u God forbids his Prophets to pray for them in any kind, by any Cry or Interceſſion ; or running upon me, Which ſhews that God is re- ſolved to root them out, ſeing he will admir of no Interceſſion : according as he charged Moſes, Exod. 32. 10. and the like, Chap. 11. 14+ For God had been wont to ſuffer himſeif ro be prevailed with by the Mediarion of his Servants, as of Meſes, Exod. 32. 11, 14, Numb. 14+ 19, 20. But now he would admit of no Iuterccſſion. Sce Ezcke 14-14, 20. and Chap 15. I. and the next words. This charge ſeems to be laid upon the Prophet, , partly to take off the envy of the People from him, when they knew he was commanded to yo no 0- therwiſe, partly to imboluen him in this unpleaſing work, laying
_ aſide all Compaſſion. But certainly the Propher did pray that God would mind his Covenant in ſaving a Remnant, though nor that God would revoke his Decree ; and to fave the body of them.
27 Seeſt x thou not what they do 1n the cities of Ju-
dah, and in the ſtreets of y Jeruſalem ?
x 9. d. How canſt thou paſs along the Streets, but thou muſt needs be an Eye-witneiſs of their Abominations ro thy no ſmall trouble and ſorrow, as S2dom was to Lot, 2 Pet. 2. 8. therefore how canſt thou piead with me on their behalf ? How canſt thou either pray for them, or I pity them? » Ia City and Counttey. See Chap- 2. 28. and 11. 13.
18 The & children gather « wood, and the fathers
kindle the b fire, and the women knead ztheir dough to [| Or frame, Make c cakes to the || queen of d Heaven, and to pour out e drink-offerings unto other gods, that they may
provoke me f to anger.
2 Here God ſhews how buſily they are employed from the youngelt to the oldeſt, and how induſtrious for their Idolatry, Chap.
44. 17« See Matth, 24. 38. every one in the Family doth ſomewhat
towards it. & Or fticks, for the word is plural, and fo uſed, Numb.
15. 32, 33+ an employment, if we underſtand ſmall Sticks, proper
for Children ; it greater Wood, ſuitable to Youth, who excel in
ao < en” CY .
Ver«24.
* 1 Sam. 4+
* Chap. 14. 11.
or, work-
mmanſhip of - Heaven.
3 EREM IA H.
Chap. VIE. pouring their Drink-Offerings, which might ſeem to be Blood. or ar leaſt Blood mixed with them, See on Pſal: 16.4. imitated GOD'S Drink: Offeriags, as they did his Meat. Offerings in their Cakes, ag in Levit, 2. by theſe they did furniſh the Table mentioned, 1/3. 65. It. ſee r2ere. f Noting rather the proper efte&s and conſequences of their Idolatries,than rhat they did propound ro themſelves ſuch an end in doing it,bur it ſeemed to be a kind of bidding open defiance ” God, + anpcqogn it appears they were all mad upon their Idolatries they were ſet upon it, as Davia's Heart was ſet ! ;Þ of _ ooo og et upon the Worſhip of 19 Do they provoke me to anger ? ſaith the LORD: do they not provoke themſelves to the confuſion of theig own g faces ?
g Do they think to grieve me, and trouble my Mind ? They are deceived, I am without Paſſion, and can be without their Offerings, will not they themſelves feel the ſmart of it, verſe 6? Will they nor procure anger to themſelves as an Arrow falls upon the Head of him that ſhoors, r Cor. 10. 22. of the Phraſe, ſee Chap. 3. 25.
20 Therefore thus faith the Lord GOD ; Behold, my 4 anger and my 5 fury ſhall be & poured out upon this place,upon man and upon beaſt,and upon the trees of the field, and upon the fruit of the / ground ; and it (ball burn, and ſhall notbe »» quenched,
h Pur for his Revenge by a Mctonymy of the Cauſe for the Effeft. z: This expreſſerh his anger boiled up to the height, Chap 4. 4. k A Metaphor taken from violent Rains, See Chap, 6.11. and may in Par= eicular allude to thoſe ſhoweis of fire that were poured out upon Sodom Gen. 19. 24+ 1! Theſe particulars are enumerated to expreſs an utrer Deſolation and Ruin. See Chep. 4. 25. and it is threatned againſt theſe Creatures, which are innocent, becauſe they were made for the uſe of Man, partly that it might ſhew, how greatly God is offended, and thar it ſhould work upon them, not only a greater fear of his Judgements, but a greater ſhame for their {in,that they ſhould occation tuch ſufferings upon the innocent Creature Rom 8. 30,22 m He follows the threatning with ſhewing the irre- ſiſtibleneſs of it, his reſolution is nct to be revoked, Chap. 4. 4. and this 1s ſuitable to the Charge he gave the Prophet, wer. 16.
21 Thusſaith the LORD of hoſts the God of Iſrael ;
* » Put your burnt-offerings unto your o ſacrifices, and *Ifar.1:; eat fleſh. Chap. 6.
» The Ironical words of one that ſeems to be in a great rage, take thoſe that are pecul:ar, and to be all burnt to me, Levit. 1:9. and put th2m ro your own of what kind loever, eat them, and do what you will with tzem, I will have none of them, take it all and fill your own Bel'ies, for you ſacrifice not ro me, but to your ſelves. See Hoſ. 9.4. where their Mear=offerings are called in ſcorn, Meat for their Life to nouriſh their Bodies. o That part of your Sacrifices which you are allowed to eat, they are but as prophane food, do not you think te be ſanCtified by them, becauſe I accept them nor.
22 For I ſpake not unto your fathers, nor com- manded them inthe day that I brought th:m out of the land of Egypt, concerning + burnt-offerings or p ſacri- + Heb. the fices, matter of.
p Some would argue from hence, that Sacrifices were at firſt an invention of Men, as Papiſts and Socinians, and becauſe they ſhould not be uſed to T\lols, GOD gave way for the introducing them in- to his Worſhip; bur ir is evi-ent in S-riprure that they have been of Divine Inſtitution ever ſince Adam, Gen. 4. 3, 4- as to the meaning of the Words. G:d doth not condemn them, erdeny them, ſave only Comparatively in reſp-& of obedience, not ſo much theſe, as obeying his Commands, 1 Sam. IF. 22. Hoſ. 6, 6. rt. e. Mercy rather than Sacrifice. Negatives are often put for Comparatives, Gen. 45. 8. Exod. 16. 8. Joh. 5. 45. Hence the Heb. is the matter of burnt-offerings, for Sacrifices were not inſtituted for themſelves, bur for other uſes, and to be ſigns of Faith in his Promiſes, and obedience to his Com- ma:.45,As 1n the nex. verſe, where the Condition,Promiſe and end are all ſet ciown.
23 Burt this q thing commanded I them, ſaying, * Obey my voice, and I will be your God, and ye ſhall be my peop'e: and walk ye in all the ways that I have commanded you, that it may be r well unto you,
9 Or word, which is the Rule by which all Obcdience is to be
290, Amoy 5: 2ls