blessed;" i. e. the 'false prophets, who soothe thee up in thy sins, 'and foretel nothing but peace and prosperity. Lowth. (Note, 30:8--11. Jer . 28:8,9.)
V. 16, 17. The prophet next reproved the women of Jerusalem, especially those in superior stations. It might indeed have been expected that "the daughters of Zion" would be sober, decent, and modest in their attire, and adorned with holiness: but they resembled the wanton courtezan, instead of imitating those holy women of old who trusted in God. ( Note , 1 Tim . 2:9,10. P. O. 9–15. Note , 1 Pet . 3:1-4.
P. 0.1-7.) They walked with stretched-forth necks, to shew themselves, to gaze, and to be gazed on; and with wanton eyes, set off with artificial painting of the eyelids, inviting the beholders to accost them. Pride and affected delicacy, nay a total want of modesty, and regard to decorum, were shewn in all their motions; whilst, after the fashion of their heathen neighbors, they wore little bells in their shoes, the tinkling of which announced their approach.
'Some interpret 'this of chains, like a sort of trammels put upon their feet, which hindered these nice ladies 18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet , and their * cauls, and their round tires like the moon,
19 The chains, and the bracelets, and the + mufflers,
20 The bonnets, and the ornaments of he legs, and the head-bands, and the tablets, and the ear-rings,
21 The Prings, and a nose-jewels,
22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
Chaldeans: but the representation would equally suit either catastrophe. ( Marg . Ref . ) -Nose - jewels . (21) Gen. 24:22. Ez . 16:12. Margins . This fashion, however strange it 'may appear to us, was formerly, and is still, 'common in many parts of the east, among 'women of all ranks.' Bp . Lowth. That is, the custom of wearing rings in the nose.
'from making too large strides. But the 'words which describe the women's orna'ments, in this, and the following verses, are 'of a very doubtful signification, the modes of 'every age and country varying so often, that 'the succeeding fashion makes the former to 'be quickly forgotten, and the words that ex'press it to be out-dated.' Lowth . But the Lord was determined to disgrace and expose them for this vanity and wantonness: some loathsome disease should be sent utterly to destroy their comeliness; and, being taken captive, stript, and sold for slaves, they should ex-will at length remove from them all other sup
perience the most shocking and distressing treatment from their inhuman conquerors. Notes , 20:2-4. 47:1-3. Jer . 13:22.)
V. 18-26. The prophet here proceeds to enumerate the various ornaments, in which his country-women prided themselves, but of which they would shortly be deprived. (The word rendered "bravery," implies, splendor or magnificence.) It is not necessary to attempt the explanation of the terms, and indeed little satisfactory can be advanced, on many articles of this very singular inventory; and nothing interesting, without an inadequate degree of labor, merely in a matter of curiosity. The fashions of those ages doubtless varied much from those of our times; but human nature was the same. ( Note , Ez . 16:9-14.) The Lord was so displeased with the pride and ostentation of the females, that he joined it with the impiety and oppression of the princes, as a reason for
PRACTICAL OBSERVATIONS.
V. 1-11.
If men do not "stay themselves on God," he
ports: and, as the body soon languishes and dies, from which "the staff of bread, and the stay of water," are utterly withheld; so the soul, which has not learned to trust in God, must fall into entire misery, when separated from its worldly pleasures and possessions.--It is vain for nations to rely on able statesmen and chieftains; on valiant soldiers, prudent counsellors, or eloquent orators: for, when the Lord plcases, "he taketh away their breath, and they die," ," in the very crisis when their aid is wanted; or, if they live, their wisdom, courage, or success, may vanish at once, and disappoint every expectation formed from them. And what benefit can individuals or communities expect from true prophets, or faithful teachers, whose admonitions they neglect? or from those false prophets, "who speak peace when there is no peace?" ( Note , Ez . 13:10-16.)--The Lord has various ways
his judgments on the land: and he declared of punishing obstinate transgressors: he gives that he would so punish them, that a loath-up offending nations to foolish and feeble govsome smell, through disease and squalid neg-ernors, and to distracted counsels; he leaves lect, should be substituted in the place of men to their selfish passions, to oppress and their costly perfumes; rent and tattered gar-punish each other; and he corrects the aged ments, instead of their beautiful girdles; sack-and honorable, who despise him, by means of cloth instead of their fine linen; and a skin the insolence of their juniors and inferiors.scorched, and even blistered, by the burning In times of heavy calamity, when little can be
sun, instead of that beauty of which they were so vain: for the forces of the Jews being utterly vanquished, Jerusalem would be levelled with the ground; which event is represented under the idea of a desolate female seated upon the earth. Jerusalem is here described, 'as a woman bereaved of her children, and la
expected in exalted stations, except trouble and expense, men generally decline them, even though there be a prospect of doing good. For most are aware, that rulers should be "healers," and should aim to compose distractions, and promote the public good: yet few seek and use authority for these purposes; or
'menting over them in this melancholy pos-choose to sacrifice personal interest to genu
'ture. And thus she was represented in a 'medal coined by Vespasian's order, after the 'destruction of that city by the Romans.' Lowth.--The prophet, indeed, more immediately foretels the destruction of Jerusalem by the VOL. IV.
ine benevolence. However, though one nation, city, or company of professed Christians, after another, be ruined; we have a Ruler, who is also our Brother, who has unsearchable riches, and almighty power, and immeas[17
urable love: he is indeed "a Healer," and has undertaken our ruined cause, and given himself a ransom for our souls: in his hand we are safe, and his true church, and every believer, will certainly obtain complete deliverance. But profession and external advantages will only aggravate the crimes of those, who sin as in God's more immediate presence, and "provoke the eyes of his glory" by their wicked words and actions.
And men should remember, that their impudence and insolence in wickedness, and their daring looks, while "they declare their sin as Sodom," will testify against them, and prove that "they have rewarded evil to themselves;" when the Lord shall denounce and execute vengeance upon them. But blessed be God, there is abundant encouragement to the righteous to trust him, and for sinners to repent and return to him.
However his providential dispensations may vary, he will invariably bless his people, who shall reap the fruit of their faith and piety: and he will punish his impenitent enemies according to their works.
V. 12-26.
Our righteous Lord has always wise and holy reasons for his severest judgments, as it will be made manifest in due time:-Rulers, nobles, and teachers also, are not unfrequently ringleaders in ungodliness, and the great promoters of wickedness in church and state: and when authority falls into hands of men destitute of piety and justice, and the instructers of the people are "blind guides," who oppose and "pervert the right ways of the Lord," it may be expected that he will stand up to execute vengeance.
But he knows how to distinguish between the righteous and the wicked, the tempted and the tempters, and the different degrees of guilt in men's conduct: he will judge impartially, as well as punish severely; and he will call men to a strict account for all their wealth and power, and the use which they made of them. ( Notes , Matt . 25:14-30. Notes and P. O. Luke 16:1–13.) Many, indeed, who eat up the vineyard of the poor, and embellish their splendid palaces with the gains of extortion and oppression, elude human justice.
But what do professed Christians mean, by beating and persecuting the people of God, and "grinding the faces of the poor?" Do they indeed intend to bring on themselves the fierce wrath of the Lord, who is the Patron and Advocate of the afflicted and oppressed? (Note, Prov . 14:31.)-Nor let it be thought that the Lord disregards the conduct of those females, who are chiefly remarkable for their vanity and dissipation.
He watches over, and registers, all their thoughts and words, and every wanton look; and all their affected and ostentatious delicacy, the expression of their pride and self-admiration. Especially he notes with abhorrence such wantonness and haughtiness, in "the daughters of Zion," in women professing the gospel. He does not deem these indifferent or trivial matters, as many speak of them: but he, as it were, keeps an inventory of all their ornaments; and, by his prophets and servants, protests against that fondness for external shew, hew, and that desire of being admired and flattered,
and of becoming temptations to others, which are the sources of thi this vanity. The profuse expense also of money, and of still more precious time, to the neglect of piety, charity, and even justice; to the ruin of families, and the subversion of all distinction of rank in society, meet his most decided disapprobation.
The occasion, which these vanities afford for temptations to still further crimes, in order to support the expense of them; the violation of his holy day resulting from them; and the abominable practice of coming to places of worship, as to a theatre, on which to exhibit their vain decorations; whilst those, who should be worshipping, or hearing the word of God, are employed in admiring, envying, or making remarks on their finery: all these, and innumerable more evils arise from this contagious folly, which is far too generally tolerated in our congregations; but which will eventually eat out the life of godliness, where not opposed and protested against, as inconsistent with the word of God.
Without all doubt, the more care people take to have their souls "beautified with salvation," and to do good to their poor brethren; the less time and money will they waste in this manner. If indeed Christians are bound to "redeem their time," "improve their talents," refuse conformity to the world, and "to do all things to the glory of God;" surely some regard should be paid to the scriptural examples and exhortations on this subject; and "women professing godliness" should be an entire contrast to these wanton daughters of Zion, in their deportment and apparel!
If any despise, or be offended by, admonitions of this kind; perhaps the Lord. may in this world visit them with such disease, poverty, and calamity, as may convince them of their sin and folly. Death, however, will soon strip the poor body of all its ornaments, and bereave it of all its comeliness: then, indeed, there will be a stink instead of a perfume; and all that taste and elegance, which have been for a moment admired, will be changed for the cold grave, for putrefaction, and the consuming worm.
And what will such ornaments and distinctions avail at the resurrection, and the day of judgment; when every one, without respect of rank or sex, must give an account of the things done in the body, whether good or evil?
May every reader henceforth renounce such childish vanities, as well as more gross iniquities, and seek that beauty and that adorning, which will endure, brighten, and purify for ever; which, at the hour of death, will render the soul meet for the company of holy angels; and will ensure to the body a glorious resurrection, in the image and likeness of our exalted Redeenier, to be with him for ever in his heavenly kingdom.
NOTES.