Prophet q Because he did discern and could discover things secret and unknown to others And these are the words Either First Of some later Sacred Writer which after Samuel's Death inserted this Verse Or Secondly Of Samuel who being probably 50 or 60 Years Old at the Writing of this Book and speaking of the state of things in his first Days might well call it before-time Or rather Thirdly Of Saul's Servant who might be now stricken in Years and might speak this either by his knowledge of what was in his Juvenile Years or upon the Information of his Father or Ancestors And so it is a fit Argument to perswade Saul to go to the Man of God that he might shew them their way and where the Asses were because he was likely to inform them for the Prophets were Anciently called Seers because they knew and could reveal hidden things And the meaning is that Anciently they were not Vulgarly called Prophets but Seers only whereas now and afterwards they were called Seers yet they were more commonly called Prophets was before time called a Seer r. 10 Then said Saul to his servant ‡ Heb. thy word is 〈◊〉 Well said come let us go so they went unto the city where the man of God was 11 ¶ And as they went up ‡ Heb. the ascent of 〈◊〉 city the hill to the city they found young maidens going out r i. e. Out of the City and down to the bottom of the Hill where the Fountain or River was to draw water and said unto them Is the Seer here 12 And they answered them and said He is behold he is before you make haste now for he came to day to the city s She so speaks though this was his own constant habitation because he had been travelling abroad possibly in his Circuit described 1 Sam. 7. 16 17. and was now returned to his own House in Ramah as he used to do and so she implies they come in a good and seasonable time to meet with him for there is a ‡ Or feast sacrifice t Otherwise Feast but it seems to be understood of a Sacrifice First Because so the Hebrew word signifies most properly and most frequently Secondly Because this Eating was in the High place which was the common place for Sacrifices but not for private Feasts Thirdly The Prophets presence was not so necessary for a Feast as for a Sacrifice of the people u So this Sacrifice is called because this was a publick Solemnity and possibly the New Moon when the People brought several Sacrifices to wit Peace-offerings whereof part fell to the Offerer's share and of these parts united together they here made a common Feast not without Samuel's direction who being forewarned the day before by God of Saul's coming made this Feast more Solemn for his entertainment v. 22 23 24. to day in the high place x Upon the Hill mentioned v. 11. and near the Altar which Samuel built for this kind of use 1 Sam. 7. 17. by Divine Dispensation as was there Noted Otherwise to Sacrifice in High places was forbidden by the Law after the Building of the Tabernacle 13 Assoon as ye be come into the city ye shall straightway find him y At Home and at leasure before he go up to the high place to eat z The Relicks of the Sacrifices according to the manner for the people will not eat until he come because he doth bless the sacrifice a i. e. Either First The Meat left of the Sacrifice which is the matter of the following Feast as this is commonly understood Or rather Secondly The Sacrifice it self for what reason is there to depart from the proper signification of the Word For that the Sacrifices under the Law were accompanied with Confession or Petition or Thanksgiving may be gathered from divers places of Scripture as Levit. 5. 5. and 16. 21. Numb 5. 7. Luk. 1. 10. And who so proper to perform this work as Samuel an eminent Prophet And the Blessing of this Sacrifice seems to have consisted both of Thanksgiving this being a Thank-Offering and of Prayer to God for his acceptance Psal. 20. 3. and afterwards they eat that be bidden Now therefore get ye up b With speed lest he be sat down before you come for about ‡ Heb. to day this time ye shall find him 14 And they went up into the city and when they were come into the city behold Samuel came out c Out of his own House just as they passed by against them for to go up to the high place 15 ¶ * Chap. 15. 1. Act. 13. 21. Now the LORD had ‡ Heb. uncoâ—…ered the ear â—…f Samuel told Samuel in his ear d i. e. Secretly a day before Saul came e That he might prepare himself for Saul's reception saying 16 To morrow about this time I will send thee a man f I will by my secret Providence so dispose of matters and of the Hearts of Saul and his Father that Saul shall come to thee though with another Design out of the land of Benjamin and thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines g For though they were now most pressed with the Ammonites as we read chap. 12. 12. yet they looked upon these as a Land-Flood which thâ—… hoped would be soon up and soon down again but the Philistines their constant inveterate and nearest Enemies they most dreaded And from these Saul did in some measure save them and should have saved them much more if his and the Peoples manifold Sins had not hindred it for I have looked upon my people h To wit with Compassion and Resolution to help them An usual Synecdoche because their cry i i. e. Their earnest Prayers to me for help is come unto me 17 And when Samuel saw Saul the LORD said unto him k In his Ear as before v. 15. by secret instinct so as none but he could hear it Behold the man whom I spake to thee of this same shall ‡ Heb. 〈◊〉 in c. reign over my people 18 Then Saul drew near to Samuel in the gate l The Gate either Frst Of Samuel's House But he was come out thence before v. 14. Or rather Secondly Of the City for the word Gate being put by its self according to reason and common use must be understood of the most eminent in its kind which the Gate of the City is And through this Gate Samuel seems now to have been passing to go to the High-Place which probably was without the City and there he makes a stand to hear what these Persons now approaching to him were about to speak and said Tell me I pray thee where the Seers house is 19 And Samuel answered Saul and said I am the Seer Go up before me
inspired by God the Excellency and Usefulness of the Matter the sacred and sublime Majesty of the stile and the singular efficacy of it upon the Hearts of sober and serious Persons who read it with due preparation and those other Characters which are commonly known and therefore it is needless here to enumerate 2. The form of this Book is dramatical wherein several parts or parcels of it are uttered by or in the Name of several persons which are chiefly Four the Bridegroom and the Bride and the Friends or Companions of the one and of the other Nor is it declared what or when each of them speak but that is secretly couched and is left to the observation of the prudent Reader as is usual in Writings of this Nature 3. The design of the Book in general is to describe the passionate Loves and happy Marriage of two persons and their mutual Satisfaction therein and the blessed Fruits and Effects thereof But then it is not to be understood carnally concerning Solomon and Pharaoh's Daughter as some have fancied although the occasion of this Love and Marriage may be taken from that or rather he makes an allusion to that but spiritually concerning God or Christ and his Church and People This is sufficiently evident from the descriptions of this Bridegroom and Bride which are such as could not with any decency be used or meant concerning Solomon and Pharaoh's Daughter as when he is brought in like a Country Shepherd Ch. 1. 7. and is called his Brides Brother Ch. 5. 2. and when he gives such high and excessive Commendations to himself as we shall see and when she is made the keeper of Vineyards and of Sheep Ch. 1. 6 8. and is said to be smitten and abused by the Watchmen Ch. 5. 7. and to be terrible as an Army Ch. 6. 4. and to be like Pharaoh's Horses and to have an Head like Carmel a Nose like a Tower Eyes like Fishpools Teeth like a flock of Sheep c. Ch. 7. 4 5. And there are many such like Expressions and Descriptions which being applied to them are absurd and monstrous Hence it follows that this Book is to be understood mystically or Allegorically concerning that spiritual Love and Marriage which is between God or Christ and his Church or every believing Soul And this will be more than probable to any man who shall consider the following particulars 1. That the Scriptures both of the Old and New Testament are full of mystical and Allegorical passages which being known and confessed it is needless to prove 2. That the Doctrine of Christ or the Messias and of his being the Head and Husband and Saviour of Gods Church or People was well known at least to the Prophets and the wise and pious Israelites in the time of the Old Testament whereof we have many manifest and unquestionable evidences not only in the New Testament but in the Writings of Moses in the Books of Psalms and Proverbs and in the Prophets as hath been noted in part and will God assisting be further observed in the proper places 3. That God compares himself to a Bridegroom and his Church to a Bride Isa. 62. 5. and calls and owns himself the Husband of his People Isa. 54. 5. Hos. 2. 16 19 20. In which places by comparing these with many other Texts of Scripture by God or the Lord is meant Christ the second Person in the Godhead who then was to come down and since did come from Heaven to Earth for the consummation of that eternal project of Marriage between God and his People Which also is fully confirmed by the writings of the New Testament which were designed for the Explication of the Old in which Christ is expresly declared to be the Bridegroom or Husband of his Church as Mat. 9. 15. 22. 2. John 3. 29. 2 Cor. 11. 2. Eph. 5. 23. Rev. 19. 7. 21. 2. 22. 17. 4. That the 45th Psalm which is a kind of abridgment of this Book although it had its rise from or alludes to the Marriage between Solomon and Pharaoh's Daughter was written concerning the Messias as all Interpreters both Christian and Iewish agree and concerning the mystical Marriage between Christ and his Church of which see my notes upon that Psalm From these considerations and many others which might be suggested and which will offer themselves to our thoughts from several passages of it it is sufficiently manifest that the main scope and business of this book is to describe the mutual Love Union and Communion which is between Christ and his Church in the various conditions to which it is liable in this World as in the state of Weakness and Desertion and Persecution from foolish Shepherds and the like Chap. 1. 6 7. and 3. 1 2 3 4. and 5. 2 7 c. Moreover it is to be considered that Solomon doth here vary his Speech sometimes speaking of the Church in general as one Person or Body and sometimes of the particular Members of it or of several Believers both of such as really and sincerely are so or such as profess to be so and of their various dispositions and conditions And hence comes the difference of Persons here mentioned the Mother or Spouse and the Children or Daughters of Jerusalem Sixty Queens and Eighty Concubines some that are Strangers to the Bridegroom and some that are well acquainted with him c. These things being premised will give great light to the several passages of this Book CHAP. I. 1 THe song of songs a The most excellent of all Songs whether composed by profane or sacred Authors by Solomon or by any other So this Hebrew Phrase is understood in other cases as the holy of holies signifies the most holy and the highest King is called King of Kings there are multitudes of such instances as hath been oft observed And so this might well be called whether you consider the Author of it who was a great Prince and the wisest of all mortal Men the two Adams only excepted or the Subject of it which is not Solomon but a greater than Solomon even Christ and his Marriage with the Church as hath been noted or the Matter of it which is most lofty and mysterious containing in it the greatest and noblest of all the mysteries contained either in the Old or the New Testament most pious and pathetical breathing forth the hottest flames of Love between Christ and his People most sweet and comfortable and useful to all that read it with serious and christian Eves Nor is it the worse because prophane and wanton Wits abuse it and endeavour to fasten their absurd and filthy senses upon some passages in it The truth is this Book requires a sober and pious not a lascivious and foolish Reader for which reason some of the ancient Hebrews advised young men to forbear the reading of it till they were Thirty years old which is Solomons b Which was composed by
Effigies Reverendi ad modum Viri Matthaei Poli qui huic seculo non minus â—…esiderabilis interyt quam ob scripta sua Critica et casuistica posteris charus futurus est Flere et meminisfe relictum est Printed for T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockrill B. Alsop ANNOTATIONS UPON THE HOLY BIBLE WHEREIN The Sacred Text is Inserted and various Readings Annex'd together with the Parallel Scriptures the more difficult Terms in each Verse are Explained seeming Contradictions Reconciled Questions and Doubts Resolved and the whole Text opened VOL. I. By the Late Reverend and Learned Divine M r. MATTHEW POOLE NEHEM 8. Verse 8. They Read in the Book in the Law of God distinctly and gave the sense and caused them to understand the Reading ACTS 8. Verse 30 31. Understandest thou what thou Readest How can I except some man shall Guide me LONDON Printed by Iohn Richardson for Thomas Parkhurst Dorman Newman Ionathan Robinson Brabazon Ailmer Thomas Cockeril and Benjamin Alsop M. DC LXXXIII THE PREFACE WHEREIN The Authors of the ensuing Annotations supplemental to Mr. Poole present to the Reader an Historical account of the Translation of the Scriptures into our English Tongue the mighty workings of Divine Providence conducive to it and the several Notes or Annotations which have been published and a particular Account of the Reverend Mr. Pooles and their present undertaking with the Reasons of it THE same Reason which teacheth us to conclude That there is a first Being and must be a first Cause and Mover whom we call God That it is he who hath made us and not we ourselves and that we are his people and the Sheep of his Pasture will also oblige us To enter into his gates with thanksgiving and into his Courts with praise and to be thankful unto him by fulfilling his will Which we cannot do without some Revelation of it to us God therefore having ceased to speak to men face to face as to Abraham and Moses c. which he never ordinarily did but to some particular Favourites we are by reason inforced to conclude that there are some Books in the World in which this Revelation is to be found The Church of God the Mother of us all hath constantly held forth the Books of the Old and New Testament which we have in our Bibles for this sacred Revelation which hath justly obliged all her children to look upon them as hung out to them for that use upon that Noble pillar the Church looking into them upon the Churches notice as the child does upon the Mothers telling it That is the Sun every reasonable man finds them of so venerable Antiquity and discerneth in them such stamps of Divinity In the majesty of their stile the purity of the matter the sublimeness and spirituality of the propositions contained in them the self-denial of the Penmen the heavenliness of the scope and end of those sacred writings the harmony of the parts the seal of miracles and principally in the mighty power and efficacy of them upon the souls and consciences of multitudes both for conviction and for support and consolation that he easily concludes This is the voice of God and not of man and looks back upon his mother the Church as a child upon his nurse thanking her for shewing him such a treasure and saying as the Samaritanes to their Countrey-woman John 4. 42. Now we believe these Books are the word of God not because of thy saying so but because we have looked into them our selves and find them of a different stile nature and matter and to have a different scope end power and efficacy upon the souls of men from what any other Writings in the World have Though the truth is that until a man comes to be fully perswaded of the truth of them from the same spirit that dictated them every soul will be as apt to waver in his faith as to them to be the Word of God as he in Tully who only believed the Immortality of the Soul from the reading of Platoes Book which if I remember right the Roman Orator expresseth in words to this sense I have read over Platoes book again and again but I know not how it comes to pass so long as I am reading I agree it but no sooner is the book out of my hands but de immortalitate animae dubitare coepi but I begin to doubt whether the soul be immortal yea or no. But how ever in one degree or other every Christian makes that the Principle of his Religion That the Holy Scriptures of the Old and New Testament are the Word of God Some believe it more faintly and incertainly some more fixedly and firmly and accordingly the faith of persons as to them is more or less operative This Revelation of the Divine Will was made perfect gradually as it pleased God in succeeding times to reveal what was his secret will before but hid from ages So as if Chronologers compute right there were more then 1500 years passed betwixt the writing of the first book of Genesis by Moses and the Revelation which was the last by John and Divines generally judge that he sealed up the Book by those words Revelations 22. 18 19. So that as to things to be believed or done we are to expect no further Revelation When the mighty God even the Lord had thus spoken and God had thus shined out of Sion the perfection of beauty it was but reasonable that his people should come to the knowledge of what he had said that they might answer the end of the Revelation both by believing and obeying The Old Testament being wrote in the Hebrew Tongue when great multitudes of them by their captivity in Babilon had much forgotten or corrupted their own Language it was thought reasonable there should be a Caldaick paraphrase and the wisdom of Divine Providence provided a Septuagint Version as for the benefit of others so possibly of the Jews themselves the most of whom before Christs time were more Grecians then Haebricians and it is generally thought that all the Books of the New Testament were wrote in the Grecian Language When it pleased God that the Gospel should be preached to all Nations and the sound of it go to the ends of the Earth he so also ordered it that soon after true Religion came into any place some were stirred up to Translate those Holy Books into the Language of that Country and so far to assist them that though in many lesser things they failed through want of a knowledge of the just propriety of some words in Hebrew or Greek or the use of particles in those Languages yet they failed not in any thing whereby the Reader might be led into any pernicious error touching his Salvation and we shall observe the Pen-men of the New Testament giving such a deference to the commonly received Version in their times that altho the Septuagint Version which we have
that land to wit the land of Goshen now spoken of to defend and preserve it For God is said to be in the midst of them whom he protects Deut. 7. 21. and 23. 14. Ios. 3. 10. Psal. 46. 5. and not to be in the midst of others whom he forsakes and designs or threatens to destroy Num. 14. 42. Deut. 1. 42. and 31. 17. Compare Exod. 33. 3. with 34. 9. 23 And I will put †Heb. a redemption a division a Heb. a redemption or deliverance i. e. a token or mean of deliverance by a Metonymy a wall of partition by which I will preserve the Israelites whilest I destroy the Egyptians between my people and thy people ‖ Or by to morrow to morrow shall this sign be b This he â—…aith â—…y tâ—… gain the more belief to himself in what he now 〈◊〉 should further speak in Gods name to them and parâ—…â—…o warn them of their danger and make their disobedience more inexcusable 24 And the LORD did so c Immediately by his own word and not by Mâ—…ses his rod leâ—…t the Egyptians should think it was a Magicians wand and that all Moses his works were done by the power of the Devil and * Wisd. 16. 9. Psal. 105. 31. there came a grievous swarm of flies d Heb. an heavâ—… mixture of flies heavy i. e. either great as this Hebrew word is used Gen. 41. 31. Isa. 32. 2. or mischievous and troublesâ—…me or rather numerous as it is taken Gen. 50. 9. Numb 11. 14. 1 King 3. 9. compared with 2 Chron. 1. 10. into the house of Pharaoh and into his servants houses and into all the land of Egypt the land e i. e. Either the fruits and products of the land or rather the inhabitants of the land as the word land is taken Gen. 41. 36. 1 Sam. 27. 9. many of the people were poisoned or stung to death by them as appears from Psal. 78. 45. See also the book of Wisedom chap. 16. 9. was ‖ Or destroyed corrupted by reason of the swarm of flies 25 And Pharaoh called for Moses and for Aaron and said Go ye sacrifice to your God in the land 26 And Moses said It is not meet f Heb. Not right neither in Gods eyes who hath appointed us the place as well as the thing nor in the Egyptians eyes as it follows so to do for we shall sacrifice the * Gen. 43. 32. and 46. 34. abomination of the Egyptians g That which the Egyptians abhor to kill or to see killed as not onely Scripture but profane Authours as Diodorus and Tully and Iuvenal witness because they worshipped them as Gods as is notoriously known to the LORD our God Lo shall we sacrifice the abomination of the Egyptians before their eyes and will they not stone us h It was a just fear For when once a Roman had but killed a cat though imprudently the people tumultuously met together and beset his house and killed him in spight of the King and his Princes who used their utmost power and diligence to prevent it 27 We will go * chap. 3. 12. three dayes journey into the wilderness and sacrifice to the LORD our God as * chap. 3. 18. he shall command us i For we know not what kind or number of sacrifices to offer to him till we come thither 28 And Pharaoh said I will let you go that ye may sacrifice to the LORD your God in the wilderness only you shall not go very far away intreat for me 29 And Moses said Behold I go out from thee and I will intreat the Lord that the swarms of flies may depart from Pharaoh from his servants and from his people to morrow but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice unto the LORD 30 And Moses went out from Pharaoh and intreated the LORD 31 And the LORD did according to the word of Moses and he removed the swarms of flies from Pharaoh from his servants and from his people there remained not one 32 And Pharaoh hardened his heart at this time also neither would he let the people go CHAP. IX 1 THEN the LORD said unto Moses Go in unto Pharaoh and tell him Thus saith the LORD God of the Hebrews Let my people go that they may serve me 2 For if thou refuse to let them go and wilt hold them still 3 Behold the hand of the LORD a In an immediate manner not by my rod that thou mayest know it is not I but the Lord which doth all these things to thee is upon thy cattel b Which they kept for their wool or milk or manifold uses and services though not for food and sacrifice which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheep there shall be a very grievous murrain 4 And * chap. 8. 22. the LORD shall sever between the cattel of Israel and the cattel of Egypt and there shall nothing die of all that is the childrens of Israel 5 And the LORD appointed a set time saying To morrow the LORD shall do this thing in the land 6 And the LORD did that thing on the morrow and * Psal. 78. 48. all c Either of all sorts or a very great number of them as the word all is frequently used or rather all that were in the field as it is expresly limited ver 3. but not all absolutely as appears from ver 9. 19 25. and chap. 14. 23. the cattel of Egypt died but of the cattel of the children of Israel died not one 7 And Pharaoh sent and behold there was not one of the cattel of the Israelites dead And * chap. 7. 14. the heart of Pharaoh was hardened and he did not let the people go 8 And the Lord said unto Moses and unto Aaron Take to you handfuls of ashes of the furnace d To mind them of their cruel usage of the Israelites in their furnace of which see Deut. 4. 20. Ier. 11. 4. and let Moses e Both were to take them up but Mâ—…ses onely to sprinkle them as at other times Aaron onely did the work to shew that they were but instruments which God could use as he pleased and God was the principal Authour of it sprinkle it towards the heaven in the sight of Pharaoh 9 And it shall become small dust in all the land of Egypt and shall be a * Rev. 16. 2. boil breaking forth with blains f A burning scab which quickly raised blains and blisters whereby they were both vehemently inclined to scratch themselves and yet utterly disenabled from it by its great soreness upon man and upon beast throughout all the land of Egypt 10 And they took ashes of the furnace and stood before Pharaoh and Moses sprinkled it up toward heaven and it became a * Deut. 28.
man that brought us up out of the land of Egypt we wot not what is become of him 24 And I said unto them Whosoever hath any gold let them break it off so they gave it me then I cast it into the fire and there came out this calf r Not that he meant or thought to perswade Moses that the melted gold came out of the fire in the form of a calf by accident without any art or industry of his which was a ridiculous conceit and easily confuted but onely he conceals his own sin in the forming and graving of it and lays the whole blame upon the people 25 And when Moses saw that the people were naked s i. e. That they were stripped both of their ornament which was not so much the jewels of their ears as the innocency of their minds and lives and of their defence to wit of the favorâ—… and protection of God by which alone they were secured from the Egyptians and were to be defended against those many and mighty enemies towards whom they were about to march and that being thus disarmed and helpless they would be a prey to every enemy when Moses considered this he took the following course to cover their nakedness to expiate their sins to regain the favour of God and by punishing the most eminent and incorrigible offenders to bring the rest to repentance for Aaron had made them naked t As Ahaz is said to have made Iudah naked 2 Chron. 28. 19. unto their shame amongst †their enemies u Quest. How were they made naked or ashamed amongst their enemies when at this time they were in their own camp remote from all their enemies Ans. He speaks not only of their present shame but of their everlasting reproach especially among their and Gods enemies who being constant to their idols would justly scorn the Israelites for their levity in forsaking their God so quickly and easily See Ier. 2. 11. But the Hebrew word may be and is by some translated thus amongst those that do or shall rise up or be born of them i. e. that shall succeed them for so the word rising is used Exod. 1. 8. Mat. 11. 11. And so the Chaldee here renders it amongst their generations and the other Chaldee interpreter and the Syriack in their latter days or in after times So the sence is That Aaron had put a note of perpetual infamy upon them even to all after ages * Heb. those that rose up against them 26 Then Moses stood in the gate of the camp x He chose that place 1. as the usual place of judicature 2. that he might withdraw himself from the company of Idolaters as far as he might 3. as a fit place of concourse and resort for those that were on Gods side 4. to prevent the escape of the greatest delinquents the rest of the camp being probably surrounded with some trench or such like thing else gates had been superfluous and unprofitable and said Who is on the LORDS side y Who will take Gods part and plead his cause against Idolatry and Idolaters let him come unto me And all the sons of Levi z i. e. The most of that tribe as that universal particle is oâ—…t understood for some of them were destroyed as guilty gathered themselves together unto him 27 And he said unto them Thus saith the LORD God of Israel Put every man his sword by his side and go in and out from gate to gate throughout the camp and slay every man his brother a The meaning Slay every principal offender whom you meet with without any indulgence or exception for brother or companion or neighbour There was no fear of killing the innocent in this case because 1. the people were generally guilty 2. Moses had called to himself all that were on Gods side who thereby were separated from the guilty 3. the nocent might easily be discerned from the transgressours either by the personal knowledge which the Levites or others had of the most forward Idolaters or by their abiding in their tents as ashamed and grieving for their sin whilest the transgressours were impudently walking about in the camp as trusting to their numbers or by the direction of Gods providence if not by some visible token and every man his companion and every man his neighbour 28 And the children of Levi did according to the word of Moses and there fell of the people that day about three thousand men b And no more for it is probable they slew onely those whom they knew to have been the ringleaders to others in this mischief 29 ‖ Or and Moses said consecrate your selves to day to the LORD because every man hath been against his son and against his brother c. For Moses had said †Heb. fill your hands Consecrate your selves to day to the LORD c Offer up your selves to the honour and service of the Lord in this work which because it was joyned with the hazard of their lives he calls it a consecration or oblation of themselves as Abraham for the like reason is said to have offered up Isaac Heb. â—…ill your hands c. i. e. offer a sacrifice for so that phrase is ost used as Exod. 28. 41. Iudg. 17. 5 12. That work of justice which they were going to execute might seem an inhumane and barbarous act but he tells them it was an acceptable Sacrifice to God as the destruction of Gods enemies is called a sacrifice 〈◊〉 34. 6. Ezek. 39. 17. Or he hereby intimates that this Tribe was designed by God for his immediate service and therefore recommends this work to them as an excellent initiation into their office and as a demonstration that they were in some sort worthy of that great trust even every man upon his son and upon his brother that he may bestow upon you a blessing this day 30 And it came to pass on the morrow that Moses said unto the people Ye have sinned a great sin and now I will go up unto the LORD * 2 Sam. 16. 12. Amos. 5. 15. peradventure d He speaks doubtfully partly because he was uncertain how far God would pardon them and partly to quicken them to the more serious practise of repentance I shall make an atonement for your sin 31 And Moses returned unto the LORD and said Oh this people have sinned a great sin and have made them gods of gold 32 Yet now if thou wilt forgive their sin e Understand here forgive it or it is well or I and others shall praise thy name His great passion for his people stops his words and makes his speech imperfect and if not blot me I pray thee out of thy book f i. e. Out of the book of Life as appears by comparing this with other places as Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Phil. 4. 3. Rev. 3. 5. and 13. 8. and
contented with multitudes of partners So this is properly said to be the name of God whereby he is known and distinguished from all other Gods is a * chap. 20. 5. jealous God 15 Lest thou make a covenant r For cohabitation or to suffer them quietly to live among you whom you should drive out with the inhabitants of the land and they go a whoring s i. e. Commit Idolatry which is oft called and compared to spiritual whoredom See Ier. 2. and 3. and Ezek. 16. after their gods and do facrifice unto their gods and one call thee and thou eat of his sacrifice t To wit of the parts or remainders of his sacrifices whereby thou wilt partake with him in an idolatrous worship because such feasts were a part of the Worship offered to the Idol and were accompanied with solemn benedictions and thanksgivings to the Idol See Numb 25. 2. Psal. 106. 28. Ezek. 18. 6. and 22. 9. 1 Cor. 10. 20. Rev. 2. 20. 16 And thou take of * 1 King 11. 2. their daughters unto thy sons and their daughters * Num. 25. 1 2. go a whoring after their gods and make thy sons go a whoring after their gods 17 Thou shalt make thee no molten gods u Nor graven nor any other as it plainly appears both from the nature of the things and from many parallel Scriptures But he mentions molten because their late Idol was of that kind 18 The feast of * chap. 12. 15. c. 23. 15. unleavened bread shalt thou keep seven days shalt thou eat unleavened bread as I commanded thee in the time of the month Abib for in the * chap. 13. 4. month Abib thou camest out from Egypt 19 * chap. 22. 29. Ezek. 44. 30. Luk. 2. 23. All that openeth the matrix is mine and every firstling amongst thy cattle whether oxe or sheep that is male x Heb. And for That is as the particle and is oft used the words following here and verse 20. being a particular explication of the general sentence in the beginning of this verse all thy cattle which a particle oft understood shall be born male as it is also explained Exod. 13. 12. the opening or whatsoever to wit of the male-kind openeth the matrix which word is fitly understood cut of the former member which is very usual of Ox or and put for or as it is oft done Sheep 20 But the * chap. 13. 13. firstling of an ass thou shait redeem with a ‖ Oâ—… â—…id lamb and if thou redeem him not then shalt thou break his neck All the first-born of thy sons thou shalt redeem and none shall appear before me * chap. 23. 15. 1 Sam. 9. 7 8. 2 Sam. 24. 24. empty y Either without a gift to me so it is a precept or without benefit to himself so it is a promise See Exod. 23. 15. 21 * chap. 23. 1â—… Deut. 5. 12. Luk. 13. 14. Six dayes thou shalt work but on the seventh day thou shalt rest in earing-time and in harvest thou shalt rest z Which times are expressed because the great profit and seeming necessity of working at that time was likely to be a powerful temptation to make men break the Sabbath 22 * chap. 23. 16. And thou shalt observe the feast of weeks a i. e. Which is numbred by weeks being just seven weeks after the Passe-over whence it is called Pentecost i. e. the fiftieth day to wit after the passe-over See Levit. 23. 15. and 25. 8. of the first-fruits of wheat-harvest b So this is a designation of the time and business of the feast of weeks and the feast of in-gathering c To wit of the fruits of the Earth at the †Heb. revolution of the year years end d So it was in regard of the jubilee and civil contracts 23 * chap. 23. 14 17. Deut. 16. 16. Thrice in the year shall all your men-children appear before the LORD God the God of Israel 24 For I will cast out the nations e So thou shalt have no intestine enemy to do thee or thine mischief This God promised to do but upon condition of Israels discharge of their duty in following God in this work of driving them out which they neglecting it was not fully done before thee and enlarge thy borders * Gen. 35. 5. Act. 18. 10. neither shall any man desire thy land f I will not onely tye their hands that they shall make no invasion upon you but I will take off their thoughts and affections from such an enterprize which it was very easie for God to effect many ways when thou shalt go up to appear before the LORD thy God thrice in the year 25 * chap. 23. 18 Thou shalt not offer the blood of my sacrifice with leaven neither shall the sacrifice of the feast of passeover be left unto the morning 26 * Deut. 26. 2. The first of the first-fruits of thy land g Thou shalt not delay to do this but shalt bring the very first of them Or the first-fruits even the first-fruits of thy land Which limitation seems here conveniently added because they were not bound to bring thither all their first-fruits to wit those of their own bodies their children thou shalt bring unto the house of the LORD thy God Thou shalt not seethe a * chap. 23. 19. Deut. 14. 21. kid in his mothers milk 27 And the LORD said unto Moses Write thou these words h Object God saith I will write verse 1. Answ 1. Moses was to write the ritual precepts mentioned here above God wrote the Moral Law 2. Moses wrote what he wrote in a book See Exod. 24. 7. but what was written upon the Tables of stone was written by God himself not by Moses who had no graving instruments with him in the Mount and could not without them writeupon the stone for after the tenour of these words I have made a covenant with thee and with Israel 28 And he was there with the LORD fourty days and forty nights i As he had been before being now to renew the broken covenant This forty dayes fast of his is mentioned four times Exod. 24. 18. and here and Deut. 9. 18. and 10. 10. but it is evident it was performed but twice as the occasion of it happened onely twice he did neither eat bread nor drink water and he * chap. 31. 18. and 34. 1. Deut. 4. 13. wrote k Not Moses but the Lord as appears from verse 1. and from Deut. 10 the relative pronoun being here referred to the remoter antecedent of which there are many instances as Gen. 10. 12. 1 Sam. 21. 14. and 27. 8. Psal. 99. 6. upon the tables the words of the covenants the Ten †Heb. words Commandments 29 And it came to pass when Moses came down from mount Sinai with
word is used 1 Chroâ—… 21. 14. compared with 2 Sam. 24. 15. and thy belly to swell y Suddenly and violently till it burst which the Iews note was frequent in this and like cases as Exod. 32. 20. And it was a clear evidence of the truth of their religion 22 And this water that causeth the curse shall go into thy bowels to make thy belly to swell and thy thigh to rot and the woman shall say Amen amen z i. e. So let it be if I be guilty The word is doubled by her as an evidence of her innocency and ardent desire that God would deal with her according to her desert 23 And the priest shall write these curses a Wherewith she cursed her self to which peradventure her name was added in a book b i. e. In a scroll of parchment which the Hebrews commonly call a book as Deut. 24. 1. 2 Sam. 11. 14. Isa. 39. 1. and he shall blot them out with the bitter water c Or rase or serape them out and cast them into the bitter water Whereby it was signified that if she was innocent the curses should be blotted out and come to nothing and if she were guilty she should find in her the effects of this water which she drunk after the words of this curse had been scraped and put in 24 And he shall cause the woman to drink d To wit after the jealousie-offering was offered as is affirmed ver 26. the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the priest shall take the jealousie-offering out of the womans hand and shall wave the offering before the LORD and offer it upon the altar 26 And the priest shall take an handful of the offering even the memorial thereof e Of which see Lev. 2. 2. and burn it upon the altar and afterward shall cause the woman to drink the water 27 And when he hath made her to drink the water then it shall come to pass that if she be defiled and have done trespass against her husband that the water that causeth the curse shall enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall be * Deut. 28. 37. Psal. 83. 9. 11. Jer. 24. 9. and 29. 18 22. and 42. 18. Zech. 8. 13. a curse among her people 28 And if the woman be not defiled but be clean then she shall be free f To wit from these bitter curses and miseries and shall conceive seed g i. e. Shall bring forth children as the Iews say in case of her innocency infallibly she did yea though she was barren before or shall be as capable of bearing children as other women 29 This is the law of jealousies when a wife goeth aside to another in stead of her husband and is defiled 30 Or when the spirit of jealousie cometh upon him and he be jealous over his wife and shall set the woman before the LORD and the priest shall execute upon her all this law 31 Then shall the man be guiltless from iniquity h Which he should not have been if he had either dissembled or indulged her in so great a wickedness and not endeavoured to bring her either to repentance or punishment See Mat. 1. 19. or cherished suspitions in his breast and thereupon proceeded to hate her or cast her off Whereas now whatsoever the consequent is the husband shall not be blamed or censured either for bringing such curses and mischiefs upon her or for defaming her if she appear to be innocent and this woman shall bear her iniquity i i. e the punishment of her iniquity whether she was false to her husband or by any light and foolish carriage gave him occasion to suspect her to be so CHAP. VI. 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel and say unto them When either man or woman a For both sexes might make this vow if they were free and at their own dispose for otherwise their parents or husbands could disanul the vow Numb 30. 4. and in that case they sinned in taking Gods name in vain and vowing what they could not perform shall ‖ Or make themselves Nazarites separate themselves to vow a vow of a Nazarite b Whereby they did sequester themselves in a great part from worldly employments and enioyments that they might intirely conâ—…ecrate themselves to Gods service and this either for their whole life time of which see Iude. 13. 5. and 16. 17. 1 Sam. 1. 11. Luk. 1. 15. or for a less and limited space of time of which in this chapter to separate themselves unto the LORD 3 He shall separate himself from wine and strong drink c Which was forbidden him for greater caution to keep him at the further distance from wine and shall drink no vinegar of wine or vinegar of strong drink neither shall he drink any liquor of grapes nor eat moist grapes or dried c Which was forbidden him for greater caution to keep him at the further distance from wine b Least they should either inflame or dispose him to luxury and consequently to the breaking of his vow or cloud his reason and thereby occasion some mistake or miscarriage in the rules to which he had bound himself Compare Lev. 10. 9. 4 All the dayes of his ‖ Or Nazariteship separation d Which were sometimes more sometimes fewer as he thought fit to appoint shall he eat nothing that is made of the †Heb. of the vine of the wine vine-tree from the kernels even to the husk 5 All the dayes of the vow of his separation there shall no * Judg. 13. 5. 1 Sam. 1. 11. rasor e Nor scissers or other instrument to cut off any part of his hair This was appointed partly as a sign of his mortification to wordly delights and vain affectation of outward beauty which is promoted by the polling or cutting off the hair partly as a testimony of that purity which hereby he professed because the cutting off the hair was a sign of uncleanness as appears from ver 9. and Levit. 14. 8 9. partly that by the notorious length of his hair he might be constantly minded of his vow and the exquisite holiness it required and that others might thereby be admonished and stirred up to the imitation of his holy example and partly that he might reserve his hair entirely for God to whom it was to be offered ver 18. come upon his head untill the dayes be fulfilled in the which he separateth himself unto the LORD he shall be holy f i. e. Wholly consecrated to God and his service whereby he shews that inward and substantial holiness was the great thing which God required and valued in these and consequently in other rites and ceremonies
the crime to sin in the presence of the Judge and have wept before him saying Why came we forth out of Egypt o Why did God do us such an injury why did we so foolishly follow and obey him in coming forth 21 And Moses said * Exod. 3â—… 〈◊〉 chap. 1. 45. The people amongst whom I am are six hundred thousand footmen p Fit for war Exod. 12. 37. besides women children c. That Moses speaks this as doubting or distrusting Gods words is evident enough from ver 22 23. And that Moses was not remarkably punished for this as he was afterward for the same sin Numb 20. next to Gods good pleasure may be imputed to the different circumstances of this and that sin this was the first great offence of this kind and therefore more easily passed by that was after warning and against more light and experience This seems to have been spoken secretly in Moses his breast that openly and publickly before the people and to their scandal and therefore it was fit to be openly and severely punished to prevent the contagion of that example and thou hast said I will give them flesh that they may eat a whole month 22 Shall the flocks and the herds be slain for them to suffice them q Will they be sufficient for them or where shall they have more or shall all the fish of the sea be gathered together for them to suffice them 23 And the LORD said unto Moses * Isa. 50. 2. and 59. 1. Is the LORDS hand waxed short r i. e. Less able to work such great and glorious miracles as I have done thou shalt see now whether my word shall come to pass unto thee or not 24 And Moses went out s Out of the tabernacle into which he entred to receive Gods answers from the Mercy-seat Numb 7. 89. and told the people the words of the LORD and gathered the seventy men t Either they are called seventy from the stated number though two of them were lacking ver 26. as the Apostles are called the twelve Mat. 26. 20. when one of that number was absent or he is said to have gathered them when he gave command to gather them of the elders of the people and set them round about the tabernacle u Partly that the awe of God might be imprinted upon their hearts that they might more seriously undertake and more faithfully manage their high employment partly to gain them the more authority and respect from the people and principally because that was the place where God manifested himself and gave his blessings and therefore there he would bestow his spirit upon them 25 And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders and it came to pass that when the spirit rested upon them x i. e. Not onely moved them for a time but took up his settled abode with them because the use and end of this gift was not temporary but perpetual they prophesied y i. e. Discoursed of the word and works of God in a singular and marvellous manner as the Prophets did So this word is used 1 Sam. 10. 5 6. Ioel 2. 28. Act. 2. 17. 1 Cor. 14. 3. Yet were they not hereby constituted Prophets or teachers but civil Magistrates and Rulers who together with the spirit of government which is here sufficiently implied received also the spirit of Prophecy as a sign and seal both to themselves and to the people that God had called them to that employment and would be with them in it as it was with Saul upon the same occasion 1 Sam. 10. 10. and †Gr. added or â—…ded no 〈◊〉 did not cease ‖ Either for that day they continued in that exercise all that day and it may be all the night too as it is said of Saul 1 Sam. 19. 24. or afterwards also to note that this was a continued gift conferred upon them to enable them the better to discharge their Magistracy which was more expedient for them then for the Rulers of other people because the Iews were under a Theocracy or the government of God and even their civil controversies were decided out of that word of God which the Prophets expounded and in their wilderness condition they had frequent occasions of seeking counsel from God which was the work of Prophets and they were to determine all things agreeably to the mind and will of God which therefore they were obliged to study Others translate the words and they added not so the sence is They prophecyed onely this day for an assurance of vocation to and due qualification for their work but afterwards they prophecyed no more the gift of prophecy ceased in them and onely the spirit of government rested upon them 26 But there remained two of the men in the camp z Not going to the Tabernacle as the rest did either modestly declining that high employment from an humble sence of their own insufficiency as Saul did 1 Sam. 10. 22. or not having sufficient or seasonable notice to repair thither or being detained in the camp and in their dwellings whether by uncleanness or sickness or some urgent occasion not without Gods special providence that so the Miracle might be more evident and their call and authority more unquestionable to all the people the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written a To wit in a book or paper by Moses who by Gods direction nominated the fittest and worthiest persons but went not out unto the tabernacle and they prophesied in the camp 27 And there ran a young man and told Moses b Fearing least his authority should be diminished by their prophesying and thereby as by the signal given at this time taking authority to themselves without his knowledge and consent and said Eldad and Medad do prophesie in the camp 28 And Joshua the son of Nun the servant of Moses one of his young men c Or one of his choice ministers a chosen or excellent person which may be emphatically added to note that even great and good men may mistake and mis-judge about the works of God Or from his youth as the words will bear and the Chaldee Syr. c. render it So it may be added as a reason why Ioshua above others was concerned for Moses his honour and authority answered and said * See Luk. 9. 49. My lord Moses forbid them d He seared either schisme or sedition or that by their usurpation of authority independently upon Moses and separately from him his power and esteem might be lessened as the next words shew 29 And Moses said unto him Enviest thou for my sake e Art thou grieved because the gifts and graces of God are imparted to others
God unto all Israel b To wit by the Heads or Elders of the several Tribes or others who were to communicate these discourses to all the people in several Assemblies on this side Jordan in the wilderness in the plain c Either 1. In the vast desert of Arabia But that is no where called a plain Or rather 2. In the plain of Moab as may appear by comparing this with v. 5. and Numb 22. 1. and Deut. 34. 8. Obj. That was far from the Red-Sea here mentioned Answ. The word Suph here used doth not signifie the Red-Sea which is commonly called jam-suph and which was at too great a distance but some other place now unknown to us as also most of the following places are so called from the Reeds or Flags or Râ—…hes which that word signifies that grew in or near it which reason of the name being common to other places with the Red-Sea it is not strange if they got the same name Compare Numb 21 14. over against the ‖ Oâ—… Zuph Red sea between Paran d Not that Numb 10. 12. Which there and elsewhere is called the Wilderness of Paran and which was too remote but some other place called by the same name than which nothing more usual and Tophel and Laban e Places not mentioned elsewhere and Hazeroth f Of which see Numb 11. 35 and 33. 17 18. And these places seem to be the several bounds and limits not of the whole Country of Moab but of the plain of Moab where Moses now was and spake these words and Dizahab 2 There are eleven days journey g This is added to shew that the reason why the Israelites in so many years were advanced no further from Horeb than to these plains was not the great distance of the places or length of the way which was but a journey of eleven days at most but because of their rebellions as is mentioned before and repeated in this book from Horeb h Or Sinai the place where the Law was given which is promiscuously called by both those names by the way of mount Seir i Or Mount Edom i. e. the mountainous Country of Seir which was first possessed by the Horims and afterwards by the Edomites Deut. 2. 12. unto Kadesh barnea k Which was not far from the borders of Canaan See Gen. 16. 14. Numb 13. 26. 3 And it came to pass in the fortieth year in the eleventh month l Which was but a little before his death on the first day of the month that Moses spake unto the children of Israel according unto all that the LORD had given him in commandment unto them 4 * Numb 21. 24 33. After he had slain Sihon the King of the Amorite which dwelt in Heshbon and Og the King of Bashan which dwelt at * Josh. 13. 31. Astaroth in Edrei m His palace or Mansion-house was at Astharoth and he was slain at Edrei Numb 21. 33. of both these places see Gen. 14. 5. Jos. 13. 31. 5 On this side Jordan in the land of Moab ‖ Or willed to declare that is willingly declared See Joh. 6. 21. Gr. began Moses to declare this law saying 6 The LORD our God spake unto us in Horeb saying ye have dwelt long enough in this mount i Of Horeb where they continued about a years space Exod. 19. 1. Numb 10. 11 12. 7 Turn ye and take your journey and go to the mount of the Amorite k i. e. To the mountainous Country where the Amorites dwelt which is opposed to the plain here following where others of them dwelt And this is first mentioned because it was in the borders of the land See below v. 19 20. The divers pâ—… or bounds of the land are here mentioned and unto †Heb. All his Neighbours all the places nigh thereunto in the plain in the hills and in the vale and in the south and by the sea-side to the land of the Canaanite and unto Lebanon unto the great river the river †Heb. Of Euphrates Euphrates 8 Behold I have †〈◊〉 given set the land before you l Heb. before your faces it is open to your view and to your possession there is no impediment in the way See of this phrase Gen. 13. 9. and 34. 10. go in and possess the land which the LORD sware unto your fathers * 〈◊〉 12. 7. 〈◊〉 17 7 〈◊〉 18. 26. 〈◊〉 28. 13. Abraham Isaac and Jacob to give unto them and to their seed after them 9 And I spake unto you at that time m i. e. About that time to wit a little before their coming to Horeb. Exod. 18. 18. saying I am not able to bear you my self alone 10 The LORD your God hath multiplyed you and behold ye are this day as the stars of heaven for multitude 11 * 2 Sam. 24. 3. The LORD God of your fathers make you a thousand times so many moe as ye are and bless you * Gen. 15. 5. 22. 17. 26. 4. Exod. 32. 13. as he hath promised you 12 How can I my self alone bear your cumbrance and your burden n The trouble of ruling and managing so perverse a people and your strife o Either your quarrellings with God or rather your coatentions amoung your selves for the determination whereof the Elders were appointed 13 †Heb. 〈◊〉 Take ye wise men and understanding p Persons of Knowledge Wisdom and Experience and known q Men Famous and had in reputation for ability and integrity for to such they would more readily submit among your tribes and I will make them rulers over you 14 And ye answered me and said The thing which thou hast spoken is good for us to do 15 So I took the chief r Not in Authority which yet they had not but in endowments for good government of your tribes wise men and known and †Heb. gave made them heads over you captains over thousands and captains over hundreds and captains over fifties and captains over tens and officers s Inferiour Officers that were to attend upon the Superiour Magistrates and to execute their decrees among your tribes 16 And I charged your judges at that time saying Hear the causes between your brethren and * Joh. 7. 24. judge righteously between every man and * Lev. 24. 22. his brother and the stranger that is with him t That converseth or dealeth with him To such God would have justice equally administred as to his own people partly for the honour of Religion and partly for the interest which every man hath in matters of common right 17 * Lev. 19. 15. chap 16. 19. 1 Sam. 16. â—… Prov. 24. 23. Ye shall not †Heb. acknowledge faces respect persons u Heb. Not know or acknowledge Faces i. e. Not give sentence according to
Or rather 2. As an evidence of Gods gracious answer to Moses his prayers and of his reconciliation to the people notwithstanding their late and great provocation For saith he after this they proceeded by Gods guidance in their journeys some eminent stages whereof he names for all and though Aaron dyed in one of them yet God made up that breach and Eleazar came in his place and ministred as Priest one branch of which office was to intercede for the people Then saith he God brought them from the barren parts of the wilderness to a land of rivers of waters v. 7. a pleasant and fruitful soil Then he adds God separated the Levites c. v. 8. from Beeroth of the children of Jaakan to * Num. 33. 3â—… Mosera d Obj. This place seems directly contrary to that Numb 33. 31. where their journey is quite contrary to this even from Moseroth to Bene-jaakan This indeed is a great difficulty and prophane wits take occasion to cavil And if a satisfactory answer be not yet given to it by interpreters it ought not therefore to be concluded unanswerable because many things formerly thought unanswerable have been since fully cleared and therefore the like may be presumed concerning other doubts yet remaining And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake than upon such a pretence to reject the divine Authority of those sacred books which hath been confirmed by such irresistable Arguments But there is no need of these general pleas seeing particular answers are and may be given to this difficulty sufficient to satisfie modest and impartial enquirers Ans. 1. The places here mentioned are differing from those Numb 33. it being very frequent in Scripture for divers persons and places to be called by the same names and yet the names are not wholly the same for there it is Bene-jaakan and here Beeroth bene-jaakan or Beeroth of the children of Iaakan there Moseroth here Moserah there Hor-hagidgad here Gudgodah there Iotbathah here Iotbath If the places were the same it may justly seem strange why Moses should so industriously make a change in every one of the names And therefore these may be other stations which being omitted in Numb 33. are supplyed here it being usual in sacred Scripture to supply the defects of one place out of another Answ. 2. Admitting these two places to be the same with those Numb 33. 31. yet the journeys are divers They went from Beeroth of the children of Iaacan to Mosera which is omitted in Numbers and therefore here supplyed and then back again from Moserah or Moseroth to Bene-jaakan as is there said for which return there might then be some sufficient reason though now unknown to us as the reasons of many such like things are or God might order it so for his own pleasure and it is not impossible he might do it for this reason that by this seeming contradiction as well as some others he might in just judgment do what he threatned to the Iews Ier. 6. 21. even lay stumbling blocks before prophane and proud wits and give them that occasion of deceiving and ruining themselves which they so greedily seek and gladly embrace which is the reason given by some of the antients why God hath left so many difficulties in Scripture Ans. 3. The words may be otherwise rendred from Beeroth of the children of Iaakan and from Moserah where the order of the places is not observed as was noted before of the order of time v. 1. because it was nothing to the purpose here and because that might be easily fetched from Numb 33. where those journeys are more particularly and exactly described For the conjunction and that may be here wanting and to be supplyed as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition from is easily supplyed from the foregoing words as is most usual Nor seems there to be any more reason to render it to Moserah than from Moserah seeing the Hebrew letter He in the end is made a part of the proper name and therefore is not local * Num. 20. â—… there Aaron died e Qu. How it is true when Aaron dyed not in Moserah but in Mount Hor Numb 33. 37. Ans. 1. Moserah may be a differing place from Moseroth and that may be the name of a Town or Region in which Mount Hor was or to which it belonged Or the same mountain in respect of divers parts and opposite sides of it might be called by divers names here Moserah and there Hor. And it is possible they might go several journeys and pass to divers stations and by fetching a compass which they oft did in their Wilderness travels come to the other side of the same Mountain Ans. 2. The Hebrew particle soham may here note the time and not the place of Aarons death and may be rendred then as it is taken Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan 1. 14. And then is not to be taken precisely but with some latitude as it is oft used in Scripture that is about that time after a few removes more as the words at that time v. 8. must necessarily be understood and there he was buryed and Eleazar his son ministred in the priests office in his stead 7 * Num. 33. 32 â—… From thence e Either 1. From that place and that either from Moseraâ—… last mentioned or from Bene-jaakan for relatives many times in Scripture belong to the remoter antecedent Or 2. From that time for this particle sometimes notes not place but time as 2 King 2. 21. Isa. 65. 20. So the meaning is At or about that time as it is v. 8. which being considered may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place and Numb 33. 31 32. they journeyed unto Gudgodah and from Gudgodah to Jotbath a land of rivers of waters 8 At that time f About that time i. e. when I was come down from the mount as was said v. 5. For these words manifestly look to that verse the 6 and 7. verses being put in by way of parenthesis as was said before Or if it relate to the words immediately foregoing this may be meant of a second separation of them upon Aarons Death and having mentioned the separation of Eleazar to the Office of the high Priest in his Fathers stead v. 6. he now repeats it that the Levites who were his as they had been his Fathers Servants were separated as before or were confirmed in their office * 〈◊〉 3. 6. 〈◊〉 8. 14. the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD to stand before the LORD g A phrase used concerning the Prophets 1 King 17. 1. and 18. 15. this being the posture of Ministers Hence the Angels are said to
that * Josh. 8. 32. thou shalt set thee up great stones and plaister them with plaister b For conveniency of writing upon them 3 And thou shalt write upon them all the words of this law c Either 1. all the words of this book of Deuteronomy But that seems too large for this place Or 2. the blessings and curses here following But they are mentioned as a different thing Or 3. the law properly so called i. e. the sum and substance of the precepts or laws of Moses especially such as were moral and general as may be guessed from the following part of the chapter where the curses pronounced against all that confirm not all the words of this law to do them are particularly applied unto the transgressours of moral laws onely ver 15 16 c. And especially the Decalogue which oft goes under that name Compare Ios. 8. 32. c. when thou art passed over that thou mayest go in unto the land which the LORD thy God giveth thee a land that floweth with milk and hony as the LORD God of thy fathers hath promised thee 4 Therefore it shall be when ye are gone over Jordan that ye shall set up these stones which I command you this day in mount Ebal ‖ The mount of cursing Here the law is written to signify that a curse was due to the violatours of it and that no man could expect justification or blessing from the works of the law by the sentence whereof all men are justly accursed as being all guilty of the transgression of it in one kind and degree or other Here the sacrifices are to be offered to shew that there is no way to be delivered from this curse but by the blood of Christ which all these sacrifices did typifie and by Christs being made a curse for us Gal. 3. 13. and thou shalt plaister them with plaister 5 And there thou shalt build an altar unto the LORD thy God an altar of stones * Exod. 20. 25 Josh. 8. 31. thou shalt not lift up any iron tool upon them 6 Thou shalt build the altar of the LORD thy God of whole stones d i. e Rough not hewed nor polished and thou shalt offer burnt-offerings thereon unto the LORD thy God 7 And thou shalt offer peace-offerings and shalt eat there and rejoyce before the LORD thy God 8 And thou shalt write upon the stones all the words of this law very plainly e So as to be easily read by all 9 And Moses and the priests the Levites spake unto all Israel saying Take heed and hearken O Israel this day thou art become the people of the LORD f By thy solemn renewing of thy covenant with me thy God 10 Thou shalt therefore obey the voice of the LORD thy God and do his commandments and his statutes which I command thee this day 11 And Moses charged the people the same day saying 12 These shall stand upon mount Gerizzim g Obj. In Ios. 8. 33. they stood over against mount Gerizim Ans. 1. Both are true they who stood upon the one mount stood over against the other 2. These words may be rendered beside or near to as the Hebrew al oft signifies mount Gerizim which might be over against it to â—…less the people h Whence it appears that the blessings also were pronounced as well as the curses though they be not here mentioned See Ios. 8. 33. when ye are come over Jordan Simeon and Levi and Judah and Issachar and Joseph and Benjamin i All these were the children of the free-women Leah and Rachel to shew both the dignity of the blessings above the curses and that the blessings belong onely to those that are Evangelically such as this is expounded and applied Gal. 4. 22 c. even to those that receive the Spirit of adoption and liberty Ioseph is here put for both his sons and tribes Manasseh and Ephraim which are here reckoned as one tribe because Levi is here numbred but when Levi is omitted as it is where the division of the land is made there Manasseh and Ephraim pass for two tribes 13 And * chap. 11. â—… these shall stand upon mount Ebal †Heb. â—…r â—… cursing to curse k He saith to bless the people ver 12. but here onely to curse not expressing whom either because he was loath to mention the people as objects of the curse or because he presumed and hoped that though some particular persons might deserve the curse yet the generality of the people would keep out of the reach of it or to intimate that though the blessing was peculiar to the people of Israel yet the curse was indefinite and common to all nations as may appear from the particular sins here numbred which are such as made the Gentiles guilty and abominable to God as is elsewhere affirmed See Lev. 18. 28. Reuben Gad and Asher and Zebulun Dan and Naphtali l Four of these are the children of the bondwomen to shew that the curse belongs to those of servile and disingenuous spirits and carriages to God With these are joyned Reuben who by his shameful sin fell from his dignity Gen. 49. 4. and Zabulon as the youngest of Leahs children who was necessarily to be joyned with those that the numbers might be equal 14 And * Dan. 9. 11. the Levites m i. e. Some of the Levites to wit the Priests which bare the Ark as it is expressed Ios. 8. 33. for the body of the Levites stood upon mount Gerizim v. 12. But these stood in the valley between Gerizim and Ebal looking towards the one or the other mountain as they pronounced either the blessings or the curses as may be gathered from Ios. 8. 33. shall speak and say unto all the men of Israel with a loud voice n So as they might be heard by a great number of the people by whom the rest were informed and directed by some signal when they should answer 15 * Exod. 20. â—… 23. and 34. 1â—… Lev. 19. 4. Cursed be the man that maketh any graven or molten image o Under this particular he understands all the gross violations of the first Table as under the following branches he comprehends all other sins against the second Table as is manifest from hence that there are other sins not here mentioned which are as sinful as these and will as certainly expose a man to the curse as any of the rest an abomination unto the LORD the work of the hands of the craftsmen and p Or although as that particle sometimes signifies putteth it in a secret place q He takes special notice of such partly to shew the folly of those men who think to hide their sins by this means and partly to deter men from such practises which men could not see nor punish by making them their own condemners and executioners and all the people shall
wife of his bosom and toward the remnant of his children which he shall leave 55 So that he will not give to any of them of the flesh of his children whom he shall eat because he hath nothing left him in the siege and in the straitness wherewith thine enemies shall distress thee in all thy gates 56 The tender and delicate woman among you which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness her eye shall be evill r i. e. Unmerciful she will desire or design their destruction for her food towards the husband of her bosom and towards her son and towards her daughter 57 And towards her †Heb. after-birth young one s Heb. after-birth that which was loathsome to behold will now be pleasant to eat and together with it she shall eat the child which was wrapt up in it and may be included in this expression that commeth out from between her feet and towards her children which she shall bear t Or which she shall have born i. e. her more grown children for she shall eat them for want of all things secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates 58 If thou wilt not observe to do all the words of this law that are written in this book that thou mayest fear this glorious and fearful Name u i. e. Thing or Person to wit this glorious God Names are oft put for things as 1 King 5. 3. Psal. 20. 1. and 115. 1. Act. 4. 12. Eph. 1. 21. and for persons as Act 1. 15. Revel 3. 4. THE LORD THY GOD 59 Then the LORD will make thy plagues wonderful and the plagues of thy seed even great plagues and of long continuance and sore sicknesses and of long continuance 60 Moreover he will bring upon thee all the * Chap. 7. 1â—… diseases of Egypt which thou wast afraid of and they shall cleave unto thee 61 Also every sickness and every plague which is not written in the book of this law them will the LORD †bring upon thee until thou Heb. cause to ascend be destroyed 62 And ye * Chap. 4. 27. shall be left few in number whereas ye were * Chap. 10. 22. as the stars of heaven for multitude because thou wouldest not obey the voice of the LORD thy God 63 And it shall come to pass that as the LORD rejoyced over you to do you good and to multiply you so the LORD * Pro. 1. 26. Isa. 1. 24. will rejoyce over you to destroy you x His just indignation against you will be so great that it will be a pleasure to him to take vengeance on you For though he doth not delight in the death of a sinner in it self yet he doth doubtless delight in the glorifying of his justice upon incorrigible sinners seeing the exercise of all his attributes must needs please him else he were not perfectly happy and to bring you to nought and ye shall be plucked from off the land whither thou goest to possess it y Which was no ordinary land but a most pleasant land a land of promise a token of Gods favour and a pledge of their eternal inheritance which was a great aggravation of their loss of it 64 And the LORD * Lev. 26. 33. Neh. 1. 8. Jer. 16. 13. shall scatter thee among all people from the one end of the earth even to the other end of the earth and there thou shalt serve other gods which neither thou nor thy fathers have known even wood and stone 65 And * Amos 9. 4. among these nations shalt thou find no ease neither shall the sole of thy foot have rest z Ye shall have no settlement in the land whither you are banished but there you shall be tossed about from place to place and sold from person to person or Cain-like wander about like a Vagabond but the LORD shall give thee there a trembling heart and failing of eyes and sorrow of mind 66 And thy life shall hang in doubt before thee a Either because thou art in the hands of thy enemies that have power and want not will to destroy thee or because of the terrors of thy own mind and the guilt of thy conscience making thee to fear even where no great cause to fear is and thou shalt fear day and night and shalt have none assurance of thy life 67 * Job 7. 4. In the morning thou shalt say Would God it were even and at even thou shalt say Would God it were morning for the fear of thine heart wherewith thou shalt fear and for the sight of thine eyes which thou shalt see 68 And the LORD * Jer. 44. â—… Hos. 8. 13. and c. 3â—… shall bring thee into Egypt again b Whence he hath now so gloriously delivered thee as repenting of all his kindness to thee and resolved to undo what he hath done for thee And the remembrance of what they endured in Egypt could not but make the thoughts of returning thither again very terrible to them with ships c Which was literally fulfilled under Titus when multitudes of them were carryed thither in Ships and sold there for Slaves as Iosephus relates And this expression seems to mind them of that time when they went over the Sea without ships God miraculously drying up the Sea before them c. which now they would have occasion sadly to remember by the way d Or to the way the Hebrew Bâ—…th here signifying to as it doth Gen. 11. 4. Levit. 16. 22. Psal. 19. 5. and 91. 12. Isa. 9. 8. And the way seems hot to be meant here of the usual road-way from Canaan to Egypt which was wholly by land but to be put for the end of the way or journey even the land of Egypt for to this and not to the road-way between Canaan and Egypt agree the words here following whereof I spake unto thee thou shalt see it i. e. Egypt no more again And so that way is put for to that land in a place parallel to this where the very same words are used Deut. 17. 16. to which this place palpably alludes whereof I spake unto thee * Chap. 1â—… 16. Thou shalt see it no more again and there ye shall be sold unto your enemies for bond-men and bond-women and no man shall buy you e Either because the number of you captives shall be so great that the market shall be glutted with you or because you shall be so loathsome and contemptible that men shall not be willing to have you for slaves And this was the condition of the Iews after the destruction of Ierusalem as Iosephus the Iew hath left upon record CHAP. XXIX 1 THese are the words of the covenant a These are the terms or conditions upon which God hath made i. e. renewed Covenant with you
for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
Moses an altar of whole stones over which no man hath lift up any iron and they offered thereon burnt-offerings unto the LORD and sacrificed peace-offerings 32 And he wrote there upon the stones t Not upon the Stones of the Altar which were to be rough and unpolished v. 31. but upon other Stones sinooth and plaistered as is manifest from Deut. 27. 2. a copy of the law of Moses u Not certainly the whole five Books of Moses for what Stones and time would have sufficed for this nor the Blessings and the Curses here following which never are nor can without great impropriety be called the Law of Moses seeing they presuppose the Law and the Observation or Transgression thereof to which they belong only as rewards of the one and punishments of the other but the most weighty and substantial parts of the Law as may be gathered from the Laws which are mentioned and to the violaters whereof the Curses are applied Deut. 27. 15. c. and especially the Law of the Ten Commandments which he wrote in the presence of the children of Israel 33 And all Israel x i. e. The whole Congregation old and young male and female as it follows v. 35. and their elders and officers and their judges stood on this side the ark and on that side y i. e. Some on one side of it and some on the other before the priests the Levites which bare the ark of the covenant of the LORD as well the stranger as he that was born among them half of them over against mount Gerizim z These two places were in the Tribe of Ephraim not far from Shechem as appears both from Scripture Deut. 11. 29 30. and 27. 12. Iudg. 9. 7. and from other Authors who lived in those parts as Iosephus and the Iewish Doctors and half of them over against mount Ebal * Deut. 11. 29 and 27. 1â—… as Moses the servant of the LORD had commanded before that they should bless a Or Curse which is easily understood out of the following verse and from Deut. 27. 13 c. the people of Israel 34 And afterward b After the Altar was built and the Stones plaistered and writ upon he read c i. e. He commanded the Priests or Levites to read Deut. 27. 14. all the words of the law the blessings and cursings d Which words come in not by way of Explication as if the words of the Law were nothing else besides the Blessings and Curses but by way of addition to note that these were read over and above the words of the Law according to all that is written in the book of the law e He saith not according to all that was written upon those Stones but in the Book of the Law which shews the mistake of them that think the same things were both read and written upon these Stones 35 There was not a word of all that Moses commanded which Joshua read not f Therefore he read not the Blessings and Curses only as some think but the whole Law as the manner was when all Israel Men and Women were Assembled together as we read Deut. 31. 10 11 12. before all the congregation of Israel * Deut. 31. 12. with the women and the little ones and the strangers that * Heb. walked were conversant among them g i. e. Who were Proselytes for no others can be supposed to be with them at this time CHAP. IX AND it came to pass when all the kings which were on this side Jordan in the hill and in the valley and in all the coast of the great sea over against Lebanon the Hittite and the Amorite the Canaanite the Perizzite the Hivite and the Jebusite heard thereof 2 That they gathered themselves together a Not actually as the following History shews but they entred into a league or confederation to do this to fight with Joshua and with Israel with one * Heb. Mouth accord 3 And b Or But for he shews that these took another and a wiser course when the inhabitants of Gibeon c A great and royal city of the Hivites Ios. 10. 2. and 11. 19. heard what Joshua had done unto Jericho and to Ai 4 They did work wilily and went and made as if they had been embassadors d Sent from a far Country as they say v. 6. and took old sacks upon their asses and wine-bottles old and rent and bound up 5 And old shooes and clouted upon their feet and old garments upon them and all the bread of their provision was dry and mouldy 6 And they went to Joshua unto the camp at Gilgal e The place of their head-Quarters and said unto him and to the men of Israel f To wit those who used to meet in Counsel with Joshua to whom it belonged to make Leagues as it here follows even the Princes of the Congregation not the common people as appears both from v. 15 18 19 21. and from common usage of all Ambassadors who generally deliver their Message to and treat with Princes not People And the Hebrew word isch here used sometimes notes men of eminency and dignity We be come from a far countrey now therefore g Because we are not of this people whom as we are informed you are obliged utterly to destroy that which appeared sufficiently both by the Israelites practice in destroying the Amorites beyond Iordan and the people of Iericho and Ai without any allowance for Sex or Age and by common rumor and the report of the Israelites and other persons who dwelt among them or had converse with them as Rahab and all her kindred and by the nature of the thing because they were to possess that whole Land and were not to mix themselves with the people of it make ye a league with us 7 And the men of Israel said unto the Hivite g i. e. The Gibeonites who were Hivites Jos. 11. 19. Peradventure ye dwell among us h i. e. In this Land and so are of that people with whom we are forhidden to make any League or Covenant Exod. 23. 32 33 34. Deut. 7. 2. and 20. 15 16. and how shall we make a league with you 8 And they said unto Joshua We are thy servants i We desire a League with you upon your own terms we are ready to accept of any conditions And Joshua said unto them Who are ye and from whence come ye k For this free and general concession of theirs gave Ioshua just cause to suspect that they were of the cursed Canaanites 9 And they said unto him From a very far country thy servants are come because of the Name of the LORD l Being moved thereunto by the report of his great and glorious nature and works so they gave them hopes that they would embrace their Religion thy God for we have heard the
The LORD our God will we serve and his voice will we obey 25 So Joshua made a covenant with the people that day and set them a statute and an ordinance p Either 1. He set or propounded or declared unto them the Statute and Ordinance i. e. the summ of the Statutes and Ordinances of God which their Covenant obliged them to Or 2. He set or established it to wit that Covenant with them i. e. the People for a Statute or an Ordinance to bind themselves and their Posterity unto God for ever as a Statute and Ordinance of God doth in Shechem 26 And Joshua wrote these words q i. e. This Covenant or Agreement of the people with the Lord. in the book of the law of God r i. e. In that Volume which was kept in the Ark Deut. 31. 9 26. whence it was taken and put into this Book of Ioshua This he did partly for the perpetual remembrance of this great and solemn Action partly to lay the greater obligation upon the people to be true to their engagement and partly as a Witness for God and against the people if afterwards he severely punished them for their defection from God to whom they had so solemnly and freely obliged themselves and * See Judg. 9. 6. took a great stone and set it up there s As a witness and monument of this great transaction according to the custom of those ancient times as Gen. 28. 18. and 31. 45. and 35. 14. Exod. 24. 4. Deut. 27. 2. Ios. 4. 3. and 8. 32. Possibly this agreement was written upon this Stone as was then usual under * Gen. 35. 4. an oak that was by the sanctuary of the LORD t i. e Near to the place where the Ark and Tabernacle then were for though they were forbidden to plant a Grove of Trees near unto the Altar Deut. 16. 21. as the Gentiles did yet they might for a time set up an Altar or the Ark near a great Tree which had been planted there before 27 And Joshua said unto all the people Behold this stone shall be a witness unto us for it hath heard u It shall be as sure a Witness against you as if it had heard This is a common Figure called Prosopopoeia whereby the sense of hearing is oft ascribed to the Heavens and the Earth and other senseless creatures as Deut. 32. 1. Isa. 1. 2. Ier. 2. 12. all the words of the LORD which he spake unto us it shall be there for a witness unto you lest ye deny your God 28 So * Judg. 2. 6. Joshua let the people depart every man unto his inheritance 29 ¶ And it came to pass after these things that Joshua the son of Nun the servant of the LORD died being an hundred and ten years old 30 And they buried him in the border of his inheritance in * Chap. 19. 50. Judg. 2. 9. Timnath-serah which is in mount Ephraim on the north-side of the hill of Gaash 31 And * Judg. 2. 7. Israel served the LORD all the days of Joshua and all the days of the elders that * Heb. prolonged their days after Joshua over-lived Joshua and which had known all the works of the LORD that he had done for Israel 32 ¶ And * Gen. 50. 25. Exod. 13. 19. the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem x Not in the city of Shechem but in a Field near and belonging to it as appears from the following words and from Gen. 33. 18. and from the ancient custom of the Israelites to have their Burying places without Cities in Fields or Gardens in a parcel of ground which Jacob bought of * Gen. 33. 19. the sons of Hamor the father of Shechem for an hundred ‖ Or Lambs pieces of silver and it became the inheritance of the children of Israel 33 And Eleazar the son of Aaron died and they buried him in a hill that pertained to Phinehas his son which was given him x By special favour and for his better conveniency in attending upon the Ark which then was and for a long time was to be in Shiloh which was near to this place whereas the Cities which were given to the Priests were in Iudah Benjamin and Simeon which were remote from Shiloh though near to the place where the Ark was to have its settled abode to wit to Ierusalem in mount Ephraim JUDGES The ARGUMENT THE Author of this Book is not certainly known whether it was Samuel or Ezra or some other Prophet nor is it material to know 1. It matters not who was the Kings Secretary or with what Pen it was written if it be once known that it was the King who made the Order or Decree It is sufficient that unto the Iews were commited the Oracles of God Rom. 3. 2. i. e. the Holy Scriptures of the Old Testament one part of which this was by confession of all and that the Iews did not falsify their trust therein but kept those Holy Books themselves and delivered them to the World entire without addition or diminution for neither Christ nor his Apostles who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture ever charge them with any perfidiousness about the Canon or Books of the Scripture This Book is called the Book of Judges because it treats of the Iudges or of the state of the Commonwealth of Israel under all the Iudges except Eli and Samuel who being the last of the Iudges and the occasions or instruments of the change of this Government are omitted in this Book The Iudges were a sort of Magistrates inferior to Kings and could neither make new Laws nor impose any Tributes but were the supreme Executors of Gods Laws and Commands and the Generals of their Armies NOW after the death of Joshua a Not long after it because Othniel the first Judge lived in Ioshuah's time it came to pass that the children of Israel asked the LORD b Being assembled together at Shiloh they enquired of the High-priest by the Urim and Thummim See Numb 27. 21. Iudg. 20. 18. 1 Sam. 23. 9. saying Who shall go up for us against the Canaanites first c Being sensible that the Canaanites are troublesome to them and expected great advantage against them by their heedless condition and finding their People to encrease and multiply exceedingly and consequently the necessity of enlarging their Quarters they renew the War They do not enquire who shall be the Captain General to all the Tribes but as appears by the answer What Tribe shall first undertake the Expedition that by their success the other Tribes may be encouraged to make the like attempt upon the Canaanites in their several Lots to fight against them 2 And the LORD said Judah d Not a person so called but the Tribe of Iudah as is manifest
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
the occasion of his eminent Victories and the blessings of his wife and righteous Government some whereof we have in the Book of Psalms Or 2dly As the Author of them he who was eminent and famous among the people of God for the composing of sweet and holy Songs to the praise of God and for the use of his Church in after Ages For he did not only indite most of the Book of Psalms by the direction of Gods Spirit but also invented the Tunes or appointed Tunes to which they were to be Sung and the Instruments of Mâ—…sick which were used in and with those Holy Songs 1 Chron. 25. 2 6. Amos 6. 5. If the expressions here used seem arrogant and not fit to be said by David in his own praise let him consider First That Holy men spake by inspiration from God and therefore must follow his suggestions impartially as indeed they do sometimes in the publishing their own praises which yet is never done unnecessarily and always moderately and sometimes in the publishing of their own infirmities and shame as they are moved thereunto and as the Edification of the Church requires Secondly That these seem not to be the words of David but of the Sacred Penman of this Book to make way for and gain the greater attention and respect unto David's following words said 2 The spirit of the LORD spake by me and his word was in my tongue e The following words and consequently the other words and Psalms composed and uttered by me upon the like Solemn occasions are not to be looked upon as my private fancies or human inventions but both the matter and the words of them are suggested and governed by Gods Spirit which is the great teacher of the Church 3 The God of Israel said * Deut. 〈◊〉 The Rock of Israel f He who is the strength and defence and protector of his people which he here manifests by obliging and directing Kings and Rulers so to manage their Power and Authority as may most conduce to their comfort and benefit spake to me g By way of command Or of me by way of prediction and promise concerning me and my House and the Messias who is to come out of my Loyns ‖ Or Be 〈◊〉 ruler He that ruleth over men must be just ruling in the fear of God h Thus it is a Precept or Declaration of the Duty of Kings and particularly of Solomon his Son to whom as a dying man he gives this advice and of his Successors the Kings of Gods Israel for whose instruction he gives this Rule And so here are the two principal parts of a Kings duty answerable to the two Tables of Gods Law Justice towards men and Piety towards God both which he is to maintain and promote among his people To which if you add benignity and clemency whereby a King renders his Government not frightful and burdensom but acceptable and amiable to his people which possibly may be meant by the following similitudes here is a compleat Character of an excellent Prince or Governor Others make it a Prophesie of Christ and then the words are or may be thus rendred There shall be a Ruler over men or rather among men as the Hebrew word properly signifies to wit the Messias who though he be the Eternal and Invisible God yet shall visibly appear and rule among men a Iust or Righteous one a title oft given to Christ as Isa. 53. 11. Ier. 23. 5 6. and 33. 15. Zech. 9. 19. ruling in the fear of the Lord making it his great business to advance the Service and Worship and Glory of the Lord or as it is in the Hebrew ruling the fear of the Lord i. e. Governing and ordering the Worship of God which is 〈◊〉 called the fear of God And so this clause iâ—… added to prevent or remove scandals and offences which might be taken at the Messias when he should come because of his changing and abrogating the Ceremonial Law and to insinuate that he should have no less power in the governing of Gods House and Worship than Moses had and that he might make such Laws as he thought meet And if this be the meaning of the place then as Iacob being greatly afflicted with the troubles which he by the Spirit of Prophecy foresaw were coming upon his Posterity comforts himself with the thoughts of that Great and Glorious Salvation of God which he also foresaw and waited for Gen. 49. 18. So David reflecting upon the great disorders and miscarriages and calamities which had already arisen in his house and either wisely presaging or foreseeing by the Spirit of the Lord v. 2. that the same sins and miseries should befal his Posterity and Successors he supports and comforts himself with this Consideration That one of them should be a most excellent Person Just and Pious and Merciful and an unspeakable Blessing to David himself and to all his Family and People and to the whole World even the great Messias who was undoubtedly Revealed to and expected by David as appears by many passages of the Psalms and by other Scriptures 4 And * Judg. 5. 31. Psal. 89. 36. Proâ—… 4. 18. Hos. 6. 5. he shall be i These Words are either 1. A further Description of the Kings Duty which is not onely to Rule with exact Justice and Piety but also with sweetness and gentleness and condescention to the Infirmities of his People to render his Government as pleasant and acceptable to them as is the Sun-shine in a clear Morning or the tender Grass which springs out of the Earth by the warm and refreshing Beams of the Sun after the Rain which hath a peculiar kind of sweetness and fragrancy in it Or rather 2. A Prediction or Declaration of the sweet and blessed Effects of such a Government both to the Governour himself in that Peace and Prosperity and Glory and Happiness which it brings to him and to his People to whom it is no less grateful and comfortable and beneficial than those great and publick Blessings of Sun-shine and Rain and the Fruits which they produce Which is true of every good King or Governour but most eminently of the Messias as the light of the morning when the sun riseth even a morning without clouds as the tender grass springing out of the earth by clear shining after rain 5 Although my house be not so with God k Although God knows that neither I nor my Children have Lived and Ruled as we should have done so justly and in the fear of the Lord and therefore have not enjoyed that uninterrupted Prosperity which we might have enjoyed but our Morning-light or the beginning of that Kingdom promised to me and mine for ever hath been overcast with many black and dismal Clouds and my Children have not hitherto been like the tender Grass springing out of the Earth and thriving by the Influences of the Sun and Rain but rather like
the people It is enough stay now thine hand And the angel of the LORD was by the threshing-place of * â—… Chron. 21. 1â—… 20 21. Araunah f Called also Araunah in the Hebrew of v. 18. and Ornan 1 Chron. 21. 22. such changes in the pronunciation of the names being usual in Scripture the Jebusite 17 And David spake unto the LORD when he saw the angel that smote the people and said Lo I have sinned and I have done wickedly but these sheep what have they done Let thine hand I pray thee be against me g Wherein David shews his Justice and Piety and Fatherly care of his people and that he was a Type of Christ. and against my fathers house h Against my nearest Relations who probably either put David upon or encouraged him in this action because they were no less vain-glorious than David and the honour which they thought would come to David thereby would also redound to them or at least they did not use their utmost indeavours to dissuade David from it as they should have done and therefore were involved in David's guilt Howsoever it was but fit and reasonable that his Family which did partake of his honour and happiness should also partake in his suffering rather than those who were less related to him Nor doth David absolutely desire that they may suffer but onely speaks comparatively and by way of supposition and with reference to Gods good pleasure 18 ¶ And Gad came that day to David i By command from God v. 19. 1 Chron. 21. 18. and said unto him Go up k To Mount Moriah rear an altar unto the LORD in the threshing-floor of Araunah the Jebusite l Which place God appointed for this work partly in Gracious condescension to and compliance with David's fear of going to Gibeon which is expressed 1 Chron. 21. 29 30. partly because this was the place where God by his Angel appeared in a threatning posture where therefore it was meet he should be appeased and partly because God would hereby signify the translation of the Tabernacle from Gibeon hither and the erection of the Temple here 2 Chron. 3. 1. 19 And David according to the saying of Gad went up as the LORD commanded 20 And Araunah looked and saw the king and his servants coming on toward him and Araunah went out and bowed himself before the king on his face upon the ground 21 And Araunah said Wherefore is my lord the king come to his servant m Wherefore doth the King do me this honour and give himself the trouble of coming to me And David said To buy the threshing-floor of thee to build an altar unto the LORD that ‡ Sacrifices may be offered and so the plague may be stayed from the people 22 And Araunah said unto David Let my lord the king take and offer up what seemeth good unto him Behold here be oxen n Which were employed by him in his present work which was threshing 1 Chron. 21. 20. See the notes on Deut. 25. 4. for burnt sacrifice and threshing-instruments and other instruments of the oxen for wood 23 All these things did Araunah as a king o The Particle as being understood as it oft is in the Hebrew i. e. with a Royal bounty Or Araunah the king as he might be called either because he was King of the Iebusites before David took their City or because he was the Son and Heir of that King give p He not onely offered but actually gave them i. e. he actually resigned his right and property in them unto David for so he did and David by his refusal returned it to Araunah again unto the king and Araunah said unto the king The LORD thy God accept thee q He was a Iebusite by Nation but an hearty Proselyte which made him so liberal in his offers to Gods service and the common good of Gods people 24 And the king said unto Araunah Nay but I will shrely buy it of thee at a price neither will I offer burnt-offerings unto the LORD my God of that which doth cost me nothing r For this would be both dishonourable to God as if I thought him not worthy of a costly Sacrifice and a disparagement to my self as if I were unable or unwilling to offer a Sacrifice of my own goods and unsatisfactory to the command of God which obligeth all offenders and me in a particular manner to offer Sacrifice of their own Estate So David * 1 Chr. 21 bought the threshing floor and the oxen for fifty shekels of silver s Obj. In 1 Chron. 21. 25. he is said to give for the place six hundred shekels of gold by weight Ans. These two places may be fairly reconciled divers ways First Here he speaks of the price paid for the threshing-floor and oxen and Instruments and there for the whole place adjoyning on which the Temple and its Courts were built which certainly was very much larger than this Threshing-floor and probably had Araunah's House if not some others now built upon it Secondly The Shekels here may be of Gold and in 1 Chron. 21. of Silver and so the proportion of Gold to Silver being that of twelve to one 50 Shekels of Gold make 600 Shekels of Silver And whereas it may be objected That on the contrary these 50 Shekels are said to be of Silver and the 600 of Gold this they answer by another translation of the words For they render this place thus agreeably enough to the words and the order of the Hebrew Text he bought them for silver or for money as the Hebrew word Châ—…seph oft signifies and particularly in this very History in the Parallel place 1 Chron. 21. 24. where David desires to buy it for the full price or for full money where in the Hebrew it is for full silver even for fifty shekels to wit of Gold as it is expressed 1 Chron. 21. 25. which place they render thus and that consonantly to the Hebrew he gave shekels of gold of the value for the Hebrew word Mishkâ—…l signifies value as well as weight as was before noted on 2 Sam. 12. 30. of six hundred shekels to wit of Silver And this may seem added in the Book of the Chronicles lest it should be thought that the 50 Shekels here mentioned were but common and Silver Shekels Thirdly There is a considerable difference in the Phrase in these two places Here he mentions for what David bought it or what he was obliged to give for it and in Chronicles what he actually gave for it to wit of his Royal bounty over and besides the full price of it which was decent and convenient for so great a King and especially upon so great an occasion and to him who had given him such a noble example 25 And David built there an altar unto the LORD t Which he might well do having Gods command for it and the
Comfort which their people have or should have from them Compare 2 Sam. 21. 17. 1 King 15. 4. Psal. 132. 17. In my presence which is in Ierusalem and under my favour and protection alway before me g in Jerusalem the city which I have chosen me to put my Name there 37 And I will take thee g And place thee in the Throne as it follows and thou shalt reign according to all that thy soul desireth h He secretly taxeth him for his ambitious and aspiring mind and shalt be king over Israel 38 And it shall be if thou wilt hearken unto all that I command thee and wilt walk in my ways and do that is right in my sight to keep my statutes and my commandments as David my servant did that I will be with thee and build thee a sure house i i. e. Firmly settle thee and thy Posterity in the Throne as this or the like Phrase is used 2 Sam. 7. 16 27. but he doth not say he would do this for ever as is there said of David's House v. 16. as I built for David and will give Israel unto thee 39 And I will for this k For this cause which I mentioned ver 33. afflict the seed of David but not for ever l There shall a time come when the seed of David shall not be thus molested by the Kingdom of Israel but that Kingdom shall be destroyed and the Kings of the House of David shall be uppermost as it was in the days of Asa Hezekiah and fosiah And at last the Messiah shall come who shall unite together the broken sticks of Iudah and Ioseph and rule over all the Iews and Gentiles too 40 Solomon m To whose ears this might come either 1. by Ieroboam himself who might speak of this either out of vain-glory and ostentation or with design to prepare the People for his purpose Or 2. By the Servants See above on ver 29. sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt unto Shishak king of Egypt n Who was either first Solomon's Brother-in-law who yet might be jealous of him or alienated from him because he had taken so many other Wives to his Sister as is here noted ver 1. or might cast a greedy eye upon the great riches and glorious things which Solomon had amassed together and upon which presently after Solomon's Death he laid Violent hands 2 Chron. 12. 9. All this was known to Ieroboam who therefore durst put himself into Shishak's Protection especially considering how little such Relations commonly signifie in the Affairs of Princes and withal being made confident by God's Promise of the Kingdom Or 2. One of another Line or House to whom that Crown might Descend for want of Issue and was in Egypt until the death of Solomon 41 ¶ And the rest of the ‖ Or words or things acts of Solomon and all that he did and his wisdom are they not written in the book of the acts of Solomon o In the Publick Records where the Lives and Actions of Kings were Registred from time to time So this was onely a Political but not a Sacred Book 42 And the Heb. days time that Solomon reigned in Jerusalem over all Israel was * â—… Chron. 9. â—… forty years 43 And Solomon slept with his fathers p This Expression is promiscuously used concerning good and bad and signifies onely That they died as their Fathers did But hence Interpreters question Whether Solomon was Saved or Damned That he was Damned some believe upon this onely Argument That he died without Repentance which they gather 1. Because his Repentance is not mentioned in his History 2. Because if he had Repented he would have Abolished the Monuments of Idolatry which he had Erected which that he did not they gather from 2 King 23. 13. Of which God Assisting I shall speak upon that place But to the former many things may be said 1. We read nothing of the Repentance of Adam Noah after his Drunkenness Lot Sampson Asa c. shall we therefore conclude they were all Damned The silence of the Scripture is a very weak Argument in matters of History 2. If he did Repent yet the silence of the Scripture about it in this History was not without wise Reasons as among others That his Eternal Condition being thus far left doubtful his Example might have the greater influence for the Terror and Caution of future Offenders 3. His Repentance is sufficiently implied in this to omit divers other Passages That after Solomon's death the way of Solomon is mentioned with Honour and joyned with the way of David 2 Chron. 11. 17. But it seems to be put out of dispute by the Book of Ecclesiastes which by the general consent both of Jewish and Christian Interpreters was written by Solomon and that after his Fall as is evident not onely from the unanimous Testimony of the Hebrew Writers who thence conclude That he did Repent and was Saved but also from the whole strain of that Book which was written long after he had finished all his Works and after he had liberally drunk of all sorts of Sensual Pleasures and sadly Experienced the bitter Effects of his love of Women Eccles. 7. 17 c. Which makes it more than probable that as David writ Psal. 51. so Solomon wrote this Book as a publick Testimony and Profession of his Repentance And this Argument is so cogent that those Interpreters who are of the other Opinion confess it if Solomon did write this Book after his Fall which they pretend he wrote before it but they offer not any Argument to prove it And therefore we have reason to conclude That Solomon did Repent and was Saved and was buried in the city of David his father and * 〈◊〉 1. 7. called Roboam Rehoboam his son reigned in his stead CHAP. XII AND â—… Câ—… 10. â—… Rehoboam went to Shechem for all Israel were come to Shechem a Rehoboam did not call them thither but went thither because the Israelites prevented him and had generally pitched upon that place rather than upon Ierusalem partly because it was most convenient for all as being in the Center of the whole Kingdom partly because that being in the potent Tribe of Ephraim they supposed there they might use that freedom of speech which they resolved to use to get their Grievances Redressed and partly by the secret direction of Ieroboam or his friends who would not trust themselves in Ierusalem and thought Shechem a fitter place to execute their Design to make him king b To Confirm him in the Kingdom which they generally intended to do he being the undoubted Heir of the Crown and the onely Son which Solomon had from so vast a number of Wives 2 And it came to pass when Jeroboam the son of Nebat who was yet in * Chap. 11. 4â—… Egypt heard of it c In
15. 29. and more fully 2 King 17. 6. because they have made their groves h For the Worship of their Idols Exod. 34. 13. Deut. 16. 21. God having before condemned the making and worshipping of the Calves by which they designed or pretended to Worship the True God he now takes notice that they were not contented with the Calves but as it is the nature of Idolatry and all sin to proceed from evil to worse were many of them fallen into another and a worse kind of Idolatry even their worship of the Heathenish Baals which they commonly exercised in Groves See on 1 King 18. 19. provoking the LORD to anger 16 And he shall give Israel up because of the sins of Jeroboam who did sin and who made Israel to sin i To wit by his invention and making of the occasion of their sin the Calves by his example by encouraging those and onely those that worshipped the Calves and by his Authority requiring and compelling them to do it This is mentioned as a monstrous aggravation of his wickedness that he was not content with his own sin but was the great Author and chief cause of drawing others into sin and of corrupting and undoing the whole Kingdom which therefore God would never forgive him nor forget him but upon all occasions mentions him with this Eternal brand of infamy upon him 17 ¶ And Jeroboams wife arose and departed and came to Tirzah k An Ancient and Royal City Ios. 12. 24. in a pleasant place Cant. 6. 4. where the Kings of Israel had a Palace chap. 15. 33. and 16. 6 8 23 24. whither Ieroboam was now removed from Shechem either for his pleasure or for his Sons recovery by the healthfulness of the place and when she came to the threshold of the door l To wit of the Kings House which probably was upon or by the Wall of the City and near the Gate which was the place of Judicature See v. 12. the child died 18 And they buried him and all Israel mourned for him according to the word of the LORD which he spake by the hand of his servant Ahijah the prophet 19 And the rest of the acts of Jeroboam how he warred and how he reigned behold they are written in the book of the chronicles of the kings of Israel m Heb. in the book of the words or things of the days c. By which you are not to understand that Canonical Book of the Chronicles for that was written long after this Book but a Book of Civil Records the Annals wherein all remarkable passages were Recorded by the Kings command from day to day out of which the Sacred Penman by the direction of Gods Spirit took out those passages which were most considerable and useful for Gods Honour and Mens Edification 20 And the days which Jeroboam reigned were two and twenty years So he lived till Asa's second year chap. 15. 25. and he ‡ Heb. lay down slept with his fathers o Either First He was Buried with his Ancestors But their Sepulchre seems to be too mean and improper for a great King and Kings use to be Buried in peculiar Sepulchres Or Secondly He died as his Fathers did and Nadab his son reigned in his stead 21 ¶ And Rehoboam the son of Solomon reigned in Judah 2 Chr. 12. 13. Rehoboam was forty and one years old p Therefore he was born a year before Solomon was King as appears from 1 King 11. 42. This is noted as an aggravation of Rehoboam's folly that he was old enough to have been wiser when he began to reign and he reigned seventeen years in Jerusalem the city which the LORD did chuse out of all the tribes of Israel to put his Name there and his mothers name was Naamah an Ammonitess q A People Cursed by God and shut out of the Congregation of his People for ever Deut. 23. 3. Neh. 13. 1. This is observed as one cause both of Gods displeasure in punishing Solomon with such a Son and of Rehoboam's Apostacy after his three first years 2 Chron. 11. 17. 22 And Judah did evil r After a little time 2 Chron. 11. 17. in the sight of the LORD and they provoked him to jealousie with their sins which they had committed above all that their fathers had done 23 For they also s They followed the example of the Israelites although they were better instructed and had the Temple in their Kingdom and liberty of access to it which was denied to the Israelites and the priviledge of Worshipping God in his own way and the Counsels and Sermons and Examples of the Priests and Levites to teach and stablish them and the dreadful example of Israel's horrid Apostacy to caution and terrify them built them high places t Which was unlawful and now especially when the Temple was Built and ready to receive them unnecessary and therefore expressed a greater contempt of God and his express Command to the contrary and ‖ Or standing images or statues images and groves u Not only after the manner of the Heathens and Israelites but against a direct and particular prohibition on every high hill and under every green tree x The People were universally corrupted which is a prodigious all things considered and is a clear evidence of the greatness and depth of the Original corruption of Mans nature which without Gods Grace is ready to break forth into all sorts of wickedness 24 And there were also Sodomites y i. e. Males who prostitured their Bodies to the filthy Lusts of others of whom see on Deut. 23. 17. who also did this in the worship and to the honour of their Idols as also the Women did Numb 25. 1 2. And this might be one occasion of so great a spreading of Idolatry among the Lustful Israelites And on the other side God doth frequently punish Idolatry with Corporal uncleanness Rom. 1. 21 28. See 1 King 15. 12. and 22. 46. 2 King 23. 7. in the land and they did according to all the abominations of the nations which the LORD cast out before the children of Israel 25 ¶ And it came to pass in the fifth year of king Rehoboam z Presently after his and his Peoples Apostacy which was not till his fourth year when the Apostatical Israelites enjoyed Peace and some kind of Prosperity at first for many Years together of which difference two reasons may be given First That Iudah's sins were committed against clearer Light and more powerful means and remedies of all sorts and therefore deserved more severe and speedy Judgments Secondly That God discovered more Love to Iudah in chastizing them speedily that so they might be humbled and reformed and so graciously preserved as it happened and more anger against Israel that he spared them and by their impunity hardned and ripened them to that total destruction which he intended to bring upon
their tents 22 Yet Edom revolted i For though Ioram had given them a defeat yet it may seem to have been no great slaughter but onely a putting them to flight and therefore they might easily rally again And Iehoram could not pursue the Victory because he was recalled by the revolt of his own Subjects which had took the occasion of his absence and probably feared that others would follow their example if they had the like occasion from under the hand of Judah until this day Then Libnah k A considerable City in Iudah belonging to the Priests Ios. 15. 42. and 21. 13. revolted l Why see 2 Chron. 21. 10 11. It is probable they returned to their obedience because those words unto this day which are added to the former clause are omitted here at the same time 23 And the rest of the acts of Joram and all that he did are they not written in the book of the chronicles of the kings of Judah m Of which see on 1 King 14. 19. 24 And Joram slept with his fathers and was buried with his fathers in the city of David and * 2 Chr. 22. 1. Ahaziah his son reigned in his stead 25 ¶ In the twelfth year of Joram n Obj. It was in the eleventh year of Ioram chap. 9. 29. Ans. Either First He began to Reign in the confines of Ioram's 11th and 12th Year in the very end of his 11th Year or towards the beginning of the 12th whence it is indifferently ascribed to the one or the other Or Secondly The one Year of Ahaziah did concur with the later half of Ioram's 11th Year and the former half of his 12th Year and if he could not be said to begin to reign in both these Years yet he might unquestionably be said to reign in both of them and the Hebrew word both here and chap. 9. 29. properly signifies he reigned and not he began to reign as it is Translated Or Thirdly Ahaziah began to 〈◊〉 with hâ—…s Father and during his Life according to the late examples both in Iudah and Israel there being also special occasion for it by reason of Ioram's cruel and long sickness 2 Chron. 21. 18 c. and this was in Ioram's 11th Year and then his Father died and he began his single Reign in Ioram's 12th Year the son of Ahab king of Israel did Ahaziah o Called also Iehoahaz 2 Câ—…ro 21. 17. and Azariah 2 Chron. 22. 6. the son of Jehoram king of Judah begin to reign 26 Two and twenty years old p How this agrees with 2 Chron. 22. 2. see on that place was Ahaziah when he began to reign and he reigned one year in Jerusalem and his mothers name was Athaliah the daughter q i. e. His Grand-Daughter See above on ver 18. of Omri king of Israel 27 And he walked in the way of the house of Ahab and did evil in the sight of the LORD as did the house of Ahab for he was the son in law of the house of Ahab r He was the proper Son of Athaliah Daughter of Ahab and the Grand-Son-in-law of Ahab because his Father was Ahab's Son-in-law ver 18. 28 ¶ And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead and the Syrians wounded Joram 29 And * Chap. 9. 1â—… king Joram went back to be healed in Jezreel of the wounds ‡ Heb. 〈◊〉 with the â—…ans had wounded which the Syrians had given him at Ramah s The same place with Ramoth or Ramoth-Gilead when he fought against Hazael king of Syria and Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel because he was ‡ Heb. wounded sick CHAP. IX AND Elisha the prophet called one of the children of the prophets and said unto him Gird â—…p â—…hy loins a For haste to take this opportunity when the Kings of Israel and Iudah were both absent chap. 8. 29. and Iehu as it seems was left in Chief Command and take this box of oyl in thine hand and go to Ramoth-gilead 2 And when thou comest thither look out there Jehu the son of Jehoshaphat the son of Nimishi and go in and make him arise up from among his brethren and carry him to an ‡ Heb. â—…ber in a â—…ber inner chamber b Partly that the Work may not be hindred and partly for the security of thy own person See v. 3. 3 Then * 1 King 19. 1â—… take the box of oyl and pour it on his head and say Thus saith the LORD I have anointed thee king over Israel c This was not his whole Message but the rest of it is particularly declared v. 7 8 9 10. and is to be understood here then open the door and flee and tarry not 4 ¶ So the young man even the young man the prophet went to Ramoth-gilead d Which is here noted as an eminent act of obedience whereby he run into a manifest hazard of his life 5 And when he came behold the captains of the host were sitting and he said I have an errand to thee O captain And Jehu said Unto which of all us And he said To thee O captain 6 And he arose and went into the house e i. e. Into an inner Chamber in the House v. 2. and he poured the oyl on his head f Thereby in Gods Name letting him in to the actual possession of the Kingdom For if Elijah did before this time Anoint him as some think from 1 King 19. 16. that unction did onely confer a remote right to the Kingdom as Samuel's unction did to David 1 Sam. 16. 13. Though others think Elijah did perform that command by Elisha to whom he lefâ—… it in charge and Elisha waited Gods time and command for the actual execution of it which he received at this time and said unto him Thus saith the LORD God of Israel * 2 Chr. 22. 7. I have anointed thee king over the people of the LORD even over Israel 7 And thou shalt smite g i. e. Kill and destroy as that word is used Gen. 8. 21. and elsewhere the house of Ahab thy master h Thy former Lord and King that I may avenge the blood of my servants the prophets and the blood of all the servants of the LORD * 1 Kin. 21. 15. at the hand of Jezebel 8 For the whole house of Ahab shall perish and * 1 Kin. 14. 10. and 21. 21. I will cut off from Ahab * 1 Sam. 25. 22. him that pisseth against the wall and him that is shut up and left in Israel 9 And I will make the house of Ahab like the house of * 1 Kin. 14. 10. and 15. 20. and 21. 22. Jeroboam the son of Nebat and like the house of * 1 Kin. 16. 3 11. Baasha the son of Ahijah
‡ Heb. 〈◊〉 gathered the money that was found in the house and have delivered it into the hand of them that do the work that have the oversight of the house of the LORD 10 And Shaphan the scribe shewed the king saying Hilkiah the priest hath delivered me a book and Shaphan read it before the king 11 And it came to pass when the king had heard the words of the book of the law i i. e. The dreadful Comminations against them for the sins still reigning among the people Quest. Did Iosiah never see and read a Copy of this Book before this time If he did not how could he do so much towards the Reformation of Religion as he did before If he did why was he not sooner convinced and humbled by it Ans If Iosiah had not yet seen a Copy of this Book which is not impossible yet there was so much of the Law left in the minds and memories of many of the people as might easily persuade and direct him to all that he did till this time or if Iosiah had seen and read it before which seems more probable yet the great Reverence which he justly bare to the Original Book and the strange and remarkable and seasonable finding of it had very much awakened and quickened him to a more serious and diligent reading and attentive consideration of all the passages contained in it than he used before that he rent his clothes 12 And the king commanded Hilkiah the priest and Ahikam the son of Shaphan and Achbor the son of Micaiah and Shaphan the scribe and Asahiah a servant of the kings k Who most constantly waited upon the Kings Person otherwise all of them were the Kings Servants saying 13 Go ye enquire of the LORD l Either what he intends to do with us or what we shall do to him to appease his wrath for me and for the people and for all Judah concerning the words of this book m Whether the Curses here threatned must come upon us without remedy or whether there be hope in Israel concerning the prevention of them that is found for great is the wrath of the LORD that is kindled against us because our fathers have not hearkened unto the words of this book to do according unto all that which is written concerning us 14 So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah the prophetess n For we read of Women Prophetesses both in the Old and New Testament as Miriam Exod. 15. 20. Deborah Iudg. 4. 4. Hamah 1 Sam. 2. Elizabeth and the Blessed Virgin Luk. 1. and Philip's Daughters Act. 21. 9. Quest. But why did he send to this Woman and not rather to Zephaniah or Ieremiah who were Prophets in Iosiah's days Ans. Either First Because the Kings earnest affection in this business required great haste and she was in Ierusalem which is therefore noted in the following part of the Verse when Ieremiah might at this time be at Anathoth or in some more remote part of the Kingdom and the like may be said of Zephaniah who also might not be a Prophet at this time though he was afterward in the days of Iosiah which is all that is affirmed of him Zeph. 1. 10. Or 2. Because the King or his Courtiers had longer and greater experience of the eminency of her Prophetical Gifts than of Ieremiah's who began not to Prophecy till the thirteenth Year of Iosiah Ier. 1. 2. and being well assured of her Fidelity in delivering the Mind and Counsel of God to those that enquired of her they rightly concluded that it was much more considerable what Message God sent than by whom it was conveyed to them the wife of Shallum the son of Tikvah the son of Harhas keeper of the ‡ 〈◊〉 garâ—… wardrobe now she dwelt in Jerusalem in ‖ 〈◊〉 in the 〈◊〉 part the colledge o Where the Sons of the Prophets or others who devoted themselves to the study of God's Word used to meet and discourse of the things of God and receive the Instructions of their Teachers Others both Ancient and Modern render it in another or the second part to wit of the City i. e. in the Suburbs which also were Fortified and Walled about by Hezekiah 2 Chron. 32. 5. and they communed with her 15 ¶ And she said unto them Thus saith the LORD God of Israel Tell the man that sent you to me 16 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the words of the book which the king of Judah hath read 17 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands p Gods made with hands This she adds to aggravate their folly and contempt of God in preferring such vain and idle things before him therefore my wrath shall be kindled against this place and shall not be quenched 18 But to the king of Judah which sent you to enquire of the LORD thus shall ye say to him Thus saith the LORD God of Israel As touching the words which thou hast heard 19 Because thine heart was tender and thou hast humbled thy self before the LORD when thou heardst what I spake against this place and against the inhabitants thereof that they should become a desolation and a curse and hast rent thy clothes and wept before me I also have heard thee saith the LORD 20 Behold therefore I will gather thee unto thy fathers and thou shalt be gathered into thy grave in peace q i. e. In a time of publick Peace and the Tranquility of thy Kingdom or so as thou shalt not see all the evil which I will bring upon this place as the following words explain it for otherwise he died in Batttel chap. 23. 29. Besides he died in Peace with God and was by death translated to everlasting Peace and thine eyes shall not see all the evil which I will bring upon this place And they brought the king word again CHAP. XXIII AND * 2 Câ—…r 34. 30. the king sent and they gathered unto him all the elders a The chief Governors both of Church and State of Judah and of Jerusalem 2 And the king went up into the house of the LORD and all the men of Judah and all the inhabitants of Jerusalem with him and the priests and the prophets b Either Ieremiah Zephaniah Urijah or the Sons or Disciples of the Prophets and all the people ‡ Heb. from 〈◊〉 even â—…to great both small and great and he read c He caused to be read in their ears all the words of the book of the covenant which was found in the house of the LORD 3 ¶ And the king stood by the pillar d Of which see on chap. 11. 14. and 2 Chron. 34. 31. and made a covenant before the LORD
to walk after the LORD and to keep his commandments and his testimonies and his statutes with all their heart and all their soul to perform the words of this covenant that were written in this book and all the people stood to the covenant e To wit as to the taking of it they declared their consent to it and their concurrence with the King in that act which possibly they did by standing upright as the King himself stood when he took it 4 And the king commanded Hilkiah the high priest and the priests of the second order f Either those two who were next in degree to the High-Priest and in case of his sickness were to manage his work Of whom see 2 Sâ—…m S. 17. or the heads of the â—…4 courses which David had appointed 1 Câ—…r 25. and the keepers of the door g See above on chap. 22. 4. to bring forth h i. e. To take care that they should be brought forth out of the temple of the LORD all the vessels that were made for Baal and for the grove i i. e. The image of the grove of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent and for all the host of heaven and he burnt them without Jerusalem in the fields of Kidron k i. e. Adioyning to the brook of Kidron and carried the ashes of them unto Beth-el l Partly to shew his abhorrency of them and that he would not give the Ashes of them a place in his Kingdom and partly to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry 5 And he ‡ Heb. caused to â—…ease put down the ‡ Heb. Chemarim idolatrous priests m Heb. the Chemarim which were Ministers of Idols Hos. 10. 5. distinct from the Priests Zeph. 1. 4. Possibly they were the highest rank of Priests because they are here employed in the highest work which was to burn Incense whom the kings of Judah had ordained to burn in cense in the high places in the cities of Judah and in the places round about Jerusalem them also that burnt incense unto Paal n A particular god of greatest esteem with them so called though elsewhere the name of Baal is common to all false gods to the sun and to the moon and to the ‖ Or twelve signs or constellations planets and to all the host of heaven 6 And he brought out the * Chap. 21. 7. grove o See on ver 4. from the house of the LORD without Jerusalem unto the brook Kidron and burnt it at the brook Kidron and stampt it small to powder and cast the powder thereof upon the graves of the children of the people p i. e. Of the common people whose Graves were made together in some common place which was generally accounted very impure and contemptible and therefore a sit place for this â—…ilth to be thrown into Or of Bastards who are oft called the children of the people who as they had this brand of infamy laid upon them that they might not enter into the congrigation of the Lord Deut. 23. 2. so possibly they were exposed to this further Ignominy to be buried in a peculiar and in the most infamous place Or rather as it is in the Hebrew of that people i. e. those Idolatrous people as it is explained 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse 7 And he brake down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others which abominable practise was both a punishment of Idolatry Rom. 1. 23 24 27. and a part of Idol-worship this being done to the honour of some of their Idols and by the appointment and instigation of those impure and diabolical spirits which were worshipped in their Idols See 1 King 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD where the women wove ‡ Heb. houses hangings r Or curtains either to draw before the Idol or Idols which were worshiped in the Grove to preserve them from defilement or to gain more reverence for them or which were set up in the Grove that the abominable filthiness last mentioned might be committed within them Or garments for the service of the Grove for the Idols or the Priests belonging to them Heb. houses i. e. either little Chappels made of woven work like those which were made of Silver Act. 19. 24. within which there were some representations of their Grove-Idols or rather Tents made of those Curtains for the use above-mentioned for the grove s Or for Asherah an Idol so called as was noted before 8 And he brought all the priests t To wit belonging to the high-places here following whether such as worshipped Idols or rather such as worshipped God in those forbidden places Deut. 12. 11. as may be gathered from the following Verse out of the cities of Judah and defiled the high places u By burning dead mens Bones upon them as ver 14 16 20. or by putting them to some other unclean or filthy use where the priests had burnt incense from Geba x The Northern border of the Kingdom of Iudah Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border See Gen. 21. 31. 〈◊〉 20. 1. i. e. from one end to the other and brake down the high places of the gates z Which were erected by the Gates of the City here mentioned into the honour of their Tutelary gods which after the manner of the Heathen they owned for the Protectors of their City and Habitations that were in the entring in of the gate of Joshua the governour of the city a This circumstance is noted to shew Iosiah's great zeal and impartiality in rooting out all monuments of Idolatry without any respect unto those great persons who were concerned in them or affected to them which were on a mans left hand at the gate of the city 9 Nevertheless the priests of the high places b Which Worshipped the True God there came not up to the altar of the LORD in Jerusalem c i. e. Were not suffered to come thither to the exercise of their Priestly function as a just punishment for the corruption of Gods Worship and the transgression of so plain and positive a Law of God Deut. 12. 11. which was much worse in them who had more knowledge to discern Gods mind therein and more obligations to observe it and to ingage others to the observation of it Compare Ezek. 44. 10. but they did eat of the unleavened bread d i. e. Of the Meat-Offerings allotted to the Priests wherein there was to be no Leaven Lev. 2. 4 5 10 11. and consequently of other Provisions belonging to the Priests
the same power seems to have been continued and some kind of League made between the King of Babylon and Manasseh who thereupon was restored to his Kingdom 2 Chron 33. 13. and after him Iosiah who therefore was so zealous in his quarrel against the King oâ—… Egypt 2 Chron. 35. 20 c. Or Fourthly He did it in purseance of God's prediction concerning this action 1 King 13. 2. which in a matter so good and so agreeable to God's wiâ—… and word as the extirpation of Idolatry unquestionably was had the force of a warrant or command upon him to do it as God's prediction of the Conversion of the Gentiles by the Messias was a command to his Apostles to Preach to them Act. 13. 47. and the high place * 1 〈◊〉 which Jeroboam the son of Nebat who made Israel to sin had made both that altar and the high place z Which seems to have been some little Temple or House erected for that Worship or for the Priests attending upon it he brake down and burnt the high place and stampt it small to powder and burnt the grove 16 And as Josiah turned himself a Iosiah's care and zeal was so great that he would not trust his Officers with these things but would see them done with his own Eyes he spied the sepulchres that were there in the mount and sent and took the bones out of the sepulchres and burnt them upon the altar and polluted it according to the * 1 〈◊〉 〈◊〉 〈◊〉 word of the LORD which the man of God proclaimed who proclaimed these words b 300 years before it was done 17 Then he said What title is that that I see c It was the manner then as now it is to set up little Pillars or Stones by or upon the Graves of the higher sort of Men upon which the name of the Person and some Remarkable passages relating to him were Engraven And the men of the city told him It is the sepulchre of * 〈◊〉 13. the man of God which came from Judah and proclaimed these things that thou hast done against the altar of Beth-el 18 And he said Let him alone let no man move his bones so they let his bones ‡ 〈◊〉 escape alone with the bones of * 〈◊〉 〈◊〉 13. the prophet that came d Which were now mixed together out of Saâ—…aria e The place of his Birth or former abode though now he were in Bethel 1 Sam. 13. 11. 19 And all the houses also of the high places that were in the cities of Samaria f By what Authority he did this see on ver 15. which the kings of Israel had made to provoke the LORD to anger Josiah took away and did to them according to all the acts that he had done in Beth-el 20 And he ‖ 〈◊〉 * 〈◊〉 〈◊〉 11. 18. slew all the priests of the high places g Either 1. The Priests which Ieroboam had made of the meanest of the People whom he â—…ew both for their Preâ—… Usurpation of that Sacred Office which of it self â—…as Punishable with Death by God's Law 〈◊〉 3. 10. and for their Idolatry Or rather 2. The Priests of Baalim by comparing this Verse with the former where speaking of these same High Places he â—…oth not say which Ieroboam made as is usual when he speaks of the High Places of the Calves but which the other kings of Israel made who were divers of them Worshippers of Baal and by considering the Parallel place 2 Chron. 34. 4. where it is said they brake down the altars of Baalim c. By this Relation it appears and from the nature of the thing and common practise in like cases it is more than probable that after the departure of the King of Assyria divers of the Israelites who had retired to other parts and kept themselves out of the Conquerors hands returned together with their Priests to their own Land and to their old trade of Worshipping Idols to whom peradventure they ascribed this their Deliverance from that Judgment which Iehovah had brought upon them that were there upon the altars h According to that Famous Prophecy 1 King 13. 1 2. and burnt mens bones upon them and returned to Jerusalem 21 ¶ And the king commanded all the people saying * 〈◊〉 〈◊〉 1. Keep the passover i Having abolished False Worship he now endeavours to set up the True Worship of the True God unto the LORD your God * 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 â—… 〈◊〉 〈◊〉 as it is written in this book of the covenant k In this Book which I have found wherein is contained the Covenant made between God and Israel and the terms of it 22 Surely there was not holden such a passover l i. e. Celebrated with such Solemn care and great Preparation and numerous Sacrifices 2 Chron. 35. 7 8 9. and universal Joy of all good men which was much the greater because of their remembrance of the former wicked and miserable times under Manasseh and Amon and the good hopes they now had of the happy Establishment of their Nation and the True Religion and of the prevention of God's Judgments denounced against them from the days of the judges m Or from the days of Samuel the last of the Judges as it is expressed 2 Chron. 35. 18. None of the Kings had taken such care to prepare themselves the Priests and People and accurately to observe all the Rites and diligently to purge out all uncleanness and to renew their Covenant with God so solemnly as Iosiah now did that judged Israel nor in all the days of the kings of Israel nor of the kings of Judah 23 But in the eighteenth year of king Josiah wherein this passover was holden to the LORD in Jerusalem 24 ¶ Moreover the workers with familiar spirits and the wizards n Of which see on Levit. 19. 31. and 20. 27. Numb 22. 5. Deut. 18. 11. and the ‖ 〈◊〉 images and the idols and all the abominations o Three words noting the same thing to shew That all the Instruments and Monuments of Idolatry were Destroyed as God had Commanded that were spied p i. e. All that were discovered not onely such as were in the place and state of Worship but such as their Priests or Zealotâ—… had removed and indeavoured to hide and secure in the land of Judah and in Jerusalem did Josiah put away that he might perform the words of * 〈◊〉 â—…0 27. 〈◊〉 18. 11. the law which were written in the book that Hilkiah the priest found in the house of the LORD 25 And * Chap. 18. â—… like unto him was there no king before him q To wit for his diligent Study in God's Law and 〈◊〉 exact Care and unwearied Industry and fervent Zeal in rooting out of Idolaters and all kinds and appearances of Idolatry not onely
2 Sam. 8. 17. 2 King 23. 4. and the three keepers of the ‡ Heb. threshold door 19 And out of the city he took an ‖ Or eunuch officer that was set over the men of war and five men of them that ‡ Heb. saw the kings face were in the kings presence x i. e. Of them who constantly attended upon the Kings Person see 1 King 10. 8. Esth. 1. 14. Obj. These were seven Ier. 52. 25. Ans. Either five were first taken and two after them Or two of the seven were of an inferior rank who therefore are here omitted which were found in the city and the ‖ Or scribe of the captain of the host principal scribe of the host which must ered the people of the land and threescore men of the people of the land y Who had been most forward or active in the Rebellion that were found in the city 20 And Nebuzar adan captain of the guard took these and brought them to the king of Babylon to Riblah 21 And the king of Babylon smote them and slew them at Riblah in the land of Hamath So Judah was carried away out of their land 22 ¶ * Jer. 40. 5 9. And as for the people that remained in the land of Judah whom Nebuchadnezzar king of Babylon had left even over them he made Gedaliah the son of Ahikam the son of Shaphan z A righteous and good man and a friend to the Prophet Ieremiah Ier. 26. 24. ruler 23 And when all the * Jer. 40. â—… captains of the armies a Which escaped away when Zedekiah was taken See above v. 4 5. they and their men heard that the king of Babylon had made Gedaliah governour there came to Gedaliah to Mizpah even Ishmael the son of Nethaniah and Johanan the son of Careah and Seraiah the son of Tanhumeth the Netophathite and Jaazaniah the son of a Maachathite they and their men 24 And Gedaliah sware to them and to their men b Assured them by his promise and oath that they doing what he required should be kept from the evils which they feared This he might safely swear because he had not onely the King of Babylon's promise and interest too but also God's promise for their Indempnity delivered by Ieremiah and said unto them Fear not to be the servants of the Caldees dwell in the land and serve the king of Babylon and it shall be well with you 25 But it came to pass in the seventh month that Ishmael the son of Nethaniah the son of Elishama of the seed ‡ Heb. of the kingdom royal c And therefore moved with envy to see so mean a Person advanced into their place See this History more fully described Ier. 41. came and ten men d To wit Ten Captains or Officers and under each of them many Soldiers otherwise the attempt was ridiculous with him and * Jer. â—…1 2 smote Gedaliah that he died and the Jews and the Caldees that were with him at Mizpah 26 And all the people both small and great and the captains of the armies arose and * Jer. 43. 4. came to Egypt for they were afraid of the Caldees 27 ¶ And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah in the twelfth month on the seven and twentieth day e Or on the 25 day as it is Ier. 52. 31. for then the Decree was made which was executed upon the 27 day of the month that Evil-merodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison 28 And he spake ‡ Heb. good things with him kindly to him and set his throne above the throne of the kings that were with him in Babylon f It seems though the power of these Kings was taken away yet some honour and respect was given to them even in the place of their captivity and to Iehojachin more than to any of the rest 29 And changed his prison-garments and he did eat bread continually before him g i. e. In his presence and at his Table the following allowance being given to him for the maintenance of his Family and Royal Dignity Compare 2 Sam. 9. 10. all the days of his life 30 And his allowance was a continual allowance given him of the king a daily rate for every day all the days of his life I CHRONICLES THese Books of the Chronicles are not the same which are so called 1 King 14. 19. and elsewhere because some Passages said to be there mentioned are not found here but other Books and written by other Persons and for other Ends. Yet this same Writer took out of those Books such Historical Passages as were most useful or necessary They were written after the Babylonish Captivity as appears from 2 Chron. 36. 20 c. by Ezra 〈◊〉 may be gathered not onely from the same words used in the place now quoted and in the Beginning of that Book which goeth under the name of Ezra but also from some other Passages which we may observe hereafter and from the exactness and diligence here used in making Catalogues of Persons and Families which also is used in the Book of Ezra If one or two Passages seem to be of a later Date those were added by some other Prophets there being some few such Additional Passages in the Books of Moses The chief Design of these Books is to compleat the History of the Kings of Judah and togather up the Fragments of Sacred History which were omitted in the Books of Samuel and Kings and to explain some Passages there mentioned and to give an exact Account of the Genealogies Which though ignorant or inconsiderate Persons may think trivial and useless was a Work of great Necessity to preserve the Distinction of the Tribes and Families that so it might appear that Christ came of that Nation and Tribe and Family of which he was to be born And this Account having been hitherto neglected is most seasonably mentioned in these Books because this was to be in a manner the last Part of the Sacred and Canonical History of the Old Testament and therefore the fittest place to Record those Genealogies upon which the Truth and Authority of the New Testament in some sort depends And whereas many things in these Genealogies to us are obscure and doubtful they were not so to the Hebrews and all the Persons here named were known to them by those very particular and exact Genealogies which they kept in their several Families and in publick Registers from whence this Sacred Pen-man by the direction of Gods Spirit took those Things which were of most Importance 1 ADam * 〈◊〉 〈◊〉 Sheth a i. e. Adam begat Sheth And so in the following Particulars For brevity sake he onely mentions their Names but the rest is easily understood out of the
confessed by all to be often used at large and indefinitely for about or after that time and * 〈◊〉 21. 39. anointed him unto the LORD to be the chief governour b i. e. To be King after Davids death and Zadok to be priest c Of which the last Note but one 23 Then Solomon sat on the throne of the LORD d i. e. On the Throne of Israel which is called the Throne of the Lord either more generally as all Thrones are the Lords by whom Kings reign Prov. 8. 15. and Magistrates are ordained Rom. 13. 1 2. or more specially and peculiarly Either 1. because the Lord himself was in a peculiar manner the King and Governour of Israel not onely in the time of the Judges but afterward Psal. 44. 4. 89. 18. 149. 2. Isa 33. 22. or 2. because it was the Throne of Christ the Lord whose Vicegerents David and Solomon and their Successors were for whom this Throne was reserved and by whom it was to be established and enjoyed for ever Luke 2. 32. 33. Or 3. The Throne of the Lord is put for The Throne of the People of the Lord by a concise and short manner of Speech which is frequent in the Hebrew Language as when the Key of David is put for the Key of the House of David and the Mountain of the Lord for the Mountain of the Lords House Or 4. Because this Throne fell to Solomon not by right of Inheritance for he had Elder Brethren but by the special Appointment and Gift of the Lord. And so this of the Lord is the genitive case of the Efficient as the Learned call it and signifies which the Lord gave him as king in stead of David his father and prospered and all Israel obeyed him 24 And all the princes and the mighty men and all the sons likewise of king David †Heb. gave the hand under Solomon Gen. 24. 2 3. 47. 29. submitted themselves unto Solomon e Heb. Put their Hands under Solomon i. e. They owned him for their King and themselves for his Subjects and sware Fealty to him which possibly they now did after the ancient manner with that Ceremony of putting their Hands under his Thigh which was used in Swearing Gen. 24. 2. 47. 29. or at least the thing is signified by a Phrase taken from that practice formerly used though now neglected it being usual in all Nations and Languages to signifie present things by Phrases taken from Ancient Customs the king 25 And the LOâ—…D magnified Solomon exceedingly in the sight of all Israel and * 1 Kin. 3. 13. 2 Chr. 1. 12. Eccles. 2. â—… bestowed upon him such royal majesty f i. e. Such Honour and Reputation together with Power and Riches and all things which make a King Great and Glorious as had not been on any king g Either David or Saul or any of the former Governours of Israel the Word King being oft used in a large sence for any Governour before him in Israel 26 Thus David the son of Jesse reigned over all Israel h This Sacred Writer having mentioned the Anointing of Solomon to be King v. 22. and upon that occasion proceeded to give a further Account of Solomons Actual Settlement in his Kingdom and of his prosperous and glorious Management of it v. 23 24 25. he now returns to his main and proper Business to give an Account of the Close of Davids Reign and Life Thus i. e. in manner hitherto expressed David reigned c. 27 And the time that he reigned over Israel was * 1 Kin. 2. 11. forty years * 2 Sam. 5. 5. Ch. 3. 4. seven years reigned he in Hebron and thirty and three years reigned he in Jerusalem 28 And he died in a good old age full of days i Fully satisfied with the days which God had given him having had the Happiness to see his Beloved Solomon settled in his Throne being now weary of this Life and desiring to be with God riches and honour and Solomon his son reigned in his stead 29 Now the acts of David the king first and last behold they are written in the ‖ Or history †Heb. words book of Nathan the prophet and in the book of Gad the seet k Either in the two Books of Samuel as they are now called which were written part by Samuel and part by Nathan and Gad. Or in the Annals or Chronicles of that Kingdom which were written by Nathan and Gad who were not onely Prophets but Historiographers or Annalists out of which either they or some other Prophets took out by the direction of Gods Spirit such Passages as were most important and useful to the Church and to the World in succeeding Ages 30 With all his reign and his might and the times that went over him l i. e. The Changes which befel him both his Persecutions and manifold Troubles and his great Successes and Atchievements The Word time or times being oft put for things done or happening in them as Psal. 31. 15. 77. 5. and over Israel and over all the kingdoms of the countries m Heb. Of these Countries to wit bordering upon the Land of Canaan or not far from it II CHRONICLES CHAP. I. 1 ANd * 〈◊〉 2. 45. Solomon the son of David was strengthned a Or established after his Seditious Brother Adonijah and his Partisans were suppressed and he was received with the universal Consent and Joy of his Princes and People in his kingdom and the LORD his God was with him and magnified him * 〈◊〉 23. 17. exceedingly 2 Then Solomon spake b To wit concerning his Intention of going to Gibeon and that they should attend him thither as the next Verse shews unto all Israel to the captains of thousands and of hundreds and to the judges and to every governour in all Israel ‖ â—… 〈◊〉 of 〈◊〉 〈◊〉 the chief of the fathers 3 So Solomon and all the congregation with him went to the high place c Upon which the Tabernacle was placed whence it is called the great high Place 1 King 3. 4. that was at * 〈◊〉 34. 〈◊〉 16. 39. 129. Gibeon for there was the tabernacle of the congregation of God which Moses the servant of the LORD had made in the wilderness 4 * 〈◊〉 6. 17. 〈◊〉 16. 1. But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem d He separated the Ark from the Tabernacle and brought it to Jerusalem because there he intended to build a far more noble and lasting Habitation for it 5 Moreover * 〈◊〉 38. 1. the brazen altar that Bezaleel the son of Uri the son of Hur had made ‖ 〈◊〉 〈◊〉 he e Either Moses mentioned v. 3. or Bezaleel here last named by the
and in all points squared and fitted and compleated before hand unto the day of the foundation of the house of the LORD and until it was finished so the house of God was perfected 17 Then went Solomon to Ezion-geber f Of this and the next Verse see the Notes on 1 King 9. 26 c. and to ‖ Or Elath Deut. 2. 8 Eloth at the sea-side in the land of Edom. 18 And Huram sent him by the hand of his servants ships and servants that had knowledge of the sea and they went with the servants of Solomon to Ophir and took thence four hundred and fifty talents of gold and brought them to king Solomon CHAP. IX 1 ANd * 1 Kin. 10. 1 c. Mat. 12. 42. Luke 11. 31. when the queen of Sheba heard of the fame of Solomon she came to prove Solomon a Almost all this Chapter is contained in 1 King 10. where it is explained with hard questions at Jerusalem with a very great company and camels that bare spices and gold in abundance and precious stones and when she was come to Solomon she communed with him of all that was in her heart 2 And Solomon told her all her questions and there was nothing hid from Solomon which he told her not 3 And when the queen of Sheba had seen the wisdom of Solomon and the house that he had built 4 And the meat of his table and the fitting of his servants and the attendance of his ministers and their apparel his ‖ Or butlers cup-bearers also and their apparel and his ascent by which he went up into the house of the LORD there was no spirit in her 5 And she said to the king It was a true †Heb. word report which I heard in mine own land of ‖ Or sayings thine acts and of thy wisdom 6 Howbeit I believed not their words until I came and mine eyes had seen it and behold the one half of the greatness of thy wisdom was not told me for thou exceedest the same that I heard 7 Happy are thy men and happy are these thy servants which stand continually before thee and hear thy wisdom 8 Blessed be the LORD thy God which delighted in thee to set thee on his throne to be king for the LORD b i. e. In the Lords Name and Stead both in general because all Kings have and hold their Kingdoms from God and act as his Vicegerents and Deputies and in a special manner because he sat in Gods own Throne and ruled over Gods Peculiar People and diâ—… in a singular and eminent manner maintain the Honour and Worship of God in his Land and in the Eyes of all the World besides thy God because thy God loved Israel to establish them for ever therefore made he thee king over them to do judgment and justice 9 And she gave the king an hundred and twenty talents of gold and of spices great abundance and precious stones neither was there any such spice as the queen of Sheba gave king Solomon 10 And the servants also of Huram and the servants of Solomon which brought gold from Ophir brought algum-trees and precious stones 11 And the king made of the algum-trees ‖ Or stayes †Heb. highâ—… Gr. 〈◊〉 terrises to the house of the LORD and to the kings palace and harps and psalteries for singers and there were none such seen before in the land of Judah 12 And king Solomon gave to the queen of Sheba all her desire whatsoever she asked besides that which she had brought c Besides what he gave her of his Royal Bounty as it is expressed 1 King 10. 13. which was in compensation for her Presents as is here noted unto the king So she turned and went away to her own land she and her servants 13 Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold 14 Besides that which chapmen and merchants brought and all the kings of Arabia and ‖ Or captains governours of the country brought gold and silver to Solomon 15 And king Solomon made two hundred targets of beaten gold six hundred shekels of beaten gold went to one target 16 And three hundred shields made he of beaten gold three hundred shekels of gold went to one shield and the king put them in the house of the forrest of Lebanon 17 Moreover the king made a great throne of ivory and overlaid it with pure gold 18 And there were six steps to the throne with a foot-stool of gold which were fastened to the throne and †Heb. bands stayes on each side of the sitting-place and two lions standing by the stayes 19 And twelve lions stood there on the one side and on the other upon the six steps There was not the like made in any kingdom 20 And all the drinking vessels of king Solomon were of gold and all the vessels of the house of the forest of Lebanon were of †Heb. shut up pure gold ‖ Or there was no silver in them none were of silver it was not any thing accounted of in the days of Solomon 21 For the kings ships went to Tarshish with the servants of Huram every three years once came the ships of Tarshish bringing gold and silver ‖ Or elephants teeth ivory and apes and peacocks 22 And king Solomon passed all the kings of the earth in riches and wisdom 23 And all the kings of the earth sought the †Heb. saâ—…e presence of Solomon to hear his wisdom that God put in his heart 24 And they brought every man his present vessels of silver and vessels of gold and rayment harness and spices horses and mules a rate year by year 25 And Solomon * 1 Kin. 4. 26. 10. 26. Ch 1. 14. had four thousand stalls d To wit greater Stalls in each of which were ten Stalls in all 40000 Stalls as it is 1 King 4. 26. where see the Notes for horses and chariots and twelve thousand horsemen whom he bestowed in the chariot-cities and with the king at Jerusalem 26 * 1 Kin. 4. 21. And he reigned over all the kings * Gen. 15. 18. from the ‖ That is Euphrates river even unto the land of the Philistins and to the border of Egypt 27 And the king †Heb. gave made silver in Jerusalem as stones and cedar-trees made he as the sycamore-trees that are in the low plains in abundance 28 * 1 Kin. 10. 28. Chap. 1. 16. And they brought unto Solomon horses out of Egypt and out of all lands 29 Now the rest of the * 1 Kin. 11. 41. acts of Solomon first and last are they not written in the †Heb. words book of Nathan the prophet and in the prophecy of Ahijah the Shilonite and in the visions of * Ch. 12. 15. 13. 22. Iddo the seer
Israel to put his Name there and his mothers name was Naamah an Ammonitess 14 And he did evil because he ‖ Or fixed 1 Sam. 7. 3. prepared not k Or directed nâ—…t or settled not c. i. e. Although he humbled himself and seemed penitent for a season and professed the True Religion and Worship of God yet he quickly relapsed into his former Sins because he was not sincere nor serious in his Actions and his Heart was not right with God his heart to seek the LORD 15 Now the acts of Rehoboam first and last are they not written in the †Heb. words book of Shemajah the prophet and of Iddo the seer concerning genea logies l In an Historical Account written by him of the Genealogies and Actions of the Kings of Judah And there were wars between Rehoboam and Jeroboam conâ—…inually 16 And Rehoboam slept with his fathers and was buried in the city of David and Abijah his son reigned in his stead CHAP. XIII 1 NOw * 1 Kiâ—… 〈◊〉 c. in the eighteenth year of king Jeroboam began Abijah to reign over Judah 2 He reigned three years in Jerusalem his mothers name also was Micajah the daughter of Uriel a Called Maachah the Daughter of Absalom 1 King 15. 2. She might be Daughter to one and Grand-daughter to the other or the proper and natural Daughter of the one and the others by Adoption of which there are Instances in Scripture or the same Person might be called Uriel and Absalom See 1 King 15. 2. of Gibeah and there was war between Abijah and Jeroboam 3 And Abijah †Heb. 〈◊〉 〈◊〉 set the battel in aray c Against Jeroboam We need not scrupulously enquire into the Lawfulness of this War for this Abijah though here he makes a fair Flourish and maintained the better Cause yet was indeed an Ungodly Man 1 King 15. 3. and therefore minded not the satisfaction of his Conscience but onely the Recovery of his Parents Ancient Dominions with an army of valiant men of war even four hundred thousand chosen men Jeroboam also set the battel in aray against him with eight hundred thousand men being mighty men of valour 4 And Abijah stood up upon mount Zemaraim d Some commodious Place whence his Voice might be heard by Jeroboam and some of his Host who possibly were pitched in the Valley Or the two Armies being pitched near to one another Abijah might desire a Parly before they fought whereupon Jeroboam and some of his Commanders and Souldiers might draw near to him and stand below him at the bottom of the Hill where they might hear his Speech which Jeroboam was the more willing to do that in the mean time he might cause an Ambushment to come behind Abijah and his Army as he did v. 13. whilest he was quietly standing before them and seemed to hearken to any Terms of Accommodation which might be offered which is in mount Ephraim and said Hear me thou Jeroboam and all Israel 5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever even to him and to his sons by a covenant of salt e i. e. By a perpetual Covenant which thy â—…surpation cannot disanul For the Phrase see on Numb 18. 19. 6 Yet Jeroboam the son of Nebat the servant of Solomon the son of David is risen up and hath * 1 〈◊〉 rebelled against his lord 7 And there are gathered unto him vain men the children of Belial f Such as have cast off the Yoke and Obedience which they owed both to God and to their King and have strengthened themselves against Rehoboam the son of Solomon when Rehoboam was young g Not in Age for he was then 41 years old but in his Kingdom which he had but newly obtained and in Experience in Politick and especially in Military Affairs to which he was wholly a Stranger as having been born and bred up in a time of great Peace and Security and tender-hearted h i. e. Cowardly and fearful who durst not adventure to chastise the Rebels as he should have done But herein Abijah forgets his Duty both to his Father whom he falsely traduceth and to God by whose Express Command Rehoboam was restrained from the War against Israel which otherwise he had both Courage and Resolution to prosecute as appears from the History 1 King 12. 21. and could not withstand them 8 And now ye think to withstand the kingdom of the LORD in the hand of the sons of David i That Kingdom which was not set up by Vain Men in pursuance of their own Ambition and Discontent as yours was but ordained and established by God himself in the House of David and ye be a great multitude k Or because that Hebrew Particle being oft so used ye be c. This he mentions partly as the ground of their Confidence that they had more Triâ—…es and a greater Host and partly as a Presâ—…ge of their Downfal which trusting â—…o the Arm of Flesh is and there are with you golden calâ—…es l Or but there are c. There is that among you which may damp your Courage and Confidence You worship those Images which God aâ—…hors and severely forbids which Jeroboam * 1 Kiâ—… 〈◊〉 made you for gods m Or for God as that plural word is most commonly used i. e. instead of God to give them the Name of God as Exod. 32. 4. and that worship which is peculiar to him 9 * 〈◊〉 Have ye not cast out the priests of the LORD the sons of Aaron and the Levites and have made you priests after the manner of the nations of other lands so that whosoeveâ—… cometh †〈◊〉 〈◊〉 〈◊〉 to consecrate himself n i. e. To make himself a Priest See on Levit. 7. 37. with a young bullock and seven rams the same may be a priest of them that are no gods o That have nothing of the Nature or Power though you give them the Name of gods 10 But as for us the LORD p Heb. Iehovah the onely true and great God is our God and we have not forsaken him q We maintain his Honour and Worship which you have ungratefully rejected and the priests which minister unto the LORD are the sons of Aaron and the Levites wait upon their business 11 * 〈◊〉 And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense the * 〈◊〉 〈◊〉 shew-bread also set they in order upon the pure table r So called because it was made of pure Gold Exod. 25. 23 24. and the candlestick of gold s He saith Table and Candlestick though there were ten of each 〈◊〉 4. 7 8. either 1. because Shishak had carried away all but onâ—… Or 2. the singular number is put for the plural as 1 King 7. 48. and oft
â—… c. was twelve years old when he began to reign a This and the following Verses to v. 11. are taken out of 2 King 21. 1 c. and he reigned fifty and five years in Jerusalem 2 But did that which was evil in the sight of the LORD like unto the * 〈◊〉 1â—… â—… abominations of the heathen whom the LORD had cast out before the children of Israel 3 For †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he built again the high places which Hezekiah his father had * 2 Kin. 〈◊〉 Ch. 30. 14 31. 1. broken down and he reared up altars for Baalim and * Deut. 16. 21. made groves and worshipped * Deut. 〈◊〉 〈◊〉 all the host of heaven and served them 4 Also he built altars in the house of the LORD whereof the LORD had said * Deut. 12. 〈◊〉 1 Kin. 8. 29. 9. 3. Ch. 6. 6. 7. 16. In Jerusalem shall my name be for ever 5 And he built altars for all the host of heaven in the two courts of the house of the LORD 6 And he * Lev. 18. 21. Deut. 18. 12. 2 Kin. 21. 1â—… caused his children to pass through the fire in the valley of the son of Hinnom also he observed times and used inchantments and used witchcraft and * 2 Kin. 〈◊〉 â—… dealt with a familiar spirit and with wizzards he wrought much evil in the sight of the LORD to provoke him to anger 7 And he set a carved image the idol which he had made in the house of God of which God had said to David and to Solomon his son In * Psal. 13â—… 14. this house and in Jerusalem which I have chosen before all the tribes of Israel will I put my Name for ever 8 * 2 Sam. 〈◊〉 Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers so that they will take heed to do all that I have commanded them according to the whole law and the statutes and the ordinances by the hand of Moses 9 So Manasseh made Judah and the inhabitants of Jerusalem to erre and to do worse than the heathen whom the LORD had destroyed before the children of Israel 10 And the LORD spake to Manasseh and to his people but they would not hearken 11 Wherefore the LORD brought upon them the captains of the host †Heb. which were 〈◊〉 of the king of Assyria which took Manasseh among the thorns b In some Thicket where he thought to hide himself from the Assyrians till he could make an escape as the Israelites formerly used to do 1 Sam. 13. 6. Or with hooks a Metaphorical Expression Or in his Forts i. e. in one of them and bound him with ‖ Or 〈◊〉 setters and carried him to Babylon c Either therefore Esarhaddon Sennacheribs Successor had recovered Babylon from Merodach-Baladan Or rather the King of Babylon is here called the King of Assyria because by this time he had added Assyria to his Empire who having been informed by his Ambassadours of the great Riches which were in Hezekiahs Treasures at Jerusalem which he was desirous to enjoy and withall being assured of Manasseh his degeneracy from the Piety and Vertue of his Father and from that God whose Power alone made Hezekiah formidable he thought this a Fit Season to invade Manasseh's Kingdom which he did with Success 12 And when he was in affliction he besought the LORD his God and humbled himself greatly before the God of his fathers 13 And prayed unto him and he was intreated of him and heard his supplication and brought him again to Jerusalem into his kingdom Then Manasseh knew that the LORD he was God c i. e. He was convinced by his own Experience of Gods Power Justice and Goodness that Jehovah alone was the True God and not those Idols which he had worshipped by which he had received great Hart and no Good 14 Now after this he built a wall d He repaired and strengthened that Wall which Hezekiah had built ch 32. 5. and which possibly the King of Assyria when he last took Jerusalem had caused to be thrown down either wholly or in part without the city of David on the west-side of Gihon e On the West-side of the City of David to which Hezekiah had brought this Water-course down chap. 32. 30. into the great Pool which he had made to receive it and possibly this Wall was built to secure the Free Use of it to the Citizens when they should be distressed or besieged by an Enemy in the valley even to the entring in at the fish-gate and compassed about ‖ 〈…〉 Ophel f With a Wall Of Ophel see before ch 27. 3. and raised it up a very great height and put captains of war in all the fenced cities of Judah 15 And he took away the strange gods and the idol out of the house of the LORD and all the altars that he had built in the mount of the house of the LORD and in Jerusalem and cast them out of the city 16 And he repaired the altar of the LORD and sacrificed thereon peace offerings and * 〈…〉 thank-offerings and commanded Judah to serve the LORD God of Israel g That thereby he might as far as he could repair the Injuries which he had done to God by his Impious Commands v. 9. 17 Nevertheless the people did sacrifice still in the high places yet unto the LORD their God onely 18 Now the rest of the acts of Manasseh and his prayer unto his God and the words of the * 〈◊〉 5. 9. seers that spake to him in the Name of the LORD God of Israel behold they are written in the books of the kings of Israel h i. e. Of Judah oft called Israel as hath been noted before He speaks not of that part of the Canon called the Book of Kings for these things are not mentioned there but of their Publick Records where all things were particularly mentioned and whence the most important things were taken by the Prophets and put into those Canonical Books 19 His prayer also and how God was intreated of him and all his sin and his trespass and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the sayings of ‖ 〈…〉 the seers i Or rather of Hosai a Writer so called For when the Sacred Pen-men make a Reference they constantly refer us to some particular Book or certain Author as to the Chronicles of the Kings of Israel or Iudah to the Prophecy of Ahijah or Oded c. 20 So Manasseh slept with his fathers and they buried him in his own house k i. e. In his Garden of which see on 2 King 21. 18. and Amon his son reigned in his stead 21 * 〈◊〉 21. 19. Amon was
two and twenty years old when he began to reign and reigned two years in Jerusalem 22 But he did that which was evil in the sight of the LORD as did Manasseh his father for Amon sacrificed unto all the carved images which Manasseh his father had made and served them 23 And humbled not himself before the LORD as Manasseh his father had humbled himself but Amon †Heb. 〈◊〉 〈◊〉 trespass trespassed more and more 24 And his servants conspired against him and slew him in his own house 25 But the people of the land slew all them that had conspired against king Amon and the people of the land made Josiah his son king in his stead CHAP. XXXIV 1 JOsiah * 2 Kin. 22. â—… c. was eight years old when he began to reign a Of this Chapter see the Notes on 2 King 22. 23. and he reigned in Jerusalem one and thirty years 2 And he did that which was right in the sight of the LORD and walked in the ways of David his father and declined neither to the right hand nor to the left 3 For in the eighth year of his reign while he was yet young b In the 16th Year of his Age when he was entring into the Age and State of Temptations and Youthful Lusts and had the Administration of his Kingdom wholly in his own Hand and Power and none to rebuke or restrain him yet even then he begins to be Religious in good Earnest he began to seek after the God of David his father and in the twelfth year he began * 1 Kin 13 2. to purge Judah and Jerusalem from the high places and the groves and the carved images and the molten images 4 * Lev. 26. 30. 2 Kin. 23. 4. And they brake down the altars of Baalim in his presence and the ‖ Or sun-images images that were on high above them he cut down and the groves and the carved images and the molten images he brake in pieces and made dust of them and strowed it upon the †Heb. face of graves graves of them that had sacrificed unto them 5 And * 2 Kin. 23. 20 he burnt the bones of the priests upon their altars and cleansed Judah and Jerusalem 6 And so did he in the cities of Manasseh and Ephraim and â—…imeon even unto Naphtali c Which was in the utmost and northern Borders of the Kingdom of Israel For it must be remembred that the ten Tribes were now gone into Captivity and those who were come in their stead were weak and few and not able to withstand the Power of Josiah with their ‖ Or mauls mattocks round about 7 And when he had broken down the altars and the groves and had beaten the graven images †Heb. to make powder into powder and cut down all the idols throughout all the land of Israel he returned to Jerusalem 8 Now in the * 2 Kin. 22 3. eighteenth year of his reign when he had purged the land and the house d The House of God called the House by way of Eminency he sent Shaphan the son of Azaliah and Maasejah the governour of the city and Joah the son of Joahaz the recorder to repair the house of the LORD his God 9 And when they came to Hilkiah the high-priest they delivered the money that was brought into the house of God which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they e i. e. The Levites who had gone abroad through all Josiahs Kingdom to gather Money for this good Use and now came with it to Jerusalem to lodge it in the Treasuries of the Lords House returned to Jerusalem 10 And they put it in the hand of the work-men that had the oversight of the house of the LORD and they gave it to the work-men that wrought in the house of the LORD to repair and mend the house 11 Even to the artificers and builders gave they it to buy hewen stone and timber for couplings and ‖ Or to rafter to floor the houses f i. e. The Chambers joyning to the Temple or within the Courts which the kings of Judah had destroyed 12 And the men did the work faithfully and the overseers of them were Jahath and Obadiah the Levites of the sons of Merari and Zechariah and Meshullam of the sons of the Kohathites to set it forward and other of the Levites all that could skill of instruments of musick g Or all these here named were skilful in Instruments of Musick Which may be here mentioned either to their Commendation that they were fit for and careful and diligent in this Employment wherewith they were now entrusted no less than in their own proper Work Or to intimate that as they were skilful so they were exercised in both their Employments and did successively oversee the Work and praised God with their Voices and Instruments for his Gracious and Powerful Help in carrying on the Work 13 Also they were over the bearers of burdens and were overseers of all that wrought the work in any manner of service and of the Levites there were scribes and officers and porters 14 And when they brought out the money that was brought into the house of the LORD Hilkiah the priest * 2 Kin. 22. 8 c. found a book of the law of the LORD given †Heb. by the hand of by Moses 15 And Hilkiah answered and said to Shaphan the scribe I have found the book of the law in the house of the LORD And Hilkiah delivered the book to Shaphan 16 And Shaphan carried the book to the king and brought the king word back again saying All that was committed †Heb. to the hand of to thy servants they do it 17 And they have †Heb. poured out or melted gathered together the money that was found in the house of the LORD and have delivered it into the hand of the overseers and to the hand of the workmen 18 Then Shaphan the scribe told the king saying Hilkiah the priest hath given me a book And Shaphan read †Heb. in it it before the king 19 And it came to pass when the king had heard the words of the law that he rent his clothes 20 And the king commanded Hilkiah and Ahikam the son of Shaphan and ‖ Or Achbor 2 Kin. 22. 12. Abdon the son of Micah and Shaphan the scribe and Asajah a servant of the kings saying 21 Go enquire of the LORD for me and for them that are left in Israel and in Judah concerning the words of the book that is found for great is the wrath of the LORD that is poured out upon us because our fathers have not kept the word of the LORD to do after all that is written in this book 22 And
Hilkiah and they that the king had appointed went to Huldah the prophetess the wife of Shallum the son of Tikvath the son of ‖ Or Harâ—…as 2 Kin. 22. 14. Hasrah keeper of the †Heb. garments wardrobe now she dwelt in Jerusalem ‖ Or in the school or in the second part in the colledg and they spake to her to that effect 23 And she answered them Thus saith the LORD God of Israel Tell ye the man that sent you to me 24 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the curses that are written in the book which they have read before the king of Judah 25 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands therefore my wrath shall be poured out upon this place and shall not be quenched 26 And as for the king of Judah who sent you to enquire of the LORD so shall ye say unto him Thus saith the LORD God of Israel concerning the words which thou hast heard 27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy clothes and weep before me I have even heard thee also saith the LORD 28 Behold I will gather thee to thy fathers and thou shalt be gathered to thy grave in peace neither shall thine eyes see all the evil that I will bring upon this place and upon the inhabitants of the same So they brought the king word again 29 * â—… 〈◊〉 â—…3 Then the king sent and gathered together all the elders of Judah and Jerusalem 30 And the king went up into the house of the LORD and all the men of Judah and the inhabitants of Jerusalem and the priests and the Levites and all the people †Heb. 〈◊〉 great 〈◊〉 great and small and he read in their ears all the words of the book of the covenant that was found in the house of the LORD 31 And the king stood in his place and made a covenant before the LORD to walk after the LORD and to keep his commandments and his testimonies and his statutes with all his heart and with all his soul to perform the words of the covenant which are written in this book 32 And he caused all that were †Heb. 〈◊〉 present in Jerusalem and Benjamin * 〈…〉 to stand to it h To own or maintain it or persist in it as this phrase is used Deut. 25. 8. He caused them to engage themselves by an Oath or Covenant that they would observe and obey the Laws of God as his Godly Predecessors had formerly done and which indeed they were before obliged to do And the inhabitants of Jerusalem did according to the covenant of God i They complied with Gods and the Kings Command as to the outward Acts of Gods Worship though not with an upright heart as appears by the History the God of their fathers 33 And Josiah took away all the abominations out of all the countreys that pertained to the children of Israel and made all that were present in Israel to serve even to serve the LORD their God And all his days they departed not †Heb. 〈◊〉 〈◊〉 from following the LORD the God of their fathers CHAP. XXXV 1 MOreover * 2 〈◊〉 22. Josiah kept a passover unto the LORD in Jerusalem and they killed the passover on the * Exod 〈◊〉 fourteenth day of the first month 2 And he set the priests in their charges and encouraged them to the service of the house of the LORD 3 And said unto the Levites that taught all Israel which were holy a Or and which were holy unto the LORD Put the holy ark in the house b In the Temple Or in the Holy of Holies Whence it may seem it had been removed either 1. by some of the Wicked and Idolatrous Kings of Judah possibly by Josiahs Father Amon which peradventure may be implied by that expression ch 33. 23. Amon trespassed more and more i. e. more than he or his Father Manasseh had done which seems to point at some very enormous Crime committed by him Or 2. By Josiahs Order that the Temple might be thoroughly repaired both in the Holy place and in the Most Holy place which some of the Idolatrous Kings of Judah it may be had defaced or defiled and therefore it was to be searched in order to its Reparation and to that end it might seem fit to remove the Ark And upon this Occasion Hilkiah might find the Original Book of the Law which was written by the Hands of Moses and by Gods Command was laid beside the Ark and upon the removal of the Ark was easily discovered which Solomon the son of David king of Israel did build * 1 〈◊〉 it shall not be a burden upon your shoulders c Or that it might not be a burden c. So these words are to be joyned with the former as the reason why Solomon built this House that the Ark might have a constant and fixed Habitation and not need to be carried from place to place upon their Shoulders as it had been done whilest it was in the Tabernacle And withal this is mentioned as an Argument to quicken them to the more diligent Service of God in their present work because they were freed from that troublesome part of their Office which lay upon their Forefathers serve now the LORD your God and his people Israel 4 And prepare your selves by the * 〈◊〉 â—… 10. houses of your fathers after your courses according to the * 〈…〉 writing of David king of Israel and according to the * 〈…〉 writing of Solomon his son 5 And stand d Or minister as that word is frequently used in the holy place e i. e. In the Court of the Priests which is so called elsewhere as hath been noted before according to the divisions of †〈…〉 the families of the fathers ‖ 〈…〉 of your brethren †〈…〉 the people and after the division of the families of the Levites f i. e. According to the several Families both of the People whom he calls their Brethren lest they should despise them or grudge to serve them and of the Levites For the Passover was to be eaten by the several Families according to their numbers Exod. 12. 3. And therefore he commands these persons that when the Paschal Lambs were brought to them to be killed as they were v. 7 8 9. they might so order the matter that they might be distributed to the several Families whether of the Levitical or other Tribes 6 So kill the passover and * 〈…〉 sanctifie your selves and prepare your brethren g By purifying them and quickning
Egypt of which he boasts Isa. 10. 9. by Euphrates and Josiah went out against him 21 But he sent Embassadors to him saying What have I to do with thee thou king of Judah I come not against thee this day but against the †Heb. the house of my war house wherewith I have war x Heb. against the house or family of my war i. e. Against the House of the King of Assyria between whom and me there is War for God y Either his False God by their lying Priests Or the True God either 1. by some Prophet For Gods Prophets used sometimes to deliver or send Commands from God to Heathen Kings Though it is not probable either that Pharaoh would regard the Command of the True God Or that a Prophet of the Lord would not acquaint Josiah with this Message Or that Josiah would oppose Pharaoh in a War undertaken by Gods Command Or rather 2 by a Dream as God spoke to another Heathen King Abimelech Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage that Josiah might not assist his Enemies commanded me to make hast forbear thee from meddling with God who is with me that he destroy thee not 22 Nevertheless Josiah would not turn his face from him z Being peradventure incouraged to do so by a Misinterpretation of that Promise made to him ch 34. 28. Thou shalt be gathered to thy grave in peace Thus God over-rules the Errours and Miscarriages of Men to the Accomplishment of his own Counsels but * So 1 Kin. 22. â—…0 disguised himself a Changed his Habit that he might not give his Enemies the Advantage of aiming at his Person which he wisely thought they would do that being a likely Course to end their Trouble as indeed it proved that he might sight with him and hearkened not unto the words of Necho from the mouth of God b Either 1. which Pharaoh sent to him in the Name of God or as coming from Gods Mouth Or rather 2. which Pharaoh received from the Mouth of God who was pleased some way or other to impart his Mind to him and which Pharaoh acquainted him with by the Command of God And therefore Josiah is here blamed for not hearkening to this Message Although if he sinned herein it was onely a Sin of Ignorance for he did not know that God had spoken this to Pharaoh and was not bound to believe his Testimony which he had good reason to suspect in this matter Yet methinks he ought so far to have regarded it as to have enquired the Mind of God about it which he neglected to do and therefore he cannot be wholly excused and is here taxed for it and came to sight in the valley of Megiddo 23 And the archers shot at king Josiah and the king said to his servants Have me away for I am â—…ore †Heb. made sick wounded 24 His servants therefore took him out of that chariot and put him in the second chariot that he had and they brought him to Jerusalem and he died and was buried ‖ Or among the sepulehres in one of the sepulchres of his fathers And * Zech. 12. 11. all Judah and Jerusalem mourned for Josiah 25 And Jeremiah lamented for Josiah and all the singing men and the singing women spake to Josiah in their lamentations to this day c In all their succeeding Lamentations for their publick Calamities and for the ruine of their City and Temple and State and Church they remembred Josiahs death as their first and most fatal Blow and as that which opened the Flood-gates to all their following Miseries and it was ordained that they should do as the next words intimate and made an ordinance in Israel and behold they are written in the lamentations d Either in that Canonical Book of Jeremies Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities which is since lost 26 Now the rest of the acts of Josiah and his †Heb. kindnesses Ch. 32. 32. goodness e Either 1. his Piety towards God and his House Or 2 his Penignity Clemency and Kindness towards all his Subjects being of 2 most tender Disposition and Carriage both towards God ch 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah which is wholly taken up with the former and speaks little or nothing of the latter and with the following words and it doth not disagree with the Hebrew word hesed which though it doth most frequently express kindness to Men yet sometimes it notes a Mans Piety to God and his House as is manifest from Nehem. 13. 14. according to that which was written in the law of the LORD 27 And his deeds first and last behold they are written in the book of the kings of Israel and Judah CHAP. XXXVI 1. THen * 2 〈◊〉 c. the people of the land took Jehoahaz a The Contents of this Chapter for the Substance of them are explained in the Notes upon 2 Kings ch 23. 31 c. 24. 25. what is peculiar to it shall be here opened so far as is necessary the son of Josiah and made him king in his fathers stead at Jerusalem 2 Joahaz was twenty and three years old when he began to reign and he reigned three months in Jerusalem 3 And the king of Egypt †Heb. 〈◊〉 〈◊〉 put him down at Jerusalem and †Heb. 〈◊〉 condemned the land in an hundred talents of silver and a talent of gold 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem and turned his name to Jehojakim And Necho took Joahaz his brother and carried him to Egypt 5 Jehojakim was twenty and five years old when he began to reign and he reigned eleven years in Jerusalem and he did that which was evil in the sight of the LORD his God 6 * 2 〈◊〉 Against him came up Nebuchadnezzar king of Babylon and bound him in ‖ Or 〈◊〉 fetters to carry him to Babylon 7 * 2 〈◊〉 〈◊〉 Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon and put them in his temple at Babylon 8 Now the rest of the acts of Jehojakim and his abominations which he did and that which was sound in him b That Crime of Rebellion against the King of Babylon which for a time he kept in his own Breast but when he saw fit he discovered it and was convicted of it See 2 King 24. 1. behold they are written in the book of the kings of Israel and Judah and ‖ Or 〈◊〉 1 〈◊〉 〈◊〉 Jer. 〈◊〉 Jehojachin his son reigned in his stead 9 * 2 〈◊〉 〈◊〉 Jehojachin was eight years old when he began to reign c Of which see the Notes upon 2 King 24.
Bebai Jehohanan Hananiah Zabbai and Athlai 29 And of the sons of Bani Meshullam Malluch and Adajah Jashub and Sheal and Ramoth 30 And of the sons of Pahath-moab Adna and Chelal Benajah Maasejah Mattaniah Bezaleel and Binnui and Manasseh 31 And of the sons of Harim Eliezer Ishijah Malchiah Shemajah Shimeon 32 Benjamin Malluch and Shemariah 33 Of the sons of Hashum Matanai Mattathah Zabad Eliphelet Jeremai Manasseh and Shimei 34 Of the sons of Bani Maadi Amram and Uel 35 Benajah Bedejah Chelluh 36 Vaniah Meremoth Eliashib 37 Mattaniah Mattenai and Jaasau 38 And Bani and Binnui Shemei 39 And Shelemiah and Nathan and Adajah 40 ‖ Or 〈◊〉 â—…bai according to some copies Machnadebai Shashai Sharai 41 Azareel and Shelemiah Shemariah 42 Shallum Amariah and Joseph 43 Of the sons of Nebo Jehiel Mattithiah Zabad Zebina Jadau and Joel Benajah 44 All these had taken strange wives and some of them had wives by whom they had children c Whereby he implies that most of their Wives were barren Which came to pass by Gods special Providence partly to manifest his displeasure against such matches and partly that the practice of this great and necessary duty might not be encumbred with too many difficulties NEHEMIAH THis Book seems not to have been written by Ezra because it is written in a quite differing and more plain and easy stile and without that mixture of Chaldee or Syriack words which is in the Book of Ezra but by Nehemiah ch 1. 1. who writ an account of his own Transactions as Ezra did of his But whether this be the same Nehemiah who came up with Zerubbabel Ezra 2. 2. Nehemiah 7. 7. may be questioned the same name being oft given to divers Persons And for the name of Tirshatha which is used both Ezra 2. 63. Nehem. 7. 65 70. that seems to be the Title of his Office and so belongs to any Governour whether it was Zerubbabel or Nehemiah or any other CHAP. I. 1 THe words a Or rather the acts or deeds as the word oft signifies of which he here treats of Nehemiah the son of Hachaliah And it came to pass in the month * Zech. 7. 1. Chisleu b Which is the 9th month containing part of November and part of December in the twentieth year c Of Artaxerxes ch 2. 1. as I was in Shushan d The Chief and Royal City of Persia Esth. 3. 15. the palace 2 That Hanani one of my Brethren e Of my Family or Tribe or Nation came he and certain men of Judah and I asked them concerning the Jews that had escaped f Out of the slavery which they indured in strange Lands which were left of the captivity g The remnant of those numerous Captives and concerning Jerusalem 3 And they said unto me the remnant that are left of the captivity there in the province h i. e. In Iudea which was now made a province under the Persian Monarchs see the Notes on Ezra 5. 8. are in great affliction and reproach i Despised and distressed by the neighbouring Nations the wall of Jerusalem also * 2 Kin. 25. 10. is broken down and the gates thereof are burnt with fire k i. e. The walls and gates continue in the same woful plight in which Nebuchadnezzar left them the Jews not being yet in a condition to rebuild them nor having Commission from the Kings of Persia to do so but onely to build the Temple and their own private houses And this made their enemies scorn them who also would have ruined them but for fear of offending the Persian King 4 And it came to pass when I heard these words that I sate down and wept and mourned certain days and prayed before the God of heaven 5 And said I beseech thee * Dan. 9. 4. O LORD God of heaven the great and terrible God * Exod. 20. 6. that keepeth covenant and mercy for them that love him and observe his commandments 6 Let thine ear now be attentive and thine eyes open that thou mayest hear the prayer of thy servant which I pray before thee now day and night for the children of Israel thy servants and confess the sins of the children of Israel which we have sinned against thee both I and my fathers house have sinned 7 We have dealt very corruptly l Or we have wholly corrupted to wit our selves and our ways and thy Worship against thee and have not kept the commandments nor the statutes nor the judgments which thou commandedst thy servant Moses 8 Remember I beseech thee the word that thou commandedst thy servant Moses to deliver to us saying * 〈◊〉 26. 39. 〈◊〉 4. 25. â—… if ye transgress I will scatter you abroad among the nations 9 But if ye turn unto me and keep my commandments and do them * 〈◊〉 30. 4. though there were of you cast out unto the uttermost part of heaven yet will I gather them from thence and will bring them unto the place that I have chosen to set my name there 10 Now these are thy servants and thy people whom thou hast redeemed by thy great power and by thy strong hand 11 O LORD I beseech thee let now thine ear be attentive unto the prayer of thy servant to the prayer of thy servants †〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 who desire to fear thy name and prosper I pray thee thy servant this day and grant him mercy in the sight of this man m The King who though a God by Office is but a man by Nature and therefore his heart is wholly at thy disposal For I was the kings cup bearer n Whereby I had opportunity to speak to him and some Favour and Freedom with him which encouraged me to make this Prayer and to hope for some success CHAP. II. 1 And it came to pass in the month * 〈◊〉 3. 7. Nisan a Which was four months after he had heard those sad ridings The reason of this long silence and delay might be manifold either because he thought fit that some time should be spent by himself and possibly others of his brethren in seeking God by solemn Prayer and fasting for Gods blessing and the good success of this great affair or because he could not take so long and dangerous a journey in the depth of Winter or because his turn of attending upon the King did not come to him till that time or because till then he wanted a fit opportunity to move it to the King by reason of the Kings indisposition or occasions or multitude of attendants among whom there probably were diverse enemies to the Jews who he feared might hinder his design and desire in the twentieth year of Artaxerxes b Artaxerxes Longimanus the Son of the great Xerxes who reigned both with his Father and after his death alone whence the years of his reign are
this is a Canonical Book of Scripture which is manifest both from the Stile and Matter of it and from the tacite Approbation given to it by Ezekiel and James in the places now cited and from that quotation taken from it as such 1 Cor. 3. 19. and from the unanimous consent of the Church both of Iews and Christians in all Ages 3. The time in which Job lived and these things were said and done most probably was before Moses and in the days of the ancient Patriarchs This may be gathered 1. From his long Life which by comparing Ch. 1. with 42. 16. could not want much of 200 Years whereas after Moses Mens Lives were far shorter as is manifest 2. From that considerable Knowledge of God and of the true Religion which then remained among divers Gentiles which after Moses his time was in a manner quite extinguished 3. From the Sacrifices here commonly used whereas after the giving of the Law all Sacrifices were confined to the place of the Tabernacle or Temple to which even the Gentiles were to repair when they would Sacrifice to God 4. From the way of Gods imparting of his Mind to the Gentiles at this time by Dreams and Visions agreeably to Gods Method in those ancient times whereas afterward those discoveries were withdrawn from the Gentiles and appropriated to the People of Israel 5. Because there is not the least mention in this Book of the Children of Israel neither of their grievous Afflictions in Egypt nor of their glorious Deliverance out of it though nothing could have been more seasonable or suitable to the matter which is here discoursed between Job and his Friends 4. The Pen-man of this Book is not certainly known nor is it material for us to know For it being agreed who is the principal Author it is of no moment by what Hand or Pen he wrote it But most probably it was either 1. Job himself who was most capable of giving this exact account who as in his Agony he wished that his Words and Carriage were written in a Book Ch. 19. 23 24. so possibly when he was delivered from it he satisfied his own and others desires therein Only what concerns his general Character Ch. 1. 1. and the time of his Death Ch. 42. 16 17. was added by another Hand the like small Additions being made in other Books of Scripture Or 2. Elihu which may seem to be favoured by Ch. 32. 15 16. Or 3. Moses who when he was in the Land of Midian where he had opportunity of coming to the knowledge of this History and Discourse and considering that it might be very useful for the Comfort and Direction of Gods Israel who was now oppressed in Egypt did by his own Inclination and the Direction of Gods Spirit commit it to Writing And whereas the Stile seems to be unlike to that of Moses in his other Writings that is not strange considering the differing nature of the Books this being almost all Poetical and the other meerly Historical for the most part or plain Precepts or Exhortations And for the Arabick words here used it must be remembred that Moses lived 40 Years in Midian which was a part of Arabia in which he must needs learn that Language CHAP. I. THere was a Man in the Land of Uz a Which was either in Edom called The Land of Uz Lam. 4. 21. or in some part of Arabia not far from the Chaldeans and Sabeans as this Chapter witnesseth so called probably from Uz one of Esau's Posterity Gen. 36. 28. Ier. 25. 20. whose Name was * 〈◊〉 14. 14. 〈◊〉 5. 11. Job and that man was †â—…p 2. 3. perfect b Not legally or exactly as he confesseth Ch. 9. 20. but comparatively to such as were partial in their Obedience to Gods Commands and as to his sincere Intentions hearty Affections and constant and diligent Endeavours to perform all his duties to God and Men. and upright c Heb. right exact and regular in all his dealings with Men one of an unblameable Conversation doing to others as he would have others to deal with him and one that feared God d Only truly pious and devoted to Gods Worship and Service and eschewed Evil e i. e. Carefully avoiding all sin against God or Men. 2. And there were born unto him Seven Sons and Three Daughters 3. His †Oâ—… 〈◊〉 Substance also was Seven Thousand Sheep and Three Thousand Camels f Camels in these parts were very numerous as is manifest from Iudg. 7. 12. 1 Chron. 5. 21. and from the plain testimonies of Aristotle and Pliny and very useful and Proper both for carrying of Burdens in these hot and dry Countries as being able to endure thirst much better than other Creatures and for service in War and Five Hundred Yoke of Oxen and Five Hundred She-Asses g Which were preferred before He-Asses as serving for the same uses as they did and for Breeding and Milk also But He-Asses also may be included in this Expression which is of the Feminine Gender because the greatest part of them from which the denomination is usually taken were She-Asses and a very great ‡ 〈◊〉 〈◊〉 〈◊〉 Houshold so that this man was the greatest h i. e. One of the richest of all the * 〈◊〉 〈◊〉 of 〈◊〉 men in the East i To wit that lived in those parts such general Expressions being commonly understood with such limitations 4. And his Sons went and feasted k To testifie and maintain their Brotherly Love in their houses every one his day l Not every day of the Week and of the Year which would have been burdensome and tedious to them all and gross Luxury and Epicurism which holy Iob would not have permitted but each his appointed day whether his Birth-day or the first day of the Month or any other set time it matters not and sent and called for their Three Sisters to eat and to drink with them 5. And it was so when the days of their feasting were gone about m When each of them had had his turn which peradventure came one speedily though not immediately after another And there was some considerable interval before their next feasting time that Job sent and * Neh. 12. 30. sanctified them n i. e. He exhorted and commanded them to sanctifie themselves for the following work to wit by purifying themselves from all Ceremonial and Moral Pollution as the manner then was Exod. 19. 10. and by preparing themselves by true Repentance for all their sins and particularly such as they had committed in their time of Feasting and Jollity and by fervent Prayers to make their Peace with God by Sacrifice and rose up early in the morning o Thereby shewing his ardent Zeal in Gods service and his Impatience till God was reconciled to him and to his Children and offered Burnt-Offerings according to the number of them all for
k To wit the day i. e. Men in it Let it be always observed as a frightful and dismal day 6. As for that Night let darkness l i. e. Constant and extraordinary Darkness without the least glimmering of Light from the Moon or Stars seize upon it †〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be joined unto the days of the year m i. e. Reckoned as one or a part of one of them The night is distinguished from the artificial day but it is a part of the natural day which consists of 24 hours Or rather let it not rejoice among the days c. Joy here and terrour v. 5. are poetically and figuratively ascribed to the day or night with respect to men who either rejoice or are affrighted in it Let it be a sad and as it were a funeral day let it not come into the number of the Months n i. e. To be one of those Nights which go to the making up of the Months 7. Lo let that night be solitary o i. e. Destitute of all society of Men meeting and feasting together which commonly was done at night Suppers being the most solemn Meals among divers antient Nations See Mark 6. 21. Luk. 14. 16. Iohn 12. 2. Rev. 19. 9 17. let no joyful voice p Neither of the Bride and Bridegroom nor any that celebrate their Nuptials or any other merry Solemnity come therein 8. Let them curse it that curse the day q i. e. Their day to wit their Birth-day for the Pronoun is here omitted for the meeters sake For this and the following Chapters are written in verse as all grant So the Sense is when their Afflictions move them to curse their own Birth-day let them remember mine also and bestow some Curses upon it Or the day of their distress and trouble which sometimes is called simply the day as Obad. 12. Or the day of the Birth or death of that person whose Funerals are celebrated by the hired Mourners who in their solemn Lamentations used to curse the day that gave them such a Person whom they should so suddenly lose and therefore it had been better never to have enjoyed him and to curse the day in which he died as an unlucky and execrable day Or the day i. e. the Day-light which to some persons is an hateful thing and the Object of their Curses namely to leud Persons and Thieves to whom the morning Light is even as the Shadow of death Ch. 24. 17. as also to persons oppressed with deep Melancholy as it is here implied v. 20. So the sense is this They who use to curse the day only but generally love and bless the night yet let this night be as abominable and execrable to them as the day-time generally is who are ready to raise up ‖ 〈◊〉 A 〈◊〉 their mourning r Who are brim full of sorrow and always ready to pour out their Cries and Tears and Complaints and with them Curses as men in great passions frequently do Or such Mourning-Men or Mourning-Women whose common Employment it was and who were hired to mourn and therefore were always ready to do so upon funeral occasions of which see 2 Chron. 35. 25. Ier. 9. 17 18 20. Ezek. 30. 2. Ioel 1. 15. Amos â—… 16. Matth. 9. 23. And this Sense suits with the use of the last word in Hebrew Writers of which a plain and pertinent Instance is given by the learned Mercer But because that word is commonly used in another sense for the Leviathan both in this Book and elsewhere in Scripture as Psal. 74. 14. and 104. 26. Isa. 27. 1. And because this very Phrase of raising the Leviathan is used afterward Ch. 41. 25. others render the words thus Who are prepared or ready to raise the Leviathan It is evident that the Leviathan was a great and dreadful Fish or Sea-Monster though there be some disagreement about its kind or quality and that the raising of or endeavouring to catch the Leviathan was a dangerous and terrible work as is plain from Iob 41. And therefore those Sea-Men who have been generally noted for great Swearers and cursers especially when their Passions of Rage or Fear are raised being now labouring to catch this Sea-monster and finding themselves and their Vessel in great danger from him they fall to their old trade of Swearing and Cursing and curse the day wherein they were born and the day in which they ventured upon this most hazardous and terrible work Others understand this Leviathan mystically as it is used Isa. 27. 1. for the great Enemy of Gods Church and People called there also the Dragon to wit the Devil whom the Magicians both now do and formerly did use to raise with fearful Curses and Imprecations Not as if Iob did justifie this practice but only it is a rash and passionate wish that they who pour sorth so many Curses undeservedly would bestow their deserved Curses upon this day 9. Let the Stars of the Twilight thereof be dark s Let the Stars which are the Glory and Beauty of the Night to render it amiable and delightful to men be covered with thick darkness Chap. 41. 18. and that both in the Evening Twilight as is here expressed when the Stars begin to arise and shine forth and also in the further progress of the Night even till the Morning begins to dawn as the following words imply let it look for Light but have none t Let its darkness be aggravated with the disappointment of its Hopes and Expectations of Light He ascribes sense or reasoning to the Night by a Poetical fiction usual in all Writers neither let it see * Heb. the Eye-lids of the morning the dawning of the day u Heb. The Eye-lids of the day i. e. the Morning-Star which ushers in the day and the beginning and consequently the progress of the Morning Light and the Day following Let this whole natural day consisting of Night and day be blotted out of the Catalogue of Days as he wished before 10. Because it x To wit the night or the day to which those things are ascribed which were done by others in them as is frequent in Poetical Writings such as this is Or he i. e. God whom in modesty and Reverence he forbears to name Yet he doth not curse God for his Birth as the Devil presaged but only wisheth that the day of his Birth might have manifest Characters of a Curse impressed upon it shut not up the doors x That it might either never have conceived me or at least never have brought me forth of my Mothers y Which word is here fitly supplied both out of Ch. 1. 21. and 31. 18. where it is expressed and by comparing other places where it is necessarily to be understood though the Womb only be mentioned as Iob 10. 19. Psal. 58. 3. Isa. 48. 8. Ier. 1. 5. Womb nor hid sorrow from mine Eyes
and in the Evening are cut off Psal. 90. 5 6. Or rather 2. All the day long as the Phrase is 2 Cor. 11. 25. There is not a moment wherein Man is not sinking and drawing on towards Death and Corruption they perish for ever f As to humane appearance and the course of Nature as many such like passages are to be understood in this Book or in Reference to this present and worldly Life which when once lost is never recovered Iob 16. 22. Psal. 39. 13. without any ‖ Heb. 〈◊〉 the Heart regarding it g Heb. without putting the Heart to it the word Heart being understood here as also Ch. 23. 6. and 34. 23. Isa. 41. 20. as may appear by comparing 1 Sam. 9. 20. 2 Sam. 18. 3. Isa. 41. 22. and 57. 1. Where the same Phrase is used and the word Heart expressed The meaning is either 1. Yet few or no men that survive them lay it to Heart as they should do Or 2. They perish beside the Expectation of all men when both themselves and others thought their Mountain was so strong that it could not be removed Or rather 3. This is so common a thing for all men though never so high and great to perish in this manner that no man heeds it but passeth it by as a general accident not worthy of observation Oth. No man procuring or furthering it Heb. without any mans putting the hand to it i. e. They perish of themselves without any violent hand 21. * 〈◊〉 39. 11. 〈◊〉 14. Doth not their excellency h Whatsoever is really or by common estimation excellent in men all their natural moral civil accomplishments ashigh birth great riches power and wisdom c. These are sofar from preserving men from perishing as one would think they should do that they perish themselves together with those houses of clay in which they are lodged Or. go away i. e. die and perish as that phrase is oft used as Gen. 15. 15 Ios. 23. 14 Iob 10. 21. Psal. 58. 9. Eccles. 12. 5. Mat. 26. 24. with as Beth is oft used them it doth not survive them which is in them go away i they * 〈◊〉 36. 12. die even without Wisdom k Either 1. Like fools Wise men and fools die alike Eccles. 2. 16. Or 2. they never attain to perfect wisdom to that wisdom which man once had much less to that wisdom which is in God which Iob conceiteth he hath otherwise he would not so boldly censure the counsels and works of God as unrighteous or unreasonable because his humane and narrow capacity cannot fully understand them Moreover as folly is oft put for unrighteousness and wickedness so is wisdom for justice and goodness which is so known that it is needless to prove it and so by wisdom here may be meant that perfect justice and purity which Iob arrogated to himself and which Eliphaz here denies to all men v. 17 c. CHAP. V. 1. CALL now a i. e. Invite or make proclamation as this word is oft used as Deut. 20. 10. Iudg. 12. 1. Ier. 2. 2. 3. 12. 7. 2. Call them all as it were by their names consult the whole Catalogue of them all which thou didst ever know or hear of if there be any b To wit of the Saints as iâ—… follows that will answer thee c i. e. Comply with thee answer thy desires or expectations Try if there be any one Saint that will defend or allow thee in these bold expostulations with God Or as it is in the Hebrew If there be any that doth answer thee i. e. whose opinion or disposition and carriage is answerable or like to thine So answering is sometimes used as Prov. 27. 19. Eccles. 10. 19. Thou wilt find many fools or wicked men as it follows v. 2. to answer or imitate thee in their speeches and carriages but not one of the Saints like thee which deserves thy serious consideration and gives thee just cause to question thine integrity and to which of †â—… the 〈◊〉 the Saints d Either 1. the Angels who are sometimes called Saints as Iob 15. 15. Dan. 8. 13. Zech. 14. 5. because they are eminently and perfectly holy or rather 2. holy men as appears both from the Word which most commonly is so used and from the opposition of the foolish man to these v. 2. and because the example of men was more proper and effectual for Iob's conviction than of Angels wilt thou ‖ 〈◊〉 turn e Or book look about thee view them all and see if thou canst find one like thee 2. For wrath f Either 1. the wrath of God or rather 2. a man 's own wrath fretting and impatience and indignation which kills men partly naturally as it preys upon a man's spirit and wasteth him inwardly and so hastens his death of which see Prov. 14. 30. 17. 22. partly morally as it prompts him to those rash and furious and wicked actions which may procure his death and partly meritoriously as it provoketh God to cut him off and to bring upon him those further and severe strokes which he mentions in the following words killeth the foolish man g Either 1. the rash and inconsiderate man who doth not ponder things impartially but like a mad man rageth against God and torments himself and all that hear him Or 2. the ungodly man who is frequently called a fool in Scripture-language and who is here opposed to the Saints v. 1. and ‖ 〈◊〉 〈◊〉 envy h He taxeth Iob who spoke with great envy at those that were never born or were in their graves Ch. 3. 10 12 c. slayeth the silly one i Properly the man who for want of true wisdom is soon deceived with false opinions and appearances and present things which is thy case O Iob The sense of the verse may be this I perceive O Iob that thou art full of envy at wicked men who at present are or seem to be in an happier condition than thou and of wrath against God who denies thee that mercy and loads thee with afflictions and this shews thee to be a foolish and weak man For those men notwithstanding their present prosperity are doomed to great and certain misery as it here follows And so this verse coheres with the following as well as the foregoing verses 3. * 〈◊〉 37. 35. I have seen k I have oft observed it in my experience Having severely rebuked Iob for his transports of passion and intemperate speeches against God he now returns to his former Argument and proves that such dreadful and destructive Judgments of God do not befal the righteous but the wicked as he observed Ch. 4. 7 8. Withal he answers an Objection concerning the present and seeming prosperity of the wicked which he confesseth that he himself had sometimes observed the foolish l i. e. The wicked
former glory and happiness which Promise though it be not here expressed is sufficiently implied in the contrary threatning as is evident from the following words which plainly suppose it and have a reference to it such Ellipses of Contraries being not unusual in Scripture as we shall see hereafter especially in the Book of the Proverbs the evil doers 21. Till he fill thy mouth with laughing b And what I have said in general of all perfect men shall be made good to thee if thou beest such an one God will not forsake thee nor desist from doing thee good till he fill c. i. e. God will give thee such abundant matter of rejoycing that thy heart shall not be able to hold it but it shall break out at thy mouth and lips and thy lips with †Heb. shoutâ—… 〈◊〉 joy rejoycing 22. They that hate thee c That rejoyce in thy Calamities shall be cloathed with shame d i. e. Shall be wholly covered with it shall be utterly confounded when they shall observe thee whom they have despised and insulted over to be so wonderfully and surprizingly restored to thy former or a greater Felicity and the dwelling-place of the wicked e Either particularly of thy Enemies who dealt so unworthily and wickedly with thee Or more generally of all wicked men Having shewed what good God would do to the perfect man he now declares the contrary Portion of the Wicked and as he said that God would not help them v. 20. so here he adds that God will bring not onely them but their house i. e. their Family and Estate to nought †Heb. shall 〈◊〉 it shall come to nought CHAP. IX 1. THen Job answered and said 2. I know it is so a To wit as you say that God is just in all his waies that he doth ordinarily bless the Righteous and punish the Wicked of a truth but how should * Psal. 143. 2. man be just b Heb. and how c. i. e. And I know that no man is absolutely just or can defend his righteousness if God be severe to mark what is amiss in him ‖ Or bâ—…fore God with God c Either 1. being compared with God Or 2. before God as the same Phrase is taken 1 Sam. 2. 26. Psalm 130. 3 if he be brought before God's Tribunal to debate the matter with him 3. If he will contend with him d If God be pleased to contend to wit in judgment debate or plead for so this word is oft used as Hos. 2. 2. 4. 1. Mich. 6. 1. Comp. Isa. 45. 9. with man he cannot answer him one of a thousand e Either to one Accusation or Argument among a thousand which God shall produce against him Or one time of a thousand So far will he be from being able to maintain his own innocency against God if God set himself against him as his Adversary 4. * Chap. 36. 5. He is wise in heart f Either 1. really and profoundly wiâ—… or 2. wise in his mind or understanding which in Hebrew is oft called the heart as Prov. 2 10. 6. 32. Hos. 4. 11. because the Hebrews make the heart the seat of the Understanding or of the reasonable Soul The sense is He is infinitely wise and so knows all things and searcheth all mens hearts and waies and discovers a multitude of sins which mens short-sighted eyes cannot see and therefore can charge them with innumerable evils where they thought themselves innocent and â—…es far more malignity than men could discern in their sins and men cannot conceal any of their sins from him nor cheat him as they may other men with crafty devices and evasions So that there is no contending with him and mighty in strength g i. e. Omnipotent and therefore if men contumaciously persist in contending with him after they are convicted and condemned he can easily crush them So that whether men contend with God by wisdom or by strength which are the two waies of one mans contending with another God will be Conquerour who hath hardned himself against him h i. e. Obstinately contended with him Or spoken hard things towards him quarrelling with him opposing and reproaching God's Providence towards him as hard and unjust Compare Iude v. 15. and hath prospered i Heb. Hath been at peace i. e. hath not provoked God to his own destruction A common Figure called Meiosis whereby more is understood than is expressed 5. Which removeth the Mountains k He proceedeth to give particular Evidences of the Divine Power and Wisdom which he mentioned vers 4. and they know not l i. e. Suddenly and unexpectedly ere they were aware of it They i. e. the Mountains to which he ascribes Sense and Knowledge figuratively as hath been oft noted which overturneth them in his anger m In token of his displeasure with men that lived upon them or near them 6. Which shaketh the earth n i. e. Great portions of it by Earthquakes or by removing Islands which sometimes hath been done out of her place and the pillars o i. e. The strength or the strongest parts of it the Mountains yea the deep and inward parts of it which like Pillars supported those parts which appear to our view and yet have been discovered and overturned by Earthquakes thereof tremble 7. Which commandeth the Sun and it riseth not p He speaks either 1. of that which God can do or rather as he doth in the foregoing and following Instances 2. Of what God actually doth and that either 1. ordinarily and so he gives Laws to the Sun that it shall not rise but at such times and to such places and in such manner as he hath appointed as that it shall rise constantly at its set time and never disorderly that it shall not rise for divers Months together in some parts of the World c. Or rather 2. Extraordinarily for of such Works of God he discourseth in this place and so it may note either some stop given to the Sun for a small season like that in Ioshua's time which might have been though it be not recorded or some extraordinary tempest or dark season wherein the morning is made darkness as the phrase is Amos 4. 13. Compare 5. 8. wherein the Sun doth not at all appear as it was for many â—…ays together Act. 27. 20. and consequently is to those places and persons as if he were not risen For things in Scripture are oft said to be or not to be when they appear or disappear of which some Instances have been formerly given and more we shall have hereafter in their proper places and sealeth up the stars q i. e. As it were covereth and shutteth them up that they may not shine as in dark and dismal Tempests like that now mentioned Act. 27. 20. when neither sun nor stars appeared for many days 8.
translated either 1. Breasts But that seems very improper here because mens Breasts do not use to be filled with Milk Or 2. Milk-Pails But their fulness is common and no sign of eminent plenty which is here designed Besides the following Branch which in Iob and elsewhere frequently explains the former implies that it signifies some part of mans Body as all the ancient Interpreters render it either the sides as some of them have it or the bowels as others But for the following Milk they read Fat the Hebrew Letters being exactly the same in both words and the Hebrews by the name of Milk do oft understand Fat are full of Milk and his Bones are moistened with Marrow t Which is opposed to the dryness of the bones Job 30. 30. Psal. 102. 3. which is caused by Old-age or grievous Distempers or Calamities 25. And another u Either 1. Another wicked man Or 2. Any other man promiscuously considered either good or bad So hereby he shews how indifferently and alike God deals the concerns of this Life to one and another to good and bad So he shews that there is a great variety in Gods Dispensations that he distributes great Prosperity to one and great afflictions to another no worse than he according to his wise but secret Counsel dieth in the bitterness of his Soul x i. e. With Heart-breaking Pains and Sorrows and never eateth with Pleasure y i. e. Hath no pleasure in his Life no not so much as at Meal-time when Men usually are most free and pleasant 26. They shall lie down alike in the dust z All these worldly differences are ended by Death and they lie in the Grave without any distinction till the time of General Resurrection and Judgment comes So that no man can tell who is good and who is bad by any Events which befall them in this Life and the Worms shall cover them 27. Behold I know your thoughts a I perceive what you think and will object and say for your own defence and the Devices b Or evil Thoughts for so this word is oft used as Prov. 12. 2. 14. 17. 24. 8. Isa. 32. 7. which ye wrongfully imagine c Or wrest or violently force For they strained both Iobs words and their own thoughts which were byassed by their prejudice and Passion against Iob. against me d For I know very well that your discourses though they be of wicked men in the general yet are particularly levelled at me 28. For ye say e To wit in your minds where is the House of the Prince f i. e. It is no where it is lost and gone This is spoken either 1. Of Iob or his eldest Son whose house God had lately overthrown Or rather 2. In general of wicked Princes or Potentates as the following answer sheweth So the meaning of the question is That it was apparent from common observation that eminent Judgments even in this Life were sooner or later the portion of all ungodly Men. and where are †Heb. 〈◊〉 of the Tabernacles of the wicked the Dwelling-places of the wicked g which is added to limit the former Expression and to shew that he spake only of wicked Princes 29. Have ye not asked them that go by the way h These are the words either 1. Of Iob's Friends who thus continue their former Discourse by a second Enquiry Or rather 2. Of Iob himself who answers one question with another You may learn this which is the matter of our debate to wit that good men are oft afflicted and that wicked men do commonly live and die in great prosperity and are not punished in this World even from them that go by the way i. e. either from Travellers who having seen and observed many Persons and places and events are more capable Judges of this matter or from any person that passeth along the high-way from every one that you meet with It is so vulgar and trivial a thing that no man of common sense is ignorant of it and do ye not know their Tokens i i. e. The Examples or Evidences or Signs of this truth which they that go by the way can produce They will shew here and there in divers places the goodly Houses and Castles and other Monuments of Power and dignity which wicked Potentates have erected and to this day do possess and in which divers of them live and die He alludes here to those Tokens which are set up in high ways for the direction of those who travel in them 30. * Prov. 16. 4. That the wicked k This is the thing which they might learn of Passengers is reserved l Or with-held or kept back to wit from falling into common Calamities though in truth he be not so much kept from Evil as kept for evil he is reserved from a less that he may be swallowed up in a greater misery as Pharaoh was kept from the other Plagues that he might be drowned in the Sea to the day of Destruction they m He speaketh of the same person only the singular number is changed into the plural possibly to intimate that although for the present only some wicked men were punished yet then all of them should suffer shall be brought forth n To wit by the conduct of Gods Providence and Justice as malefactors are brought forth from Prison to Judgment and Execution though they be brought to it slowly and by degrees and with some kind of Pomp and State as this word signifies to †Heb. the day of Wrath. the day of Wrath o Heb. To the day of Wrath i. e. of special and extraordinary Wrath either to some terrible and desolating Judgments which God sometimes sends upon wicked Princes or People Or to the day of the last and general Judgment which is called in Scripture the day of Wrath For the day of the general Resurrection and Judgment was not unknown to Iob and his Friends as appears from Ch. 19. 25 c. and other passages of this Book 31. Who shall declare his way to his face q i. e. Plainly and whilest he lives as the same Phrase is used Deut. 7. 10. and who shall repay him what he hath done r No man can bring him to an account or punishment p i. e. His wicked course and actions and whither they lead him His power and splendour is so great that scarce any man dare reprove him for his sin or shew him his danger 32. Yet s Heb. And. The pomp of his death shall be suitable to the glory of his Life shall he be brought t With Pomp and State as the word signifies to the †Heb. Graves Grave u Heb. to the Graves i. e. to an honourable and eminent Grave The plural number being oft used Emphatically to note Eminency as Iob 40. 10. Prov. 1. 20. Lam. 3.
my heart loose to covet and seek after forbidden things which mine eyes have seen which may design either 1. the lust of uncleanness But of that he had spoken v. 1. and reneweth the discourse v. 9. Or rather 2. the lust of Covetousness which is called the lust of the eyes 1 John 2. 16. partly because it is oft caused by sight as Ios. 7. 21. and partly because oft-times all the satisfaction it gives is to please the sight Eccles. 5. 11. And this sin is most legible in the following punishment v. 8. where his loss answers to this evil gain The Phrase notes the common method and progress of sin which is to enter by the eye to the heart Gen. 3. 6. Num. 15. 39. Eccles. 2. 10. 11. 9. and if any blot r Or blemish to wit any unjust gain If I have in my hands or possession any Goods gotten from others by fraud or violence which would be a great scandal and a blot to my reputation hath cleaved to mine hands 8. Then let me sow and let another eat s Let strangers enjoy the fruit of my labours according to God's Curse Levit 26. 16. Deut. 28. 30. yea let my off-spring t As this word is used Iob 5. 25. 27. 14. Or rather my encrease or growths or sprowts i. e. all my Plants and Fruits and improvements For 1. so the word properly signifies 2 So this latter Branch of the Verse explains the former as is most frequent in this and some other Books of Scripture 3. He had not now any Children to be rooted out be rooted out 9. If mine heart have been deceived by a woman u To wit by a strange Woman or rather by my Neighbours Wife as the next words limit it for of a Maid he spoke before v. 1. and this cannot be meant of his own Wife He saith by a woman i. e. either by gazing upon her Beauty so as to be enamoured with it and to lust after her or by her perswasions or allurements Or concerning a woman i. e. concerning impure conversation with a forbidden woman The Phrase is very emphatical taking from himself and others the vain excuses wherewith men use to palliate their sins by pretending that they did not design the wickedness but were meerly drawn in and seduced by the strong inticements and provocations of others All which Iob supposeth and yet nevertheless owns the great guilt of such practises even in that case as well knowing that temptation to sin is no justification of it or if I have laid weight at my neighbours door x Watching for a fit opportunity to defile his Wife Compare Prov. 7 8 9. 10. Then let my wife grind unto another y Either 1. let her be taken captive and made a slave to grind in other mens Mills which was a sore and vile servitude Exod. 11. 5. Iudg. 16. 21. Isa. 47. 2. Mat. 24. 41. Or rather 2. let her be defiled by another man as the next words expound it and as the Hebrews understand it and as this very Phrase is used by very ancient both Greek and Latine Authors Of which see my Latine Synopsis on this place And this is to be cautiously understood not as if Iob desired or would permit a requital in the same kind but onely that if in that case God should give up his Wife to such a wickedness he should acknowledge his justice in it and though with abhorrency of the sin accept of that punishment of it and let others bow down upon her z Another modest expression of a filthy action whereby the Holy Ghost gives us a Pattern and a Precept to avoid not only unclean actions but also all immodest expressions 11. For this a To wit Adultery whether committed by choice and design or by the sollicitation of the Woman v. 9. is an heinous crime yea it is an iniquity to be punished by the Judges b Heb an iniquity of the judges i. e. which belongs to them to take cognizance of and to punish and that with death and that not only by the â—…aw of Moses Deut. 22. 22. but even by the Law of Nature as appears from the known Laws and Customs of Heathen Nations in that case See also Gen. 38. 24. This is opposed to those secret and lesser sins which are only known to and punished by God 12. For it is a fire that consumeth to destruction c For this sin would be as a secret but consuming fire wasting my estate and Reputation and Body and Soul too provoking God and enraging the Husband and bringing down some extraordinary Vengeance upon me And therefore the fear of God kept me from this and such like wickedness and would root out all mine encrease d i. e. All my Estate Compare Prov. 6. 27. 13. If I did despise the cause of my man-servant e If I used my power over him to overthrow him or his just rights And seeing it is known that I was so just and kind to them over whom I had such unlimited power it is not probable that I should be guilty of such cruelty to others as you impute to me or of my maid-servant when they contended with me f Either for imposing heavier burdens than they could bear or for not providing for them those supports which their nature and necessity required or for any other plausible cause I heard them patiently and indifferently and did them right even against my self if by any mis-information or passion I had done them any Injury 14. What then shall I do when * Psal. 44 21. God riseth up g To wit to plead the Cause of the Oppressed against the Oppressor and to execute judgment as this Phrase is used Psalm 68 1. Zach. 2. 13. and elsewhere I used my Servant like one who was also my self a Servant and had a Master in Heaven Col. 4. 1. to whom I was to give an account of my carriage to my Servant and to all men and when he visiteth h i. e. When he shall call me to his Tribunal and severely examine all my actions and particularly the Cause between me and my servant what shall I answer him i What Apology shall I make for my self 15. * Chap. 34. 19. Prov. 14. 31. 22. 2. Mal. 2. 10. Did not he that made me in the womb make him k I considered that he was though my Servant yet my Fellow-creature made by the same God and therefore one of God's Subjects whom I could not abuse without the injury of his supream Lord. and ‖ Or did he not fashion us in one womb did not one fashion us in the womb l Heb. Did he not form us in one womb Not in one individual Womb but in a Womb of the same kind in an humane Womb with a Body and Soul of the same nature and quality a reasonable and immortal Creature and made after
He seems to himself and others to be lost and past all hopes of recovery Which he adds for Iob's comfort in his desperate condition and and his life to the destroyers a To the instruments of death or destruction whether it be Angels whom God sometimes useth in those cases or â—…vils who have the power of Death Heb. 2. 14. or Diseases 〈◊〉 by God's appointment are ready to give the fatal blow 23. If there be a messenger b Either 1. an Angel sent to him from Heaven upon this errand for the Angels are ministring Spirits Psalm 103. 20. Heb. 1. 14. and are and especially in that time and state of the Church were frequently employed by God upon Messages to men But why then should he say one of a thousand Angels seeing any the meanest Angel was very competent for this work Or rather 2. a Prophet or Teacher for such are oft called by this Name as Iudg. 2. 1. Mâ—… 2. 7. 3. 1. Rev. 1. 20. and such persons are appointed by God for and are most commonly imployed in this work with him c Either 1. with God to plead man's Cause and to pray to God for man Or rather 2. with man who is expressed in the last clause of this Verse and of whom this same Pronoun him is twice used in the next Verse Nor is it strange that the Pronoun Relative is put before the Noun to which it belongs but uâ—…ual in the Hebrew language as Exod. 2. 6. Prov. 5. 22. 14 33. and elsewhere an * 〈◊〉 43. 〈◊〉 interpreter d One whose Office and work it is to declare the mind of God unto the sick-man and wherefore God contends with him and what God would have him to do one among a thousand e A person rightly qualified for this great and hard work such as there are but very few searce one of â—… thousand which expression is used to denote the rarity â—…nd fewness of persons Eccles. 7 28. By which words he doth covertly reflect upon Iob's three Friends and imply that they were not such persons though they had undertaken to perform this offce or work to Iob and withal modestly intimates that although he was in himself mean and inferiour to all of them as he acknowledgeth yet he was selected by God for this work which he saith not out of a desire of vain boasting of himself but to dispose Iob to a more diligent attention unto and a more ready entertainment of his present discourses to shew unto man his uprightness f Or rectitude or rigâ—…ousness His i. e. either 1. God's To convince a man that God is just and right in all his dealings with him though never so fevere of which Iob was not yet convinced Or rather 2. man's to teach man his duty or to direct him to the right way and method how he may please God and procure that mercy and deliverance which he thirsts after which is not by quarrelling with God as Iob did but by an humble confession and hearty detestation and forsaking of his sins and supplication to God for mercy in and through Christ the Redeemer of whom Iob spoke before Or thus To discover to man that although he be afflicted yet he is an upright and righteous person and consequently in God's favour about which good men oft doubt and need the help of a skilful Minister to satisfie them therein But this seems not so well to suit Iob's case who was sufficiently and more than enough perswaded of his own Integrity and needed no Minister to preach that Doctrine to him 24. Then g In that case or upon the sick-man's knowledge and practice of his duty he h Either 1. the Messenger or Interpreter last mentioned who is pitiful unto the sick man and in compassion to him doth all that he can for him counselling and comforting him and praying to God for his recovery in the following words Deliver him c. for the sake of that ransom which thou hast revealed and I have discovered to him Or rather 2. God who is oft in this Book designed by this Particle he or him whose property and prerogative it is to be gracious unto man and who alone can speak the following words with power and authority is gracious unto him i Pardoning his sins and delivering him from his dangerous disease and from death and from the Hell which attends upon it and saith k To the Angel or Messenger Deliver him l To wit ministerially and declaratively in which sense the acts of forgiving Sins and reconciling Sinners and saving Souls are ascribed to God's Ministers as Iohn 20. 23. 2 Cor. 5. 19 20. 1 Tim. 4. 16. Declare to him that I have pardoned and will heal him from going down into the pit I have found ‖ Or 〈◊〉 〈◊〉 〈◊〉 a ransom m Although I might justly destroy him and should do it if I were severe to mark what is amiss in him yet I will spare him for I have found out an expedient and a way of ransoming and redeeming Sinners from Death both temporal and eternal which they by their sins have deserved which is by the death of my Son the Redeemer of the World which shall be in the fulness of time and with respect to which I will pardon this sick man and others that shall repent and sue to me for mercy as he hath done 25. His flesh shall be fresher †Heb. 〈◊〉 〈◊〉 〈◊〉 than a childs n i. e. More sound and tender These joyful tidings delivered to him by God's Messenger shall revive his Spirit and by degrees restore his former health and vigour he shall return to the days of his youth o i. e. To the same healthfull and strong constitution of body which he had in his youth 26. He p Either 1. the Messenger or rather 2. the sick Man p Being engaged and encouraged to do so either by the foresaid gracious Message or by his miraculous recovery through God's goodness shall pray unto God q and he will be favourable unto him r In hearing and answering his Prayers which before he seemed to neglect and he shall see his face with joy s Either 1. God will look upon the Man with a smiling or well-pleased countenance whereas before he either hid his Face from him or frowned upon him Or 2. The Man shall then be emboldened and encouraged to look God in the Face with comfort and joy which before he was not without cause afraid to do but now he shall find that God is reconciled to him by the blessed effects of it both in his Body and in his Conscience for he will render unto man his righteousness t i. e. According to his righteousness or the fruit of his righteousness as on the contrary iniquity is oft put for the punishment of iniquity The sense is He will deal with him as with one reconciled
is great k An ironical Question If thou pretendest that thou knowest these things and caâ—…t readily answer these Questions how comest thou by this knowledge Was it from hence because thou wast born when I made the World and that first constitution of the Light and Darkness in that order and succession which continues to this day and thereby hadst the opportunity of inspecting my works and seeing whence the Light came and because thou hast gained this knowledge by long experience as having lived ever since the Creation of the World until this time Whereas in truth thou art but of yesterday and knowest â—…othing as was said Ch. 8. 9. But the words are and may be otherwise rendred dost or didst thou know either by thy own remembrance or by the information of others that thou waâ—…t then born to wit when I made the World Or didst thou know that thou shouldst then be born then to wit when thou wast born Or didst thou then know the two Hebrew Particles being transplaced as is not unusual in that Language that thou shouldst be born How couldst thou know this when thou hadst no being and that the number of thy days should be great That thou shouldst live so long as thou hast lived Thou couldest neither foreknow the time of thy Birth nor the length of thy Life Or and is the number of thy days great i. e. So great that it reacheth to the time of the Worlds Creation 22. Hast thou entred into the treasures of the snow or hast thou seen the treasures of the hail l Dost thou know where I have laid up those vast quantitys of Snow and Hail which I draw forth when I see fit dost thou know the causes of them and the way to produce them But if thou art unacquainted with these treasures it is intolerable presumption in thee to pretend that thou knowest those treasures of Wisdom which lye hid in my own Breast 23. Which m i. e. Which Snow and especially hail I have reserved against the time of trouble n i. e. When I intend to bring trouble or calamity upon a Countrey or People for their sins or for their trial Or against the time of the enemy i. e. when I intend to punish mine or my Peoples enemies and to fight against them with these weapons Of which see instances Exod. 9. 14. Ios. 10. 11. Compare 1 Sam 7. 10. Iob 36. 31. Isa 30. 30. against the day of battle and war 24. By what way o Dost thou know all the causes means methods and circumstanceâ—… of this work of God is the light parted p Or dispersed or distributed to wit in the Air or upon the face of the Earth By light he understands either 1. the Lightning which breaks forth suddenly out of a Cloud and with strange swistness disperseth it self and Heeth from East to West as is noted Mat. 24. 27. But this word light put by it self and being understood properly is constantly used in this Book for the light of the Sun and never for the Lightning and where it is meant of the Lightning there is some other word added to it as Chap. 37. 15. where it is called the light of his Cloud And besides he speaks of the Lightning in the next Verse which were superfluous if it were here mentioned Or rather 2. of the light of the Sun which is commonly called light without any other word added to it as Iob 3. 4 9 16. 24. 14. 25. 3. c. And this light of the Sun is variously parted or distributed in the World shining in one place and time when it doth not shine in another or for a longer time or with greater brightness and power and vertue than it doth in another All which are the effects of God's infinite Wisdom and Power and such as were out of Iob's reach to understand or at least to effect which scattereth the east-wind upon the earth q i. e. Which light scattereth c. i. e. raiseth the East-wind and causeth it to blow hither and thither upon the Earth For as the Sun is justly called by the Poets and others the Father of the Winds because he draws up those exhalations which give matter to the Winds and for other reasons so in particular the East-wind is oft observed to rise together with the Sun from which also it hath both its Latin and Greek Name But some make this a distinct Question from the former and render the words thus and repeat by which way the East-wind under which all the other Winds may be comprehended scattereth it self upon the Earth i. e. Whence the Winds come and whither they go which is mentioned as a secret in Nature Ioh. 3. 8. and how it comes to pass that they blow in such several manners and with such various and even contrary effects Or thus and by which way the East-wind scattereth to wit the Clouds or other light things for this is noted in Scripture to be a most vehement Wind and to scatter the Clouds Exod. 14. 21. Ionah 4. 8. upon the Earth i. e. whence it comes to pass that the East-wind was so violent and furious But the words may be rendred thus Which i. e. which light of the Sun or when it to wit this light scattereth it self as divers here render this word that conjugation being often used reciprocally as is confessed from the prefix Mem being understood as it is very frequently in the Hebrew Text the East for this Hebrew word doth not onely signifie the Eastern Wind but also the East or the Eastern part of the Heavens or Earth as Ezek. 40. 19. 42. 16. Habakk 1. 9. in many other places and Kedem the root of this word is constantly so used upon or over the Earth all over the Earth and this is justly mentioned as a wonderful work of God that as soon as ever the Sun ariseth it parteth or scattereth its light in an instant from one end of the Hemisphear to another But this I propose with submission 25. Who hath divided a water-course for the overflowing of waters r For the showers of Rain which come down out of the Clouds orderly moderately and gradually as if they were conveyed in Pipes or Channels which without the care of God's Providence would fall confusedly and all together and instead of refreshing would overwhelm the Earth or a way for the lightning of thunder s i. e. For that Lightning which breaking out of the Cloud with violence causeth Thunder Or for Lightning and Thunder Who opened a passage for them out of the Cloud in which they were imprisoned And these are here joyned with the Rain because they are commonly accompanied with great showers of Rain which is here noted as a wonderful work of God that Fire and Water should come out of the same Cloud 26. To cause it to rain t That the Clouds being broken by Lightning and Thunder
how to govern it which thou presumest to do be willing to serve thee y Canst thou tame him and bring him into subjection to thy command or abide by thy crib z Will he suffer himself to be tied or confined there all Night and to be reserved to the work of the next day as the oxen do Surely no. And if thou canst not rule such a Creature as this much less art thou able to govern the World or to teach me how to govern it which thou presumest to do x It is much disputed among the Learned but is not needful to be known by others whether there be or ever was such a Creature as we call the Unicorn or whether this Reem which is the Hebrew name of it be the Rhinoceros as some would have it or a certain kind of wild Goat called Onyx which is very tall and strong and untractable or one of that kind of wild Oxen or Bulls called Uri which may seem most probable both from the description of this Creature here and elsewhere in Scripture which exactly agrees with its description given by other Authours and from the description of his work in this place which must in all reason be agreeable to Creatures of that general kind and from the conjunction of this Creature with Bullocks in Scripture Deut. 33. 17. and especially Isa. 34. 6 7 where having put Lambs and Goats and Rams together v. 6. as Creatures of the same or very like sort he mentions Bullocks and Bulls Reems v. 7. as belonging to the same general sort of Creatures But this I shall not positively determin here He that would know more may see what the Reverend and Learned Mr. Caryl hath upon this Text out of Bootius and others and my Latin Synopsis on Numb 23. 22. 10. Canst thou bind the Unicorn with his band in the furrow a i. e. In thy furrowed Field by a Metonymy Or to or for as the prefix Beth is oft used as Gen. 1. 4. Levit 16. 22. Iob 24. 5. the furrow i. e. to make Furrows or to Plow for which work Cattle use to be bound together that they may be directed by the Husbandman and may make right Furrows or will he harrow the valleys b To wit the low grounds which are most proper for and most imployed in the work of Plowing after thee c Under thy conduct following thee step by step 11. Wilt thou trust him d To wit for the doing of these works because his strength is great e Because he is very able for thy work And wilt thou by thy power make him willing or force him to put forth and spend his strength in thy service or wilt thou leave thy labour f Either 1. thy work of Plowing and Harrowing Or rather 2. the Fruit of thy labour or the goods gotten by thy labour as this word is oft used as Deut. 28. 33. Iob 20. 18. Psal. 78. 46 128. 2. Ioh. 4. 38. to wit the Fruits of the Earth procured by God's blessing upon thy industry to him g To be brought home by him into thy Barns as the next Verse explains it 12. Wilt thou believe him that he will bring home thy seed h Heb. will return thy seed either 1. by Plowing and Harrowing thy Land so well that it shall make a good return to thee for thy seed Or rather 2. by bringing into thy Barn as it follows thy seed i. e. the product of thy seed or thy sheaves of Corn as this word is used Hagg. 2. 19. and gather it into thy Barn 13. Gavest thou i The Stile of this Book is very concise and some Verb is manifestly wanting to supply the sense and this seems to be fitly understood out of v. 19. where it is expressed the goodly k Or triumphant that wherein it triumpheth or prideth it self wings l Or feathers Heb. wing or feather The Peacocks beauty lies in its tail which may well enough be comprehended under this Name as it is confessed that the Latin word Ala which properly signifies a wing is used by Martial and Claudian to express the Peacoks tail unto the Peacoks m Or as some render it to the Ostrich whose wings are much more great and goodly than those of the Peacock And for the other word in the next Clause which is rendred Ostrich they translate it another way For that the Hebrew word Hasidah doth not signifie an Ostrich seems plain from the mention and description of that Bird Psal 104. 17. Ier. 8. 7. Lament 4. 3. Zech. 5. 9. which doth not at all agree to the Ostrich And forasmuch as the following Verses do evidently speak of the Ostrich and it is absurd to discourse of a Bird which had not been so much as named and consequently the name of it must be found in this Verse and there is no other word in this Verse which bids so fair for it it may seem probable that this word is not to be rendred the Peacock though it be so taken by most but the Ostrich Nor is it likely that both the Peacock and the Ostrich should be crouded together into one Verse especially when all the following Characters belong onely to the latter of them Add to this that it is confessed even by the Hebrew Writers themselves that there is a great uncertainty in the signification of the Names of Birds and Beasts and therefore it is not strange if many Interpreters were mistaken in the signification of this word or ‖ Or the feathers of the Stork and Ostrich wings and feathers unto the Ostrich n Or or the wings or feathers of the Stork or or the Ostrich Or didst thou give which may be repeated out of the former branch the wings and feathers to the Stork Or verily the Particle im being oft used as a note of confirmation as Psal. 59. 16. 63. 7 Prov. 3. 34. 23. 18. it hath wings and feathers like those of a Stork for so indeed they are black and white like them And this may be noted as a great and a remarkable work of God that it should really have wings and feathers as other Birds have and particularly the Stork who comes nearest to it in bulk and colour although otherwise by its vast bulk it might seem to be a Beast rather than a Bird as it is also called by Aristotle and Pliny and others 14. Which o i. e. Which Ostrich whose property this is noted to be by Naturalists Or But for this unnatural quality is opposed to the goodliness of her wings or feathers leaveth her eggs in the earth p In the place where she lays them where she leaves them either 1. from care lest she should crush and break them if her vast body should sit upon them or rather 2. from forgetfulness or carelesness or unnaturalness or folly to which it is manifestly ascribed in the following Verses and
Psal. 31. 7. 101. 4. Hos. 8. 4. Amos 3. 2. He approveth loveth and delighteth in them and in the course of their lives and therefore will recompence them Or he careth for and directeth their actions to a blessed Issue the way of the righteous but the way of the ungodly shall perish ‖ All their wicked designs and courses shall come to nothing and they shall perish with them PSAL. II. The ARGUMENT THE pen-man of this Psalm was David as is affirmed Act. 4. 25. As for the matter or subject of it it may seem to have some respect unto David and to his advancement to and settlement in the Throne of Juda and Israel but the chief design and scope of it and the primary intention of the holy Ghost in it was to describe the Messiah and his Kingdom as is manifest 1. From express testimonies of the new Testament to that purpose as Act. 4. 25. 13. 33. Heb. 1. 5 5. 5. and 2. From the consent of the ancient Hebrew writers who did unanimously expound it so as is confessed by their own brethren particularly by Rabbi Solomon Jarchi upon this place who hath this memorable passage Our Doctors expounded this Psalm of the King Messiah but that we may answer the Hereticks by which he means the Christians as all know it is expedient to interpret it of David's person as the words sound Which words altho they are left out of the latter Editions of that book either by the fraud of Jews or carelesness or mistake of others yet are extant in the ancient Editions of it 3. From divers passages of the Psalms which do not agree to David but to Christ only as the title of Son of which see Heb. 1. 4 5. The extent of his Kingdom v. 8. and divine Worship v. 11 12. 1 VVHY a Upon what provocation or to what end or purpose * Act. 4. 25. do the heathen b Or Gentiles who did so against David as we see 2. Sam. 5. 6 17. 1. Chr. 14. 8. c. and against Christ Luk. 18. 32. Act. 4. 25 c. ‖ Or tumultuously assemble rage and the people c This is either another expression of the same thing as is usual in Scripture or as the former word notes the Gentiles so this may design the Iews or Israelites who also combined against David 2 Saâ—… 2. 8 c. and against Christ Act. 4. 27. tho they were all of one nation and descended from one and the same mother as this word signifies and it is used Gen. 25. 23. †Heb. meditate imagine a vain thing d What they shall never be able to effect and if they could it would do them no good as they fancy but great hurt 2. The kings e Either those mentioned 2. Sam. 5. 8. or rather Herod the great and the other Herod and Pilate and others with or after them of the earth f So called in way of contempt and to shew their madness in opposing the God of heaven set themselves g The word notes their firm purpose and professed hostility and the combination of their counsels and forces and the rulers take counsel together against the LORD h Either directly and professedly or indirectly and by consequence because against his anointed and against his counsel and command and i Or that is as that particle is oft used the latter clause explaining the former and shewing in what sence they fought against that God whom they pretended to own and worship against his anointed k Against such a King whom God hath chosen and exalted and wonderfully accomplished and set up for his work and service who therefore will certainly defend him against all his Enemies saying 3. * Nah. 1. 〈◊〉 Let us break their l i. e. The lords and his anointeds bands m Which they design to put upon our necks that they may bring us into subjection They mean the laws of God which the King would oblige them to observe which though easy and pleasant in themselves and to good men Mat. 11. 29 30. 1. Iohn 5. 3. yet are very grievous and burthensom to corrupt nature and to men of wicked lives asunder and cast away their cords from us n The same thing expressed with a little more emphasis Let us not only break off their yoke and the corâ—…s by which it is fastened upon us but let us cast them far away that they may never be recovered and we may never be brought into bondage again 4. * Psal. 37. 1â—… 59. 8. Prov. 1. â—…6 He that sitteth o As the Judg upon his tribunal and as the King of the whole world upon his royal throne who without stirring from his place can with one look or word destroy all his enemies in the Heavens p This is opposed to their being and reigning upon earth v. 2. and is mentioned here as it is in other places of Scripture as an evidence both of Gods clear and certain knowledg of all things that are done below as is noted Psal. 11. 4. And of his soveraign and irresistible power as is hence gathered Psal. 115. 3. See the preface to the Lord's prayer shall laugh q i. e. Shall both despise and deride them and all their crafty devices which he shall manifest to the world to be ridiculous and contemptible follies Compare 2. Kings 19. 21. Psal. 37. 13. the LORD shall have them in derision 5. Then r In the midst of all their plots and confidences of success shall he speak to them in his wrath s He shall severely rebuke them not so much verbally as really by dreadful judgments For Gods speaking is oft put for his actions and so here it is explained by vexing in the next branch Or he shall pronounce a terrible Sentence against them and ‖ Or 〈◊〉 vex them in his sore displeasure 6. Yet t Notwithstanding all their artifices and powerful combinations have I †Heb. 〈◊〉 set u Heb. I have anointed i. e. designed appointed or constituted as this word is commonly used in Scripture as of Priests 1. Chron. 29. 22. and of Prophets 1. Kings 19. 16 19 20. So also of Kings as Iudg. 9. 8 15. 2. Sam. 2. 4 7. 3. 39. Ezek. 28. 14. my king x In a singular manner who hath not his kingdom by succession from former Kings nor by election of the people as other Kings have but by my special and extraordinary destination and who ruleth in my stead and according to my will and for my service and glory †Heb. 〈◊〉 lion the hill of 〈◊〉 holyness upon my holy hill of Zion y i. e. Over my Church and People Sion properly and strictly taken was an hill on the north part of Ierusalem Psal. 48. 2. where there was a strong fort which when David had taken he called it
to Honour and preserve the Lords anointed 5. Hold up my goings in thy paths u As by thy Word and Grace thou hast hitherto kept me from the Paths of evil men and led me into thy Paths so I pray thee enable me by the same means to persevere in thy ways and in mine abhorrency of wicked Courses that my footsteps †Heb. be not moved slip not x That I may not fall into that sin of revenging my self upon Saul to which I may be more and more tempted nor into any other sin whereby thou mayst be provoked or men may be offended and Religion disgraced 6. I have called upon thee y It hath been and still is and shall be my constant Course to apply my self to thee for assistance and for deliverance for thou wilt hear me O God z For though thou mayst delay for a season I am well assured that thou wilst hear and answer me incline thine ear unto me and hear my speech 7. * Psal. 31. 21. shew thy marvellous loving kindness a To wit in preserving and delivering me which if thou dost I must ever acknowledge it to be an Act of kindness or free Grace or undeserved Bounty yea and of marvellous kindness because of my extream and pressing Dangers out of which nothing but a wonder of Gods mercy and power can save me O thou ‖ Or that savest them which trust in thee from those that rise up against thy right 〈◊〉 that savest by thy right hand b i. e. By thy great Power them which put their trust in thee c Or in it i. e. In thy right Hand as was now expressed Or because of as the Hebrewâ—… prefix Mem oft signifies as Psal. 12. 6. and elsewhere those that exalt themselves as this word signifies Iob. 20. 27. and 27. 7. Psal. 59. 1 not only against me but against thee who hast engaged and declared thy self for me So this Prayer is like that Psal. 66. 7. Let not the Rebellioâ—…s exalt themselves But this place is otherwise translated in the Margent of our Bibles with which divers others both Antient and latter Interpreters agree and that more agreeably to the Order of the words in the Hebrew text O thou that savest or usest to save them which trust in thee or as the Hebrew word may be properly rendred without any Supplement Believers from those that rise up against thy right Hand i. e. Either against thy mighty Power which thou hast already shewed in my wonderful Preservation Or against thy Counsel which is called Gods hand Act. 4. 28. and revealed Will concerning my advancement to the Kingdom which divers of these men did knowingly oppose as may be gathered from 2 Sam. 3. 9 10. Or against the man which word is oft understood whereof examples have been given and more we shall have in this Book of thy right Hand as David is called Psal. 80. 17. According to this Translation his Prayer is inforced with a double motive to wit his trust is in God and his Enemies opposition against God from those that rise up against them d Which God hath marvellously fenced on every side and men use their utmost Care and Diligence to keep e. 8. * Deu. 32. 10. Zech. â—… â—… Keep me as the apple of the eye e hide me under the shadow of thy wings f As an Hen doth her Chickens 9. From the wicked g Or Because of the wicked †Heb. 〈◊〉 wast me that oppress me from †Heb. 〈◊〉 〈◊〉 against 〈◊〉 soâ—…l my deadly enemies h Heb. from those who are mine Enemies in or for or against my which Pronoun is easily supplied out of the â—…oregoing Word where it is expressed Soul or Life i. e. Whom nothing but my Blood and Life will satisfie who compass me about i Which shews both their extream Malice and his great Danger 10. * Psal. 119. â—… They are inclosed in their own fat k They live in great Splendour and Prosperity whilst I am exercised with many and â—…ore Troubles The like Phrase we have Iob. 15. 27. Psal. 73. 7. with their mouth they speak proudly l Not only against us whom they scorn but even against God himself whom they despise boasting of their own Power and what great things they will certainly effect against me 11. They have now compassed us in our steps m i. e. In all our ways We go from place to place to Rocks and Caves and Woods but wheresoever we go they are at hand and ready to surround us Of which see an example 1 Sam. 23. 26. they have set their eyes n To wit upon or against us i. e. They have discovered us and keep their eyes fixed upon us that we may not escape or as designing to shoot at us bowing down to the earth o i. e. Couching and casting themselves down upon the Earth that they may not be discovered and so may watch the fittest opportunity to surprize us Which Sence is favoured by the next Verse and by comparing Psal. 10 10. Oth. To cast us down to the Earth 12. †Heb. 〈◊〉 â—…ness of him that is of every one of them is as a â—…on that 〈◊〉 to raven Like a lyon that is greedy of his prey p When he is hungry and therefore cruel and as it were a young lyon †Heb. 〈◊〉 lurking in secret places q See Psal. 7. 2. and 10. 8 9 10. 13. Arise O LORD †Heb. 〈◊〉 his face disappoint him r Heb. Prevent his face i. e. Go forth against him and meet and Face him in Battle as Enemies use to do Or Prevent the Execution of his mischievous Designs against me stop him in his attempt and give him the first blow cast him down deliver my soul from the wicked ‖ Or by â—…oy sword which is thy sword s Or thy hand as it follows v. 14. i. e. Thy instrument to execute Vengeance upon thine Enemies or to chastise and exercise thy People For which reason the Assyâ—…ian is called God's Rod. Isa. 10. 5. as being ordained for Correction 〈◊〉 1. 12. The Sence is do not punish me by this Rod let me fall into thy hands and not into the hands of wicked men 2 Sam. 24. 14. Or by which Preposition is understood Psal. 2. 12. and oft elsewhere thy Sword i. e. by thy Power 14. ‖ Or from me 〈◊〉 〈◊〉 hand From men which are thy hand t Wherewith thou dost Correct me O LORD from men of the world u i. e. Who prosper in and set their Hearts upon this vain and Transitory World and neither have nor chuse or desire any other Portion or Felicity as it follows * Luk. 16. 25. which have their portion in this life and whose belly x i. e. Mind or Appetite as that word is used Iob 20. 20. Prov. 20. 30.
most frequently mentioned both in the Old and New Testament Though the first may seem to be Principallyâ—… if not only Intended because he speaks of his past sins which could be cleansed no other way but by Remission from secret faults g i. e. From the guilt of such sins as were secret Either 1. From others such as none knows 〈◊〉 God and my own Conscience Or 2. From my self such as I never observed â—…or did not discern the evil of Pardon my unknown sins of which I never repented particularly as I should have done 13. Keep back h Or restrain or withdraw Which word is emphatical and signifies Mans natural and great proneness even to the worst of sins and the necessity of God's grace as a Bridle to keep men from rushing upon them Having begged Pardon for his former Errors he now begs grace to keep him from Relapses for the time to come thy servant also from presumptuous sins h Or restrain or withdraw Which word is emphatical and signifies Mans natural and great proneness even to the worst of sins and the necessity of God's grace as a Bridle to keep men from rushing upon them Having begged Pardon for his former Errors he now begs grace to keep him from Relapses for the time to come * Psal. 119. 133. Rom. 6. 12. 14. let them not have dominion over mâ—… i From known and evident sins such as are committed against knowledge and Delâ—…eration with design and resolution and Eagerness with resistance against the Cheeks of Conscience and the Motions of Gods Spirit and with Contempt both of God's commands and Judgments and so with Pride and insâ—…lency which this word signifies See Exod. 21. 14. And such a sin was that of David's in the Matter of uriah to which he seems to have an Eye and prayeth to be kept from such Miscarriages then shall I be upright k That will be an Evidence of my Sincerity and I shall have this Comfort that although I am not absolutely Perfect but incompassed with many Infirmities yet I am an upright Person and such as thou wilst accept and I shall be innocent l Thou wilst hold me for Innocent Or I hall be cleansed or kept pare as this Word primarily signifies from ‖ Or much the great transgression m i. e. From the guilt of such Presumptuous sins which are indeed very great Transgressions and such as if accompanied with Obstinacy and Impenitency thou wilst not Pardon But as for other sins of ignorance or infirmity thou wilst graciously remit them for thy Covenants sake made with me in and through thy Christ. Oth. From much Transgression or from innumerable sins which usually follow the Commission of one Presumptuous sin as David found by his own sad Experience i If I be at any time tempted to any suâ—… sins Lord let them not prevail over me and if I do fall into them let me speedily rise again and not willingly give up my self to the Custoâ—…ary practice of them 14. Let the words of my mouth and the meditation of my heart n Having prayed that God would keep him from sinful Actions he now prays that God would govern and sanctify his Words and Thoughts wherein he had many ways offended as he here implies and oft in this Book confesseth and bewaileth And this he the rather doth because this Caution was very necessary to preserve him from Presumptuous sins which have their first rise in the Thoughts and thence proceed to Words and Expressions before they break forth into Actions be acceptable in thy sight o i. e. Be really good and Holy and so well-pleasing to thee O LORD †Heb. my Rock my strength p O thou who hast hitherto strengthened me both against my temporal and spiritual Enemies and whose gracious and powerful Assistance is absolutely necessary to keep me from my own corrupt Inclinations and from all Temptations to sinful Thoughts and Worâ—…s and Actions and my redeemer q This Expression seems to be added emphatically and with special respect to Christ who was certainly much in David's Eyes â—…o whom alone this word Goel can here Properly belong as may appear by my Notes on Iob. 19. 25. to which I refer the Reader and by whose Blood and Spirit alone David could and did expect the Blessings and Graces for which he here prayeth c. PSAL. XX. The ARGUMENT This Psalm contains a Prayer to be used by the People both now on the behalf of King David when he was undertaking some great Expedition going forth as is supposed against the Ammonites and Syrians 2 Sam. 10. or some other potent Enemies and hereafter in like Cases To the chief musician a Psalm of David 1. THe LORD hear thee in the day of trouble a In this time of War and Danger the Name of the God of Iacob b i. e God himself For Names are oft put for Persons as Numb 26. 53. Aâ—… 1. 15. and 4. 12. and the Name of God for God as Deut. 28. 58. Neâ—… 9. 5. Psal. 44. 98. 20. Prov. 18. 10. and oft elsewhere He calls him the God of Iacob or Israel partly to distinguish him from false God's and partly as an Argument to enforce the Prayer because God had made a League or Covenant with Iacob and his Posterity who are called by the Name of Iacob Psal. 147. 19 20. Isa. 44. 2. and whose cause David was now pleading against their Enemies †Heb. â—…t 〈◊〉 〈◊〉 high 〈◊〉 defend thee 2. Send †Heb. thy help thee help from the sanctuary c Either 1. From Heaven as it is expressed v. 6. Or rather 2. From the Tabernacle in Sion as it is explained in the next Words where the Ark then was towards which the Israelites directed their Prayers and from which God heard and answered them and †Heb. support thee strengthen thee out of Zion 3. Remember d To wit with acceptance as it follows all thy offerings e Offered either by thâ—…e at thy entrance upon this Expedition Or by us thy People on thy behalf or by thine appointment and †Heb. turn to Ashes Or makâ—… fat accept f Heb. turn to Ashes by fire sent from Heaven in token of his acceptance as was usual of which see Levit. 9. 24. 1 Kings 18. 38. thy burnt-sacrifice Sâ—…lah 4. Grant thee according to thine own heart g i. e. That good success which thy Heart desires and fulfil all thy counsels h Thy present design for God and for his and thy People 5. We will rejoyce i Hereby they shew their Confidence in God and their assurance of the Victory in thy salvation and * 〈◊〉 17. 15. 〈◊〉 â—…4 in the Name of our God k i. e. To the Honour of God as the Conqueror we will set up our banners l In way of Triumph which among other
ways was celebrated by the setting up of Banners or Trophies the LORD fulfil all thy Petitions 6. Now know I m We are already sure of Victory by the Consideration of God's power and faithfulness and Love to David and to his People They speak as one Person because they were united and Unanimous in this Prayer that the LORD saveth n i. e. Will certainly save his anointed o Our Lord and King he will hear him †〈◊〉 〈◊〉 the 〈◊〉 of his 〈◊〉 from his holy Heaven †〈◊〉 â—…he 〈◊〉 of the 〈◊〉 of his 〈◊〉 with the saving strength of his right hand p This shews how God will hear him even by saving him with a strong hand 7. * 〈◊〉 33. 16. 〈◊〉 〈◊〉 31. 〈◊〉 〈◊〉 â—… Some trust q Or Remember which may better be supplied out of the next Clause in chariots and some in Horses but we will remember r Or make mention of to wit so as to boast of it or trust in it for such things men oft remember or mention the Name of the LORD our God 8. They are brought down s From their Horses and Chariots to which they trusted Heb. They bowed down as being unable to stand longer because of their mortal Wounds Comp. Iudg. 5. 27. and fallen but we are risen and stand upright t Stand firmly upon our Legs and keep the field as Conquerers use to do 9. Save LORD let the king u Either 1â—… David So the Sence is O Lord preserve and assist the King that when we are distressed and Cry to him for Help he may be able and ready to Help us Or 2. God the Supream Monarch the King of Kings and in a peculiar manner the King of Israel hear and answer us when we pray for our King and People And for the change of Persons in this Verse nothing is more common Or 3. Christ called the King both in the Old and New Testament But this Verse is by divers learned Men rendred thus Lord save the King He i. e. the Lord will hear us Or Let him hear us For the future Tense is oft put Imperatively When we Cry Or call upon him And this version is very agreeable to the Hebrew Text. For whereas the only ground of the other Translation iâ—… that the Hebrew Accent called Athnoch is put under the word save which is supposed to stop the Sence there it is sufficiently evident that Athnoch doth not always make such a Distinction in these Poetical Books as appears from Psal. 11. 5. and 17. 10. and 19. 4. and 22. 31. and therefore this may seem to be the better Version hear us when we call PSAL. XXI To the chief musician a The subject of this Psalm is the same with the former both being made for the Peoples use concerning the King Only the Prayers there used are here turned into Praises for the Blessings received in answer to their Prayers And as David was an illustrious Type of Christ so in many of these Expressions he may seem to look beyond himself unto Christ in whom they are more properly and fully accomplished and of whom divers of the Antient Hebrew Doctors understand it Psalm of David 1. THe king shall joy in thy strength a O LORD and in thy salvation how greatly shall he rejoyce 2. Thou hast given him his hearts desire and hast not withheld the request of his lips Selah b Conferred upon him and put forth by thee on his behalf against his Enemies 3. For thou preventest him c Or didst prevent him Crowning him with manifold blessings both more and sooner than he either desired or expected surprizing him with the Gift of the Kingdom and with many happy Successes with the blessings of goodness d i. e. With excellent Blessings Or with abundance as this Word both in Hebrew and Greek is sometimes used as Psal. 84. 6. Rom. 15. 29. 2 Cor. 9. 5 6. of Good thou settest a crown of pure gold e Either 1. in token of Victory Or rather 2. As an Ensign of Royal Majesty conferred upon him on his head 4. He asked life of thee f He asked only the Preservation of that short and mortal Life which was oft exposed to utmost Perils and thou gavest it him even * Psal. 61. â—… length of days for ever and ever g Either 1. In his Posterity in whom Parents are commonly said to Live Thou gavest the Kingdom not only to himself for a season as thou didst to Saul but to him and to his seed for ever Or rather 2. In his Person For this giving Answers to David's asking And the thing which David asked of God was not the Kingdom wherein God had prevented his Prayers and granted what David durst not have presumed to ask but only Life or the saving and prolonging of his Life which his Enemies designed to take away Thou gavest him a long Life and Reign here and after that thou didst translate him to thy Heavenly Kingdom to live with thee for ever But this was more eminently fulfilled in Christ who asked of his Fathers Life or to be saved from Death Heb 5. 7. though with Submission to his Will But his Father though he saw it fit and necessary to take away his temporal Life yet he instantly gave him another and that far more noble instead of it even the perfect Possession of an everlasting and most glorious Life both in his Soul and Body at his right hand 5. His glory h His same or renown in the World is great in thy salvation i By reason of those great and glorious Deliverances which thou hast wrought both for him and by him honour and majesty hast thou laid upon him k Or fitted to him or upon him as the Hebrew Verb signifies or made it adequate to him Thou hast given him a large and noble Soul very capable of and fit for that high and Honourable estate to which thou hast advanced him and thou hast given him Honour and Power suitable to so excellent a Person and to such rich Endowments 6. For thou hast †Heb. sâ—…t him to be Blessings made him most blessed l Heb. thou hast set or made as this Verb is used Psal. 40. 5. and 89. 42. and 91. 9. Lam. 3. 45. him Blessings e. i. Either 1. The Author or Instrument of manifold Blessings to the World and especially to thy People which David was in a good measure but Christ much more truly and eminently Although this may not seem very suitable to the Context which only speaks of the Blessing conferred by God upon this King and not at all of the Blessings flowing from him to others Or 2. The great example of all Blessings whom the Israelites in all Ages shall propound to themselves in all their Forms and Pronunciations of Blessings They shall say God make thee as blessed as this King Either David or
from all my fears 5. They k The humble v. 2. Or they fear him v. 7. when they were in Distress Or it is an indefinite Expression looked unto him l Either 1. Unto the Lord expressed v. 4. i. e. They sought and expected Help from him Or rather 2. Unto this poâ—…r Man as it follows v. 6. or unto David So he speaks of himself in the third Person which is usual So the Sence is when I was delivered v. 4. men looked upon me with wonder and Astonishment as one saved in a prodigious manner and ‖ Or 〈◊〉 〈◊〉 unto him 〈◊〉 31. 16. were lightned m i. e. Comforted and encouraged by my Example But these and the foregoing Words are by the antient Interpreters read Imperatively as an Exhortation to others to whom he oft addresseth his Speech as v. 3 8 9 11. Look unto him with an Eye of Faith and Prayer and â—…e ye inlightned i. e. Take Comfort in the Expectation of Mercy from him And then the last Words they render thus and your Heb. their But the Change of Persons is very frequent in this Book Fear shall not be ashamed and their faces were not ashamed n They were not disappointed of their Hope but found Relief as I did 6. This poor man o i. e. David of whom they that looked c. v. 5. spake these Words cryed and the LORD heard him and saved him out of all his troubles 7. The Angel p i. e. The Angels the singular number being put for the plural as it is Psal. 78. 45. and 105. 33. 40. for it is both improper and unusual to ascribe encamping and that round about all good Men to one created Angel And we find many Angels employed in this Work Gen. 32. 1 2. 2 Kings 6. 1â—… of the LORD * â—…ech 9. 8. c 〈◊〉 32. 1 〈◊〉 Kin 6. 17. encampeth round about them q Guardeth them from Dangers on every side to which work they are appointed by God Heb. 1. 14. that fear him and delivereth them 8. O * 〈◊〉 2. 3. tast r i. e. Consider it seriously and thoroughly and affectionately make tryal of it by your own and others Experiences This is opposed to those sleight and vanishing Thoughts which men have of it and see that the LORD is good s i. e. Merciful and Gracious to wit to all his people * 〈◊〉 2. 12. blessed is the man that trusteth in him 9. O fear the LORD t i. e. Reverence and serve him and trust in him for Fear is Commonly put for all the parts of God's Worship ye his Saints for there is no want to them that fear him 10. * 〈◊〉 10 11. 〈◊〉 〈◊〉 The young lyons u Either 1. Properly See Iob 4. 11. Or 2. Metaphorically so called the great Potentates of the Earth who are oft so called as Ier. 2. 15. Ezek. 38. 13. Nah. 2. 1â—… do lack and suffer hunger but they that seek the LORD shall not want any good thing x Which is necessary and truly good for them all Circumstances Considered of which God alone is a competent Judge And therefore although God doth usually take a special Care to supply the wants of good Men and hath oft done it by extraordinary ways when ordinary have failed yet sometimes he knows and it is certainly true that Wants and Crosses are more needful and useful to them than Bread and in such Cases it is a greater mercy of God to deny them supplies than to grant them 11. Come ye children y Whom I love as mine own Children and who own me as your Civil Father your Prince see 2 Kings 5. 13. and as your spiritual Father a Prophet for the Disciples of the Prophets were called their Sons 2 Kings 2. 3. hearken unto me I will teach you the fear of the LORD z i. e The true and principal way of Worshipping and serving God with his Acceptation and to your own Salvation 12. * â—… Pet. 3. 10. What man is he that desireth a To wit seriously and in good earnest so as to be willing to use any indeavours which shall be prescribed to him For otherwise the question were needless for there is no man but desires it at least Coldly and Faintly life b A long and happy Life begun in this World and continued for ever in the next And thus Life is oft used as Psal. 16. 11. and 30. 5. and loveth many days that he may see good c Heb. Loveth days to see i. e. In which he may see i. e. Enjoy Good to wit Prosperity or Happiness 13. Keep thy tongue from evil d From all manner of evil speaking from all opprobrious injurious false and deceitful Speeches Which though men Commonly use to ease and gratifie their own Minds or to Compass their Designs do frequently fall upon their own Heads by provoking both God and Men against them and thy lips from speaking guile e Or guileful Words contrary to thy Intentions and with a purpose of deceiving men by them 14. * Psal. 37. 27 Depart from evil f i. e. From all sin and especially from all wicked and injurious Acts and practises against thy Neighbour and do good g Be ready to perform all good and friendly Offices to all Men as thou hast Opportunity * Heb. 12. 14. seek peace h Study by all means possible to live peaceably and quietly with all Men avoiding Grudges Debates Dissensions Strifes and Enmities and pursue it i Do not only embrace it gladly when it is offered but follow hard aâ—…r â—…t when it seems to flee away from thee and use all possible indeavours by fair Words by Condescensions and by the Mediation or Assistance of others to recover it and to Compose all Differences which may arise between thee and others It is here observable that whereas he said he would Teach them the Fear of the Lord v. 11. the Lessons he teacheth them v. 13 14 are only such as concern Men. Not that he meant to exclude Duties of piety towards God which he every where enjoyneth and presseth as most necessary but only to Teach us what is oft inclucared both in the Old and New Testament that sincere Religion towards God is always accompanied with a Conscientious discharge of our Duties to men and to Convince the Hypocritical Iraelites and particularly his Adversaries that so long as it was their daily Course and Practise to speak and Act all manner of Evil against him and other good Men all their pretences to Religion were but vain 15. * Job 36. 7 Psal. 33. 18. 1 Pet. 3. 1â—… The eyes of the LORD are upon the righteous k This is added to prove his last Assertion to wit that the practice of these Duties v. 13 14. is the true and best and indeed the only way to see that good proposed and
of the Legal Sacrifices and the Substitution of a better instead of them * Isa. 50. 5. mine ears hast thou †Hbb. digged opened y Heb. bored The Sence is Either 1. Whereas many men have no Ears to hear as is implyed Revel 2. 7 11 17. or stop their Ears as Psal. 58. 4. Zech. 7. 11. thou hast given me open Ears to hear and obey thy Precepts as this Phrase is used Isa. 50. 5. although indeed there is another Verb in that Text which much alters the Case Or 2. I have wholly devoted my self to thy perpetual Service and thou hast accepted of me as such and signified so much by the boring of mine Ears according to the Law and Custom in that Case Exod. 21. 5 6. Deut. 15. 17. And whereas onely one Ear was then bored and here it is Ears this may be either an Enallage of the plural Number for the singular whereof divers instances have been given Or else it may be so expressed Emphatically to intimate that Christ was more strictly obliged to a more universal Obedience not onely Active to which the Legal Servants were bound but Passive also to be obedient even unto the Death to which they were not Obliged The LXX Jewish Interpreters whom the Apostle follows Heb. 10. â—… Translate these Words A Body hast thou prepared me Wherein though the Words differ the Sence is the same for the Ears suppose a Body to whom they belong and the preparing of a Body implies the preparing or disposing of the Ears and the Obligation of the Person for whom a Body was prepared to serve him who prepared it which the boring of the Ear signifies burnt offering and sin offering hast thou not required 7. Then z When I understood and Considered thy Mind and Will therein expressed v. 6. said I a Either within my self by a firm purpose Or unto thee by way of Promise or Engagement Lo I come b He may seem to speak like a Servant answering to the Call of his Master and signifying his Readyness to obey him in which Sence it may be Accommodated to David But the Servants Answer is usually expressed in Scripture by another Phrase Here am I and never to my Remembrance in these Words Besides this Phrase in that Sence seems not to be Proper in this place but rather Lâ—… I heâ—… which best suits with the foregoing Words mine Ears hast thou opened But these Words do most Literally and â—…ruly belong to Christ and the Sence is this Seeing thou requirest a better Sacrifice than those of the Law Lo I do offer my self to Come and I will in due time Come to wit from Heaven or iâ—… the Flesh or into the World as this Phrase is more fully expressed and explained in divers places of Scripture and particularly Heb. 10. 5. where this place is explained and applied to Christ. in the Volume of the book it is †written of me c These two Words Volume and Book are indifferently used of any Writing and both Words seem here to express the same thing as may appear by Comparing Ier. 36. where we have the very same Words and what is called the Roll or Volume of a Book v. 2. 4. is called simply a Roll or Volume v. 6. 20 21. and the Book v. 10. 13. it being usual with the Hebrews to joyn two Words together in like manner of which we have an instance here above v. 2. Miry Clay Heb. Clay of Mire Now this Volume of the Book is meant Either 1 Of the Book of Predestination in which Christ was written as being fore-ordained before the Foundation of the World 1 Pet. 1. 20. But that is a secret Book not to be Read by any man Living and therefore not fitly alledged as an Evidence in this Matter Or 2. Of a Legal Instrument wherein the Contract was drawn between God and him wherein he did oblige himself to serve God and to Execute his Will in all things it being the manner of the Hebrews to write their Contracts in a little Volume or Book But 1. We Read of no such usage among the Hebrews in the Contracts between Master and Servant but onely of the boring of the Servants Ear Exod. 21. 6. So the Foundation of this allusion is destroyed 2. At least there was no such Contract written between God and him And if it be said that he onely speaks thus by way of allusion that is but a Supposition without ground And when the Words may be properly understood as they sound of a thing really done why should we forsake the plain Sence without Necessity 3. The Phrase here used doth not agree to this Sence for then he should have said I am written in the Volume of the Book i. e. In the Catalogue of thy Servants for in that Case the Persons or their Names are Constantly said to be written as Exod. 32. 32 33. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Heb. 12. 23. Revel 13. 8. and 20. 15. and 21. 27. and not any thing to be written of them as it is here Or 3 Of the Holy Scriptures In which something indeed was written concerning David Namely that he was a man after God's own Heart 1 Sam. 13. 14. But it must be remembred that those Books were not written till after David's Death in whose time here was no other Book of Scripture exstant but the five Books of Moses unless you will except the Book of Ioh. And therefore this is meane of the Law of Moses which is commonly and Emphatically called the Book and was made â—…p in the form of a Roll or Volume as the Hebrew Books generally were See Ezâ—…k 3. 1 2. 3. Zech. 5. 1 2. Luk. 4. 17. 20. And so this place manifestly points to Christ and must necessarily be understood of him and of him onely concerning whom much is said in the Books of Moses as is Evident from Luk. 24. 27. 44. Ioh. 5. 46. Act. 3. 22. and 26. 22. and 28. 23. And this Sence being plain and Natural and unforced and exactly agreeing both with the Words and with the truth of the thing and with the Belief of all Christians I see no reason why I may not acquiesce in it 8. * Psal. 119. 16. 24. 47. 92. Rom. 7. 22 I delight to do thy will d This though in a general Sence it may be true of David and of all God's People yet if it be Compared with the â—…ing Verse and with the Explication thereof in the Neâ—… Testament in which those Mysteries which were darkly and doubtfully expressed in the Old Testement are fully and clearly revealed must be appropriated to Christ of whom it is eminently true and is here observed as an Act of Heroical obedience that he not onely resolved to do but deligâ—…ted in doing the Will of God or what God had Commanded him and he had promised to do which was to dye and that a most shameful and painful
do thou vindicate me and Confute them and raise me up that I may requite them t Or and I will requite them i. e. Punish them for their malicious and perfidious and wicked Practises which being now a Magistrate he was obliged to Revenge Rom. 13. 4. although when he was a private Person he was so far from revenging Evil that he rendred good for it as we see Psal. 35. 12 13. and elsewhere 11. By this I know that thou favourest me u Bearest a good Will to me and art resolved to make good thy Promises to me and wilst plead mâ—… righteous Cause against them because mine enemy doth not triumph over me x Because hitherto thou hast helped and supported me and prolonged my days to the disappointment of their Hopes and designed Triumphs This Merey I thankfully receive as a Token of further Mercy Compare 1 Sam. 17. 37. 2 Cor. 1. 9 10. 12. And as for me thou upholdest me in mine integrity y As I have kept my Integrity so thou hast kept me in and with it Or for mine Integrity because thou hast seen my Innocency notwithstanding all the Calumâ—…ies of mine Enemies and thou hast promised and usest to afford thy Protection to the innocent and upright and settesteme before thy face for ever z Or hast Confirmed or Established me in thy Presence i. e. Either under thine Eye and special Care Or to Minister unto thee not onely in thy Temple but as a King over thy People or in that Land where thou art peculiarly present for ever Either 1. Properly And so this was done to David Either in his own Person Partly here and Partly in the next Life Or in regard of his Posterity in whom the Kingdom was Established for ever Or 2. For my whole Life or for a long time as that Phrase is commonly used 13. Blessed be the LORD God of Israel from everlasting and to everlasting ‖ Or from Age to Age as long as the World lasts and to all Eternity Amen and amen †Amen signifies an hearty Assent and Approbation and withal an earnest Desire and Confidence of the thing to which it is annexed And as the Psalms are divided into five Books so each of them is closed with this Word the first here The second Psal. 72. the third Psal. 89. the fourth Psal. 106. the last in the end of Psal. 150. the doubling of theâ—… word shews the Fervency of his Spirit in this Work of praising God PSAL. XLII The ARGUMENT The Pen-man of this Psalm is uncertain as not being named in the Title It was Composed Either 1. By David when he was banished from the house of God either by Saul's Tyranny or by Absalom's Rebellion Or 2. By the Sons of Korah in the time of the Captivity of Babylon Whence some read the Words of the Title of this Psalm Maschil of the Sons of Korah But this is not usual in this Book to name the Author of a Psalm so obscurely and indefinitely For the sons of Korah were a numerous Company and it is not likely that either all or divers of them did joyn in the Enditing of this and the following Psalms so called Nor is there any one Psalm where the Author is named but he is one certain and single Person And therefore it seems more probable that David Penned this as it is Confessed he did some other Psalms which have not his Name in the Title To the chief musician ‖ Or a Psalm giving instruction of the Son c. Sâ—…e 1 Chr. 25. Maschil for the sons of Korah a Who where an Eminent order of Singers in the House of God Of whom see 1 Chron. 6. 33. and 9. 19. and 26. 1. 1. AS the hart †Heb. brayeth panteth after the water-brooks b The Hart is naturally Hot and Thirsty And this Thirst is increased Partly by its dwelling in Desert and dry places to which it retireth for fear of Men and Wild beasts and Partly by its long and violent Running when it is pursued by the Hunters And some add by eating of Serpents so panteth my Soul after thee c After the enjoyment of thee in thy Sanctuary as it appears from v. 4. O God 2. * Psal 63. 1. 84. 2. My soul thirsteth d Thirst is more Vehement than Hunger and more impatient of Dis-satisfacton for God for the living God e This he mentions as a just Cause of his Thirst. He did not Thirst after vain useless Idols but after the onely true and living God who was his Life and the length of his Days as is said Deut. 30. 20. and without whose Presence and Favour David accounted himself for a Dead and lost Man Psal. 143. 7. when shall I come and appear before God f In the place of his special Presence and publick Worship See Exod. 23 15. and 25. 30. What is called before the Lord 1 Chron. 13. 10. is before or with the Ark 2 Sam. 6. 7. 3. * Psal. 80. 5. 102. 9. My tears have been my meat g Which notes both the great abundance and constant Course of his Tears and the secret Satisfaction and Ease which he found in giving vent to his Passion this way Possibly his Tears and Grief took away his Appetite and so were to him instead of Food day and night while they * Psal. 79. 10. 115. 2. continually say unto me Where is thy God h Of whom thou hast so often boasted as of one so able and ready to help all that trust in him and call upon him and particularly as one ingaged to thee by many great and special Promises He is gone and departed from thee and no where to be found of thee He is either unable or unwilling to help thee or regardless of thee 4. When I remember these things i Either 1. Which follow to wit my former Freedom Or rather 2. Last mentioned my Banishment from God's Presence and mine Enemies scoffs and Triumphs upon that Occasion I pour out my soul k This Phrase notes Either 1. His fervent Prayer as it is taken 1 Sam. 1. 15. Psal. 62. 8. Or 2. His bitter Sorrows whereby his very Heart was almost melted or dissolved and his Spirits spent and he was ready to saint away as it is used Iob 30. 16. Lam. 2. 12. Comp. Psal. 22. 14. Or rather 3. Both together that he breathed out his Sorrows and sad Complaints unto God by fervent Prayers in me l i. e. Within my own Breast between God and my own Soul not openly lest mine Enemies should turn it into matter of rejoycing and insulting over me for I had gone m To wit in the way to Ierusalem And my sorrow was increased by the Remembrance of my former Enjoyments Comp. â—…am 1. 7. with the multitude n According to the Custome and in the Company of Israelites who went thither in
or Persons or rather Bodies as it is explained in the next Clause and as the soul is oft taken by a Synecdoche as Numb 11. 6. Psal. 16. 10 and 106. 15. c. is bowed down to the dust t Either to the ground where we lye prostrate at our Enemies feet Or to the Grave our belly cleaveth unto the earth u We are not onely thrown down to the Earth but we lye there like dead Carkasses fixed to it without any Ability or Hope of rising again 26. Arise †Heb. a Hâ—…lp 〈◊〉 〈◊〉 for our help and redeem us for thy mercies sake x We mentioned our sincerity and Constancy in thy Worship onely as an Argument to move thee to Pity and not as a ground of our Trust and Confidence or as if we merited Deliverance by it but that we expect and implore onely upon the account of thine own free and Rich Mercy PSAL. LXV THE ARGUMENT The subject matter of this Psalm is by the Consent both of Iewish and Christian Amient and Modern Interpreters agreed to be the Messias and his Marriage with the Church of God Of which it Treats Either 1. Remotely under the Type of Solomon and his Marriage with Pharaoh's Daughter of which it is to be Primarily and Literally understood and then mediately and ultimately of Christ Or rather 2. Immediately and directly although the Words be so ordered that they carry a manifest Allusion either to that or some other royal Marriage Which seems more then probable from the following Arguments 1. From the great Congruity of the Matter and Style of this Psalm with that of the Book of Canticles whereof this seems to be a kind of Abridgement 2. From the Magnificent preface v. 1. which seems too sublime and spiritual for such Carnal and Earthly Matters 3. And especially from the Matter of the Psalm For here are many things which do not agree to Solomon such as the Warlike posture and exploits v. 3 4 5. and the Title of God v. 6. which is appropriated to Christ and affirmed to be incommunicable to any meer Creature Heb. 1. 8. Compare with v. 5. and that numerous Posterity and the Amplitude of their Dominion v. 16. and divers other Passages as we shall see in the Progress To the chief musician upon Shoshannim a Which Title is also prefixed to Psal. 69. and with some small Addition Psal. 8. and with a little Variation Psal. 60. It seems to be the Name of a Song or Tune or Instrument of Musick It properly signifies Lillies or Roses which some apply to the subject of the Psalm because those Flowers were used in Garlands or otherwise in nuptial Solemnities and because Christ calls himself the Lilly and the Rose Cant. 2. 1. for the sons of Korah ‖ Oâ—… of 〈◊〉 Maschil A song of loves b To wit of Christ and his Church Or of the beloved Ones to wit the Virgins who waited upon the Bride as some men did upon the Bridegroom who thence were called his Friends Ioâ—… 3. 29. In whose Name and Person this Psalm may seem to be uttered 1. MY heart c I am about to utter not vain or rash or foolish or false Words but such as proceed from my very Heart and most serious Thoughts and cordial Affections †Heb. Bâ—…yleth 〈◊〉 Babbleth up Or will speak is enditing d Heb. Boyleth or bubbleth up like water in a Pot over the Fire This Phrase notes that the workings of his Heart in this Maâ—…ter were frequent and abundant Fervent and Vehement free and Chearâ—…ul and withal kindled by Gods grace and by the Inspiration of the Holy Ghost a good matter e Either 1 Pleasant or Delightful and fit for the Nuptial solemnity here expressed As a Feast-day is sometimes called a Good day Or 2. Excellent as this Word is oft used as Numb 24. 5. Deut. 8. 12. Or Holy and Spiritual as it is most commonly used This is no Vain or Carnal or wanton Love-Song but Sublime and Heavenly and full of Majesty as is manifest from the Body of this Psalm I speak of the things which I have made f Which I by divine Inspiration have Composed touching the king g Or rather to the King for to him he addresseth his Speech in the following Verses and this Hebrew prefix Lâ—…d generally signifies to though sometimes it be rendred oâ—… or Concâ—…rning my tongue is the pen h Or as the Pâ—…n Whereby he intimates that he was onelâ—… the Pen or Instrument in uttering this Song and that it had another and an higher Original to wit the Spirit of God by whose hand this Pen was guided and managed of a ready writer i Whereby he understands Either 1. Gods Spirit who writ or spoke this by the Pen or mouth of the Psalmist Or 2. Himself whom he so calls not out of vain Ostentation or Self-Commendation but to teach us that this Song was not the effect of his own deep and serious study but did freely flow into him by divine Inspiration and did as freely and readily flow from him 2. Thou art fairer k Or more Beautiful i. e. Lovely and amiable He speaks not here so much of his outward Beauty which though it be an Ornament both to a Bridegroom and to a King yet is not very Considerable in Either nor is much admiâ—…ed or applauded by Wise men as of the inward and glorious Endowments of his Mind or Soul such as Wisdom and Righteousness and Meekness c. as the particulars of this Beauty are declared v. 4. 7. than the children of men l Than all other Men. Which is most true of Christ but not of Solomon whom many have excelled if not in Wisdom yet in Holiness and Righteousness which is thâ—… chief part of this Beauty and most celebrated in this Psalm grace is poured into thy lips m God hath plentifully poured into thy Mind and Tongue the gift of speaking with admirable Grace i. e. Most wisely and Eloquently and therefore most acceptably so as to find Grace with and work Grace in thy Hearers This was in the same sort true of Solomon but far more Eminently and Effectually in Christ of which see Isa. 50. 4. Luk. 4 22. Ioh. 7. 46. The former Clause noted his inward Perfections and this signifies his Ability and Readiness to Communicate them to others therefore n Which notes not the Meriâ—…orious cause for that Beauty and Grace now mentioned are declared to be the â—…ree gifts of God and were the Effects and not the Causes of Gods blessing him but rather the final Cause or the end for which God endowed him with those excellent Qualifications and so the Sense of the place is because God hath so Eminently adorned and qualified thee for Rule therefore he hath trusted and Blessed thee with an everlasting Kingdom Or because as this Particle is used Gen. 38. 26. Psal. 42. 6. and elsewhere
q i. e. They shall be hurried from their large and stately and pleasant Mansions into a close and dark Grave But those Words are by divers Interpreters rendred otherwise and that Peradventure more truly and fitly to this purpose Word for Word the Grave or rather Hell as before and as this Word Sheol is Confessedly oft used in the Old Testament but no where more Conveniently than here shall be a dwelling or for a dwelling unto him or them or every one of them Which in the Prophets Phrase is called dwelling with everlasting Burnings Isa. 33. 14. and in the Phrase of the New Testament to be cast into and abide in the lake of Fire and Brimstone Revel 20. 10. 15. But God will redeem r Though no man can find out a Ransom to redeem himself or his Brother yet God can and will Redeem me my soul s Either properly Or my self or Life for all comes to one †Heb. from the hand of the Grave from the power of ‖ Or Hell the grave t Or of Hell for he speaks of that Sheol in which the Wicked are left The Grave shall not have Power to retain me but shall be forced to give me up into my Fathers hands and Hell shall have no Power to seize upon me for he shall receive me n Or take me out of this vain mortal and iniserable Life unto himself or into Heaven as this Phrase is used Gen. 5. 24. Psal. 73. 24. Act. 7. 59. Selah 16. Be not thou afraid x i. e. Discouraged or dejected The prosperity of the Sinners is oft matter of Fear and Dread to good men Partly because it enables them to do more Mischief and Partly because it shakes their Faith in God's Providence and Promises and is apt to engender Suspicions in Mens minds as if God did not Regard the Actions and Affairs of men and made no difference between the good and the bad and Consequently all Religion were vain and unprofitable See Psal. 73. 12 13. when one is made rich when the glory of his house is increased 17. * 〈◊〉 〈◊〉 19. For when he dieth he shall carry nothing away y For as he will shortly die so all his Wealth and Power and Glory will die with him and thou wilst have no cause either to Envy or Fear him his glory shall not descend after him 18. Though †Heb. in his 〈◊〉 whiles he lived he blessed his soul z i. e. He applauded himself as a Wise and happy Man Comp. Lak 12. 19. and men will praise thee a And as he pleaseth and flattereth himself so he meets with Parasites that applaud and flatter him for their own advantage For he still speaks of the same Man as is manifest from the foregoing and following Words though there be a sudden Change of the third into the second Person which is most frequent in these Books when thou dost well to thy self b When thou doest indulge and please thy self and advance thy own Worldly interest For the Name of good in Scripture is oft ascribed unto the Pleasures and Profits of this Life as Iob 21. 13. Psal. 4. 6. Eccles. 2. 24. and 4. 8. and 11. 9. 19. †〈◊〉 the Soul 〈◊〉 He shall go c Now he returns again to the third Person Such sudden and repeated Changes are frequent in this Book to the generation of his fathers d i. e. To the Grave and Hell where he shall meet with his wicked Parents who by their Counsel and Example led him into his evil Courses as the Godly also are said to be gathered to their Fathers Gen. 15. 15. Deut. 32. 50. Iudg. 2. 10. i. e. they shall never see e Never enjoy as seeing is oft taken light f Neither the light of the Living as it is called Iob. 33. 30. Psal. 56. 13. or of this Life to which they shall never return Nor of the next Life to which they shall never be admitted but they shall be cast into utter Darkness Mat. 8. 12. 20. * 〈◊〉 12. Man that is in honour and understandeth not g i. e. Hath not true Wisdom to know and Consider what he is and what his true Business and Interest in this World is and what use he should make of his Life and of all his Riches and Honour and Power and whither he is going and what Course to take for the Attainment of true and lasting Happiness is * 〈◊〉 â—…ccle 3. 〈◊〉 like the beasts that perish h Though he hath the outward shape of a Man yet in truth he is a Beast or a brutish stupid and unreasonable Creature and he shall perish like a brute Beast made to be destroyed 2 Pet. 2. 12. PSAL. L. The ARGUMENT The design of this Psalm is partly to reprove and protest against the common Miscarriages of many Professors of Religion who satisfied their own Consciences and fancied that they pleased God with their external and Ceremonial performances notwithstanding their gross neglect of those more necessary and Fundamental duties of Piety and Iustice and Charity Partly to instruct men concerning the Nature of the true and acceptable Worship of God and Partly to prepare the Israelites for and tacitly warn them of that Change which would be made in the â—…outward form and way of Gods worship under and by the Messias and of the abolition of the legal Sacrifices which God did not appoint for his own need nor for his Peoples perpetâ—…al use A psalm ‖ Or for Asaph of Asaph a Who was not onely the chief of the sacred Singers 1 Chron. 15. and 16. and 25. 2. but also a Prophet 1 Chron. 25. 1. and a Composer of some Psalms as it is apparent from 1 Chron. 29. 30. and therefore as is most Probable of those that go under his Name 1. THe †Heb. God of Gods So Gr. mighty God even the LORD hath spoken and called the earth from the rising of the sun unto the going down thereof b i. e. All the Inhabitants of the Earth from one end to the other Whom he here summons to be Witnesses of his proceedings in this solemn Judgment between him and his People which is here poetically represented For here is a Tribunal erected the Judge coming to it the Witnesses and Delinquents summoned and at last the Sentence given and Cause determined 2. Out of Zion c The place where he was supposed to reside and where he would now sit in Judgment Or from whence he would come to a more publick and Conspicuous place where all the World might see and hear the Transactions the perfection of beauty d The most beautiful and amiable place of the whole World because of the Presence and Worship and Blessing of God which was there and there onely i. e. Hath appeared or manifested himself in a glorious manner as Judges do when they come to the
backward and put to confusion that desire my hurt 3 Let them be turned back for a reward of their shame that say Aha Aha 4 Let those that seek thee rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified 5 But * 〈◊〉 69. 29. I am poor and needy make haste unto me O God thou art my help and my deliverer O LORD make no tarrying PSAL. LXXI The ARGUMENT The matter of this Psalm plainly sheweth that it was written in a time of David's great distress and his Old Age mentioned v. 9. and 18. proves that it belongs not to Saul's time But rather to the time of Absolom's Rebellion which happen'd in his Old Age. 1 IN * 〈◊〉 25. 2 3. â—… 31. 1. thee O LORD do I put my trust let me never be put to confusion a This Verse aâ—…d the next are taken out of Psal. 31. 1 2. 2 Deliver me in thy righteousness and cause me to escape incline thine ear unto me and save me 3 †Heb. be thou 〈◊〉 〈◊〉 for a Rock 〈◊〉 Habitation Be thou my strong habitation whereunto I may continually resort thou hast given commandment b By which he understands God's purpose and Promise and his Providence watching to Execute them All which are as certain and Powerful as a Command to save me for thou art my rock and my fortress 4 Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man 5 For thou art my hope O LORD God thou art my trust from my youth 6 * Psal. 22. 9 10. 〈◊〉 46. 3. By thee have I been holden up from the womb c i. e. From the time when I came out of the Womb. thou art he that took me out of my mothers bowels d i. e. Out of her Womb. Which he justly mentions as a great and wonderful though a common and neglected work of God's Power and Goodness my praise shall be continually of thee 7 * Zech. 3. 8. I am as a wonder e Or Prodigy Either 1. Of Mercy for the wonderful Protections and Deliverances which God hath given me Or rather 2. Of Judgment for my many and sore Calamites as appears from the next Words They wondred both at the Calamities themselves which befel me which were great and Various and strange and that they should beâ—…al me one who have made it the chief Care and Business of my Life to please and serve and glorifie God and one whom God hath owned in so Eminent a degree and Crowned with such a constant Succession of Blessings and Deliverances from time to time That such a Man should â—…e forsaken by 〈◊〉 〈◊〉 a God and Persecuted even to Death by his own Sâ—…n whom he had so tenderly loved and deseâ—…ed by the Body of his own People who had generally expressed so great an Opinion oâ—… him and affection to him and had so many 〈◊〉 to him and such singular Benefits by his wiâ—… and just and pious Government this was indeed cause of Wonder unto many but thou art my strong refuge f But although Men desert me and look 〈◊〉 at me God is a sure Refuge to me 8 Let my mouth be filled with thy praise g Give me occasion to multiply my Praises to thee for delivering me out of my present Distress and with thy honour all the day 9 Cast me not off in the time of old age h When I am most feeble and most need thy Help and one who is grown Old in thy Service forsake me not when my strength faileth 10 For mine enemies speak against me and they that †〈…〉 lay wait i Or watch it that they may find occasion to destroy it and that it may not escape their Hands for my soul take counsel together 11 Saying God hath forsaken him k For his Adultery and Murder and other Wickednesses and therefore we shall certainly prevail against him persecute and take him for there is none to deliver him 12 * Psal. â—…0 1. O God be not far from me O my God make hast for my help 13 * Psal. 35. 4. â—…6 Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt 14 But I will hope continually and will yet praise thee more and more l For which I know thou wilst yet give me abundant occasion 15 My mouth shall shew forth thy righteousness and thy salvation all the day for * Psal. 40. 5 I know not the numbers thereof m i. e. Of thy Salvations and Mercies vouchsaâ—…ed to me which being innumerable oblige me the more to celebrate thy Praises 16 I will go n I will not sit down in Despair but I will go on or proceed in my Business Couragâ—…ously and Cheerfully in making necessary Provisions for my own defence in the strength of the Lord GOD o Relying onely upon thy strength and not upon my own Military Preparations I will make mention p Partly to Praise and celebrate it and Partly to support and Comfort my self with the Remembrance of it * Vers. 2. â—… 24. of thy righteousness q Either 1. Of thy Mercy and Goodness Or rather 2. Of thy Faithfulness and in making good all thy Promises to me as this Word is most commonly used in this Book even of thine onely r Not of my Subjects and Friends who are false and persidious to thee and to me Nor of my own for I have been most unfaithful to thee and have broken my Covenant with thee 17 O God thou hast taught me s Partly by thy Word and Spirit convincing and assuring me and Partly by my own Experience of thy Rightâ—… last mentioned the wondrous Effects whereof I have received and declared from time to time as it here follows from my youth and hitherto have I declared thy wondrous works 18 Now also †Heb. unto old Age and gray Hâ—…s when I am old and gray-headed O God forsake me not until I have shewed †Heb. thine 〈◊〉 thy strength t Either 1. This further Act or instance of thy strength â—…r rather 2. Thy great Power which will more Eminently appear in this than it hath done in former Deliverances as my Danger is now greater because this is a Civil War and the Generality of mine own People are ingaged against me and my Forces are very inconsiderable to theirs and without thy Help my Case is desperate unto this generation and thy power to every one that is to come u i. e. To all succeeding Generations to whom I will leave a lasting Monument of this glorious Example of al-sufficiency such as this Psalm is 19 Thy righteousness also O God is very high x i. e. Most Eminent and Evident as high things are
12â—… and the onely true Rule of thy Worship and the onely true way to man's happiness unite my heart r Ingage and knit my whole heart to thy self and service and deliver me from inconstancy and wavering that I may not at any time nor in the least degree be withdrawn from thee either to any corrupt Worship or to the love and pursuit of the lusts or vanities of this present evil world to fear thy name 12 I will praise thee O Lord my God with all my heart and I will glorifie thy name for evermore s Either 1. If thou grantest my request Verse 11. Or 2. Because thou hast done what is expressed Verse 13. 13 For great is thy mercy toward me and thou hast delivered my soul t My person or life as in the next Verse from †Heb. Hell beneath Psal. â—…6 10. the lowest hell u Either 1. From hell properly so called Or rather 2. From extreme and desperate dangers and miseries by comparing this with Deut. 32. 22. and with Psal 88. 6. Thou hast laid me in the lowest the same word in the Hebrew which is here pit Where by the pit he means as is evident and confessed the grave which is commonly called Scheol the word here used 14 O God * Psal. 54. 3. the proud are risen against me and the assemblies of †Heb. terrible violent men have sought after my soul and have not set thee before them x They have no reverence nor regard for thee neither for thy word which hath conferred the Kingdom upon me nor for thine all-seeing Eye which beholds all their wicked devises and practises against me nor for thy justice which will undoubtedly bring their mischief upon their own heads 15 * Exod. 34. 6. Numb 14. 18. Nehem. 9. 17. Psal. 103. 8. and 145. 8. Joel 2. 13. Verse 5. But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy y To wit to thy People and to me in particular and therefore thou wilst forget and forgive my manifold sins for which thou mightest justly reject me and make me to know thy breach of Promise and therefore thou wilst save me from my cruel Enemies and truth 16 O turn unto me and have mercy upon me give thy strength z To assist support and save me unto thy servant and save * Psal. â—…16 16. the son of thine handmaid ‖ Me who by thy gracious providence was born not of Heathen but of Israelitish Parents and therefore was in covenant with thee from my Birth and whose Mother was thy faithful Servant and did intirely devote me to thy Service 17 Shew me a token for good †Vouchsafe unto me some evident and eminent token of thy good will to me for the conviction of mine Enemies and mine own comfort that they which hate me may see it and be ashamed because thou LORD hast holpen me and comforted me PSAL. LXXXVII THE ARGUMENT This Psalm was doubtless composed after the Building of the Temple and as Learned Men think and it seems probable when the People were newly returned out of Babylon and laboured under many Discouragements about the returm of most of their Brethren and the Difficulties which they met with in the rebuilding of their Temple and City A Psalm or Song ‖ Or of for the sons of Korah 1 HIs foundation a Whose Foundation Either 1. The foundation i. e. the argument or matter of this Psalm or Song So these words are thought to be a part of the Title the words lying thus in the Hebrew Text For the sons of Korah a Psalm or Song whose foundation is in the holy mountains But 1. The Hebrew word rendred foundation is no where used in that sence 2. There is no example of any such like Title in the Book of the Psalms Or rather 2. Of the City or Temple of God of which he speaks in the following Verses And whereas the beginning is somewhat abrupt which seems to be the onely ground of the foregoing Exposition that is no unusual thing in Scripture and the Pronoun Relative such as this is is oft put without any foregoing Antecedent and the Antecedent is to be fetched out of the following Words or Verses As Numb 24. 17. I shall see him or it to wit the star which follows afterward Psal. 105. 19. his word i. e. the Lords Prov. 7. 8. to her house i. e. the harlot's mentioned Verse 10. And especially Cant. 1. 2. let him kiss to wit my beloved who is there understood but not expressed till Verse 14. And the ground of that abrupt and imperfect speech there seems to be the same with this here for as the Church was there in deep meditation and a great passion about her beloved which caused that abruptness of speech which is usual in such cases so the Psalmists thoughts were strongly fixed upon the Temple and City of God and therefore this Relative his had a certain Antecedent in his thoughts though not in his words The word foundations may possibly be emphatical because this Psalm might probably be composed when the foundations of the second Temple were newly laid and the old men who had seen the Glory of the former House were dejected at the sight of this of which see Ezra 3. 11 12. And so the meaning of this passage may be this Be not discouraged oh ye Jews that your Temple is not yet erected and built but onely the foundations of it laid and those too are mean and obscure in comparison of the Magnificence of your former Temple but take comfort in this that your Temple hath its foundations laid and those sure and firm sure in themselves because they are not laid in the sand nor in hoggy or fenny grounds but in the mountains and sure by divine establishment because those mountains are holy consecrated to God and therefore maintained and established by him Or he may use this word foundations in opposition to the Tabernacle which was moveable and without foundations to note the stability and perpetuity of this Building is * Psal. 48. 〈◊〉 in the holy mountains b Or among or within the holy mountains to wit in Ierusalem which was encompassed with mountains Psal. 125. 2. and in which were two famous mountains to wit Zion and Moriah Or the plural number is here put for the singular whereof we have seen examples formerly and mountains are put for the mountain either for the Mount Moriah upon which the Temple stood or for Mount Zion which is mentioned in the next Verse which is often taken in a large and comprehensive sence so as to include Moriah in which sence the Temple is said to be in Zion Psal. 74. 2. and 76. 2. Isa. 8. 18. 2 The LORD loveth the gates c of Zion d Largely so called as was now said to wit of Ierusalem which was built upon and near
imply and causeth them to wander in the ‖ Or void place wilderness where there is no way i Either 1. he giveth them up to foolish and pernicious counsels by which they are exposed to contempt and brought to their wits end not knowing what course to take Or 2. he banisheth them from their own Courts and Kingdoms and forceth them to flee into desolate wildernesses for shelter and subsistence 41. * 1 Sam. 2. 8. Psal. 113. 7 8. Yet setteth he the poor on high k And whilst he bringeth down great potentates at the same time he advanceth those who were obscure and contemptible ‖ Or after from affliction and maketh him families like a flock l Which increase very much in a little time 42. †Job 22. 19. The righteous shall see it m Or rather these things as it is expressed in the next verse They shall diligently observe these wonderful works of Gods mercy and justice and rejoice n Not only in the mercies of God vouchsafed to them and to other persons in want and misery but also in Gods judgments upon his implacable enemies which afford matter of rejoicing to good men as hath been once and again declared in this book both for the honour which God hath by them and for the sins and calamities of others which by this means are prevented and all * Job 5. 16. iniquity o i. e. Unrighteous or ungodly men the abstract being put for the concrete as faithfulnesses for the faithful Psal. 12. 2. and pride for the proud Psal. 36. 12. shall stop her mouth p Shall be put to silence So this or the like phrase is used Iudg. 18. 19. Iob 5. 16. 21. 5. 29. 9. They who used to speak loftily and wickedly and to sit their mouth against the heavens as they did Psal. 73. 8 9 to reproach God and his providence as either negligent or unrighteous in the management of the world shall now be forced to acknowledge his power and justice in those judgments which he hath brought upon them 43. * Hos. 14. 9. Whose is wise and will observe those things q Or Who for the Hebrew particle mi is interrogative is wise for as this conjunctive particle is frequently used he will observe these things All who are truly wise will consider all these events and lay them to heart as being very useful for their own instruction even they r Or each of them all such wise and considering persons shall understand the kindness of the LORD s Will see and acknowledge that God is kind or good to all and that his tender mercies are over all his works as it is said Psal. 145. 9. and singularly kind and gracious to all wise and godly men PSAL. CVIII A Song or Psalm of David This Psalm is almost word for word taken out of two foregoing Psalms the first five verses out of Psal. 57. 7 8 9 10 11. and the rest out of Psal. 60. 5 c. to which the Reader must resort for the explication of it This only is observable that the Psalmist designing to take the body of this Psalm out of Psal. 60. doth industriously lay aside that mournful Preface v. 1 2 3 4. and borrows one more pleasant out of Psal. 57. The reason of which change is supposed to be this that Psal. 60. was composed in the time of his danger and distress and the latter after his deliverance 1. O God my heart * Psal. 57. 7 8 c. is fixed I will sing and give praise even with my glory a Either 1. with my heart or soul which is fixed for that work as he said in the former branch Or rather 2. with my tongue which is called a mans glory Psal. 16. 9. comp with Act. 2. 26. So the first branch describes the fixedness of his heart to which this adds the expressions of his mouth 2. Awake psaltery and harp I my self will awake early 3. I will praise thee O LORD among the people and I will sing praises unto thee among the nations 4. For thy mercy is great above the heavens and thy truth reacheth unto the ‖ Or skies clouds 5. Be thou exalted O God above the heavens and thy glory above all the earth 6. * Psal. 60. 5 c. That thy beloved may be delivered save with thy right hand and answer me 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Judah is my law-giver 9. Moab is my wash-pot over Edom will I cast out my shoe over Philistia will I triumph 10. Who will bring me into the strong city who will lead me into Edom b This he repeats in this place either because though the enemies were defeated and subdued yet there was some strong city or cities which were not yet taken or in way of thankful commemoration of Gods goodness in answering his former requests as if he had said I remember this day to thy glory and my own comfort my former straits and dangers which made me cry out Who will bring me c. 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts 12. Give us help from trouble for vain is the help of man 13. Through God we shall do valiantly for he it is that shall tread down our enemies PSAL. CIX To the chief musician A Psalm of David It is sufficiently evident from the body of this Psalm that it was composed by David when he was in a state of persecution either by Saul or by Absalom and that amongst and above all the rest of his enemies he takes very particular notice of and breaks forth into vehement expressions of anger against one particular person which whether it were Doâ—…g or Ahitophel is not certain nor at all necessary to know But as David was and very well knew himself to be a Type of Christ and consequently his enemies did typifie or represent the enemies of Christ and this particular adversary of his did represent some singular and eminent enemy of Christ which though David might not yet the Spirit of God which indited this Psalm did know to be Iudas and accordingly directed all these bitter invectives and imprecations against him who deserved and received far worse punishments for his monstrous wickedness than all which are here mentioned And that he was the person principally aimed at in this Psalm will seem very probable to him who considers Davids mild and merciful temper even towards his enemies which he both professed in words in this very book as Psal. 35. 12 13 14. and practised in deeds as 2 Sam. 16. 10 11. 19. 22 23. and withal the severity of these imprecations reaching not onely to the persons of his
answered Luke 24. 47. Acts 1. 4. 2. 1 2 c. and from whence it was to be sent forth into all the parts and kingdoms of the world to bring in the Gentiles which also the Prophets had foretold as Isa. 2. 3. and in diverâ—… of the foregoing Psalms as hath been already frequently observed and proved rule thou m Thou shalt rule the Imperative being here put for the future as it is Gen. 12. 12. Psal 37. 27. and oft elsewhere For this is not a command but a prediction or a promise that he shall rule Which he doth partly by his grace converting some and so ruling their hearts by his Word and Spirit and subduing their lusts in them and their external enemies for them and partly by his powerful providence whereby he defends his Church and people and subdues and punisheth all their adversaries in the midst of thine enemies n Who shall see it and do what they can to oppose thy dominion but shall never be able to hinder it but shall split themselves against it 3 Thy people o Thy subjects ‖ Or give free-will-offerings shall be willing p Heb. willingnesses i. e. most willing as such plural words are frequently used as Psal. 5. 10. 21. 7. Or freewill-offerings as the word properly signifies Whereby he may intimate the difference between the Worship of the Old Testament and that of the New They shall offer and present unto thee as their King and Lord not oxen or sheep or goats as they did under the Law but themselves their souls and bodies as living sacrifices as they are called Rom. 12. 1. and as freewill-offerings giving up themselves to the Lord 2 Cor. 8. 5. to live to him and to die and be offered for him The sence is Thou shalt have friends and subjects as well as enemies and thy subjects shall not yield thee a forced and seigned obedience aâ—… those who are subject to or conquered by earthly Princes frequently do of which see on Psal. 1â—… 44 45. but shall most willingly and readily and chearfully obey all thy commands without any dispute or delay or reservation and they shall not need to be pressed to thy service but shall voluntarily list themselves and fight under thy Banner against all thy enemies in the day of thy power q When thou shalt take into thy hands the rod of thy strength as it is called v. 2. and set up thy Kingdom in the World and put forth thy mighty Power in the preaching of thy Word and winning Souls to thy self by it Or in the day of thine army or forces when thou shalt raise thine Army consisting of Apostles and other Preachers and Professors of the Gospel and shalt send them forth to conquer the World unto thy self in the beauties of holiness r A dorned with the beautiful and glorious robes of Righteousness and true Holiness wherewith all new men or true Christians are cloathed Eph. 4. 24. compare Revel 19. 8 14. with various gifts and graces of Gods Spirit which are beautiful in the eyes of God and of all good men The last clause noted the inward disposition the willingness of Christs Subjects and this notes their outward habit and deportment Wherein there seems to be an allusion either 1. to the beautiful and glorious garments of the Levitical Priests all Christians being Priests unto God Rev. 1. 6. 1 Pet. 2. 5 9. Or 2. to the military robes wherewith Souldiers are furnished and adorned all Christians being Souldiers in the Christian warfare But the words are and may well be rendred thus in the beauties or glories of the Sanctuary i. e. by an usual Hebraism in the beautiful and glorious Sanctuary which is called the Holy and beautiful house Isa. 64. 11. either in the Temple at Ierusalem which was honoured with Christs presence whereby it excelled the glory of the first house according to Hagg. 2. 9. in which both Christ and the Apostles preached and by their preaching made many of these willing people or in Ierusalem which is oft called the Holy place or city by the same word which is here rendred Sanctuary or in the Church of God and of Christ which was the Antitype of the old Sanctuary or Temple as is evident from 1 Cor. 3. 16 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. And this place may be mentioned as the place either where Christs people are made willing and shew their willingness or where Christ exerciseth and manifesteth that power last mentioned * Or more than the womb of the morning thou shalt have c. from the womb of the morning thou hast the dew of thy youth s This place is judged the most difficult and obscure of any in this whole Book The words are diversly rendred and understood They are to be understood either 1. of Christ himself and that in respect either 1. of his Divine and eternal generation which may be called the dew of his youth or birth and which he may be said to have had from the womb of the morning before the first morning or light was created or brought out of its womb that is before the world was which is a common description of Eternity in Scripture Or 2. of his humane Nature and Birth and so the words may be thus rendred From the womb of the morning Or as it is rendred by divers others From the womb from the morning i. e. from thy very first birth thou hast or hadst the dew of thy youth i. e. those eminent blessings and graces wherewith thou wast enriched or thy youth or childhood was like the dew precious and acceptable Or rather 2. of Christs subjects or people of whom he evidently spoke in the former part of the verse wherewith these words are joyned And it seems not probable that the Psalmist after he had discoursed of Christs advancement to his Kingdom and his Administration of it and success in it both as to his enemies and friends would run back to his birth either Divine or humane both which were evidently and necessarily supposed in what he had already ready said of him But then these words may be read either 1. separately as two distinct clauses as they seem to be taken by our English Translators and by the Colon which they placed in the middle And so the first clause belongs to the foregoing words as noting the time when the people should be willing which having declared more generally in those words in the day of thy power he now describes more particularly and exactly that they should be so even from the morning or in a Poetical strain which is very suitable to this Book from the womb of the morning to wit of that day of his power i. e. from the very beginning of Christs entrance upon his Kingdom which was after his Resurrection and Ascension into Heaven and from the very first preaching of the Gospel after
all the parts of mans body and how excellently they were framed both for beauty and use have broken forth into pangs of admiration and adoration of the Creator of man as Galen particularly did in the lowest parts of the earth e Or as it were in the lowest parts of the earth So there is onely an Ellipsis of the note of similitude which is very frequent in Scripture as hath been often said and proved In a place as secret and remote from humane eyes as the lowest parts of the earth are to wit in my mothers womb And so what was said in the former clause is repeated in this in other words 16 Thine eyes did see my substance yet being unperfect f When I was a meer Embryo a rude and shapeless lump when I was first conceived and in thy book g In thy counsel and providence by which thou didst coâ—…trive and effect this great work and all the parts of it according to that model which thou hadst appointed This is a Mâ—…taphor taken from workmen who when they are to make some curious structure they first draw a rude draught or delineation of it by which they govern themselves in the building of it †Heb. all of 〈◊〉 all my members h All the several parts of my substance were written ‖ Or what days 〈◊〉 should be â—…ed which in continuance were fashioned i Which in due time and by degrees were formed into bones fleshy sinews c. Or as it is in the margent what days and the days in which they werâ—… or should be fashioned by what steps in what order and time each part of the body should receive its proper form This also was written or appointed by God when as yet there was none of them k Heb. and not one of them understand either yet was as it is in our Translation or was lacking to wit in thy book All my parts without exception were written by thee But then these words are not to be joyned with those immediately foregoing but with the former and the words are to be read thus in thy book all my memâ—…ers were written which in continuance were fashioned when as yet c. 17 * Psal. 40. 5. How precious also are thy thoughts l Thy is taken either 1. passively my thoughts of thee or rather 2. actively thy thoughts counseâ—…s or contâ—…ivances on my behalf which are admirable and amâ—…able in mine eyes Thou didst not onely form me at first but evâ—…â—…ince my conception and birth thy thoughts have been employed for me in preserving and providing for me and blessing of me unto me O God! how great is the summe of them m Thy gracious designs and providences towards me are numberless as it follows 18 If I should count them they are more in number than the sand when I awake I am still with thee n To wit by my thoughts and meditations Thy wonderful counsels and works on my behalf come constantly into my mind not onely in the day time but even in the night season which is commonly devoted to rest and sleep whensoever I awake either in the night or in the morning These are my last thoughts when I lye down and my first when I rise 19 Surely thou wilt slay the wicked o And as thou hast precious and gracious thoughts towards me and all that love and fear thee so thou hast other kinds of thoughts and purposes towards wicked men such as thou knowest mine enemies to be even to destroy them utterly O God depart from me therefore p I renounce your friendship and society I will not partake with you in your sins lest I should also partake of your plagues ye bloody men q Heb. ye men of blood either 1. passively deserving death or guilty of blood or of death as the phrase is Numb 35. 27 31. Mat. 26. 66. Or rather 2. actively blood-thirsty or shedders of blood as this phrase is generally taken as 2 Sam. 16. 8. Psal. 26. 9. 55. 24. 59. 3. Having called them wicked men in general he now gives a particular account of their wickedness they were unjust and cruel towards men and withal profane and impious towards God as he tells us in the next verse 20 For they †Heb. speak of thee in wickedness or unto wickedness speak against thee wickedly r By profane scoffs and a professed denâ—…al or contempt of thine Omniscience and Providence Or they speak of thee in or unto wickedness they make use of Religion to cover or further their wicked designs But our Translation is more favoured by the Context which speaks of Gods open and professed enemies and thine enemies take thy Name in vain s Or according to the order of the Hebrew words and take thy Name in vain and are thine enemies or haters of thee as it follows v. 20. These words thy Name are understood here as also Isa. 3. 7. out of Exod. 20. 7. where they are expressed They abuse thy blessed Name with hellish oaths and perjuries and blasphemies 21 Do not I hate them O LORD that hate thee t I appeal to thee the omnipresent and omniscient God whether I do not perfectly hate them so far as they are enemies to God and goodness and am I not grieved with those that rise up against thee u In open hostility and rebellion against thine Authority 22 I hate them with perfect hatred I count them mine enemies x I am no less grieved with their enmity against thee than if they directed it against my self 23 * Job 31. 6. Psal. 26. 2. Search me O God and know my heart try me and know my thoughts y And whether I do not speak this from my very heart do thou judge who art the searcher of hearts and deal with me accordingly 24 And see if there be any †Heb. way of pain or grief wicked way in me z Heb. way of trouble or grief any course of life which is grievous either 1. to my self as all sin is to the sinner sooner or later or 2. to others as I am accused of causing much trouble and designâ—…ng mischief to the King and Kingdom and * Psal. 5. 8. 143. 10. lead me in the way everlasting a In the right and good way which is lasting and leads to everlasting life whereas the way of wickedness to which this iâ—…opposed will perish as is said Psal. 1. 6. and bring men iâ—…o utter destruction Or as others render it in the old way which is the good way as it is called Ier. 6. 16. in the way of righteousness and holiness which may well bâ—… called the old way because it was from the beginning of the world written in maâ—…s heart whereas wickedness is of a later date Possibly it may be rendred in thy way the Ellipsis of the Pronoum being very frequent as
governing himself or others well and prudently 6. To understand a proverb and ‖ 〈◊〉 an eloâ—… speech the interpretation q i. e. The Interpretation of a Proverb by a Figure called Hendiaduo or the meaning and use of the wise sayings of God or of men to know this practically and for his direction and benefit for practice is the great design of this Book the words of the wise and their dark sayings r Such as are hard to be understood by inconsiderate and ungodly men but to be found out by diligent and humble enquiry 7. * Job 28. 28. Psal. 111. 10. Chap. 9. 10. Eccl. 12. 13. The fear of the LORD s Reverence and obedience to God or his Worship and Service as this word is commonly used is ‖ Or the principal part the beginning t Either the Foundation or the Top and Perfection or chief Point without which all other knowledge is vain and useless of knowledge but fools u Wicked men called Fools through this whole Book such as do not fear God despise wisdom and instruction x Are so far from attaining true Wisdom that they despise it and all the means of getting it Which fully proves what he now said that the Fear of the Lord is the beginning of Wisdom 8. My son y He speaks to his Scholars with paternal Authority and Affection to make them more attentive and obedient Teachers among the Hebrews and others were commonly called Fathers and their Scholars their Sons * Chap. 6. 20. hear the instruction of thy father z His good and wholsome Counsels but not such as are contrary to Gods Law Prov. 19. 27. and forsake not the law of thy mother a Those pious instructions which thy Mother instilled into thee in thy tender years See Prov. 31. 1. 2 Tâ—…m 1. 5. 3. 14 15. This he adds because Children when grown up are very prone to sleight their Mothers advice because of the infirmity of their Sex and because they have not that dependence upon and Expectation from their Mothers which they have from their Fathers 9. For they shall be †Heb. an adding an ornament of grace unto thy head and chains about thy neck b This will make thee amiable and honourable in the fight of God and of men whereas the forsaking of those good Counsels will make thee contemptible 10. My son if sinners c Eminently so called as Gen. 13. 13 Psal. 1. 1. 26. 9. such as sell themselves to work all manner of Wickedness particularly Thieves and Robbers and Murtherers as appears from the next verses as also Oppressors and Cheaters by comparing this with v. 19. entice thee consent thou not 11. If they say come with us d We are numerous and strong and sociable let us lay wait for blood e To shed Blood He expresseth not their words which would rather affright than inveigle a young novice but the true nature and consequence of the Action and what lies at the bottom of their specious pretences let us lurk privily f So we shall neither be prevented before nor discovered and punished afterward for the innocent g Harmless Travellers who are more careless and secure and unprovided for opposition than such Villains as themselves without cause h Though they have not provoked us nor deserved this usage from us h This Solomon adds to discover their malignity and baseness and so deter the young Man from association with them 12. Let us swallow them up alive as †Heb. hell Num. 16. 33. the grave i Which speedily covers and consumes dead Bodies See Psalm 55. 15. 124. 3. We shall do our work quickly easily and without fear of discovery and whole as those that go down into the pit k into some deep Pit into which a Traveller falls unawares and is utterly lost and never discovered 13. We shall find all precious substance we shall fill our houses with spoil l As our danger is little so our profit will be great 14 Cast in thy lot among us m i. e. Put in thy Money into our Stock Or rather thou shalt cast thy lot amongst us i. e. thou shalt have a share with us and that equally and by lot although thou art but a Novice and we Veteranes This agrees best with their design which was to allure him by the promise of advantage let us all have one purse n Or. we will have c. One Purse shall receive all our profits and furnish us with all expences So we shall live with great facility and true friendship 15. My Son * Ch. 4. 14. walk not thou in the way with them o Avoid their courses and their conversation and company refrain thy foot from their path p When thou hast any thought or inclination or temptation to follow their counsels or examples suppress it and restrain thy self as it were by force and violence as the word implies 16. * Isa. 59. 7. Rom. 3. 15. For their feet run q They make hast as it follows without considering what they are doing to evil r To do evil to others as was expressed v. 11 12. which also will bring evil upon themselves and make hast to shed blood s To shed innocent blood which is an inhumane and dangerous practice 17. Surely in vain the net is spread †Heb. in the eyes of every thing that hath a wing in the sight of any bird t The design of these words is to set forth the folly of these men by the similitude of a Bird which yet is very variously applied and understood by divers Interpreters But I shall not confound the Reader with the rehearsal of them This Clause in vain upon the understanding whereof the whole depends may be understood either 1. in respect of the Fowler So the sense is The Fowler who spreads his Net in the sight of the Bird loseth his labour because the Bird perceiving the danger will not be tempted to come to the Bait but flees away from it But or yet these as the first words of the next Verse may well be and by the Chaldee Translator are rendred are more foolish than the silly Birds and though they are not Ignorant of the danger and mischief which these evil courses will bring upon themselves which I have here represented yet they will not take warning but madly rush upon their own ruine Or 2. in respect of the Bird. So the sense is The silly Bird although it see the spreading of the Net yet is not at all instructed and cautioned by it but through the greediness of the Bait rusheth upon it and is taken by it And these men are not one jot wiser but albeit they know and find that by these practises they expose themselves to the justice of the Magistrate and to the vengeance of
thy mind fixed upon that way which leads to it and neither look nor turn aside to the right hand nor to the left as it follows v. 27. and let thine eye-lids look straight before thee 26. Ponder the path of thy feet o Consider thine actions before thou doest them and see that they agree with the Rule and ‖ Or all thy 〈◊〉 shall be â—…red aright let all thy ways be established p Let thine Actions be uniformly and constantly good in spight of all temptations to the contrary Or Let thy ways be directed or disposed aright as this Hebrew word signifies Or thy ways shall be established So this is a promise to confirm the foregoing Precept If thou doest ponder them thou mayest expect God's blessing and good success in them 27 * Deut. 5. 32. â—… 28. 14. Turn not to the right hand nor to the left q Fly all extreams and neither add to God's commands nor take from them remove thy foot from evil CHAP. V. 1. MY son attend unto my wisdom and bow thine ear to my understanding 2. That thou maist regard a Or keep i. e. hold fast as it is in the next clause discretion b Spiritual Wisdom for the conduct of thy Life as this word is used Prov. 1. 4. and elsewhere in this Book and that thy lips may keep knowledge c That by wise and pious discourses thou maist preserve and improve thy Wisdom for thine own and others good 3. * Chap. 2. 16. 6. 24. For d It concerns thee to get and to use discretion that thou maist be able to resist and repel those manifold Temptations to which thou art exposed the lips of a strange woman drop as an hony-comb e Her words and discourses are sweet and charming and prevalent and her †Heb. palate oil mouth is smoother than 4 But her end is bitter as wormwood f Her design and the effect of that lewdness to which she enticeth men is the sinners destruction sharp as a two-edged Sword 5. * Chap. 7. 27. Her feet g Her course or manner of Life go down to death her steps take hold on hell 6. Lest thou shouldst ponder the path of life h To prevent thy serious consideration of the way and manner of rescuing thy self from this deadly course of Life her ways are moveable i Various and changeable She transforms her self into several shapes to accommodate her self to the humours of her Lovers and hath a Thousand Arts and Deceits to enshare them and hold them fast that thou canst not know them k Thou canst not discover all her subtil practices and much less deliver thy self from them 7. Hear me now therefore O ye Children and depart not from the words of my mouth 8. * Chap. 7. 7 8 c. Remove thy way far from her and come not nigh the door of her House l Lest thine eyes affect thine Heart and her allurements prevail over thee 9. Lest thou give thine honour m Thy Dignity and Reputation the strength and vigour of thy Body and Mind which is an honour to a man and which are commonly wasted by Adulterous practices unto others n Unto Whores and their Husbands and Children and Friends and thy years o The flower of thine age thy youthful years unto the cruel p To the Harlot who though she pretends ardent Love and kindness to thee yet in truth is one of the most cruel Creatures in the World wasting thy Estate and Body without the least pity and then casting thee off with scorn and contempt and when her Interest requires it taking away thy very life of which there are enumerable examples and damning thy Soul for ever 10. Lest strangers q Not onely the strange women themselves but Bawds Panders and other Adulterers who are in league with them be filled with †Heb. thy strength thy wealth and thy labours r Wealth gotten by thy labours be in the house of a stranger 11. And thou mourn at the last s Bitterly bewail thy own madness and misery when it is too late when thy flesh and thy body t Thy Flesh even thy Body the particle and being put expositively are consumed u By those manifold diseases which filthy and inordinate Lusts bring upon the Body of which Physicians give a very large and sad Catalogue and the Bodies of many Adulterers give full 12. And say how have I hated instruction x Oh what a mad beast have I been to hate and sleight the fair warnings which were given me and against mine own knowledg to run headlong into this pit of destruction Which are not the words of a true penitent mourning for and turning from his sin but only of a man who is grieved for the sad effects of his delightful Lusts and tormented with the horrour of his own guilty Conscience and my heart despised reproof y I did with my whole Heart abhor all admonitions 13. And have not obeyed the voice of my Teachers z Of my Parents and Friends and Ministers who faithfully and seasonably informed me of those mischiefs and miseries which now I feel nor enclined mine ear to them that instructed me 14. I was almost in all evil a Oh what a miserable man am I There is scarce any misery in respect of Estate or Body or Soul into which I am not already plunged The words also are and may well be rendred thus In a moment I am come into all evil In how little a time and for what short and momentany pleasures am I now come into extream and remediless misery I who designed and expected to enjoy my Lusts with secrecy and impunity am now made a publick example and shameful spectacle to all men and that in the Congregation of Israel where I was taught better things and where such Actions are most infamous and hateful in the midst of the congregation and Assembly b. 15. Drink Waters out of thine own cistern and running waters out of thine own well c This Metaphor contained here and v. 16 17 18. is to be understood either 1. of the free and lawful use of a mans estate both for his own comfort and for the good of others Or rather 2. of the honest use of Matrimony as the proper Remedy against these filthy practices This best suits with the whole context both foregoing and following and thus it is explained in the end of v. 18. So the sense is Content thy self with those delights which God alloweth thee with the sober use of the Marriage-Bed Why shouldst thou ramble hither and thither trespassing against God and men to steal their Waters which thou mightst freely take out of thine own Cistern or Well The ground of the Metaphor is this that waters were scarce and precious in those Countries and therefore men used to
howsoever they are thought by themselves or others to be witty or wise yet in God's account and in truth are fools and he will love thee t Both for that faithfulness and charity which he perceiveth in thee and for that benefit which he receiveth from thee 9. * 〈◊〉 1. 5. Give instruction u In the Hebrew it is onely give for as receiving is put for learning Prov. 1. 3. so giving is put for teaching both in Scripture and in other Authors of which see my Latin Synopsis to a wise man and he will be yet wiser teach a just man x Called a wise Man in the former branch to intimate that good men are the onely wise men and he will increase in learning 10. * Job 28. 28. Ps. 111. 10. Chap. 1. 7. The fear of the LORD is the beginning of wisdom and the knowledg of the holy y Either 1. of holy men whether such as all Saints learn or rather such as the holy men of God the Servants of this Wisdom teach from God's VVord Or rather 2. of Holy things the Hebrew word being here taken in the Neuter Gender as it is Numb 5. 17. and elsewhere for this seems best to answer to the fear of the Lord in the other branch is understanding z Is the onely true and necessary and useful knowledge 11. * Ch. 10. 27. For by me thy days shall be multiplied and the years of thy life shall be increased 12. If thou be wise thou shalt be wise for thy self a Thou dost not profit me but thy self by it I advise thee for thine own good †Heb. and. but if thou scornest thou alone shalt bear it b The blame and mischief of it falls wholly upon thee not upon me or my VVord or Ministers who have warned thee 13. * Ch. 7. 11. A foolish woman c By which he understands either 1. folly which is opposite to that VVisdom of which he hath been so long discoursing and so it may include all wickedness either in principle as Idolatry Heresy c. or in practice Or 2. the Harlot which with submission seems most probable to me partly because all the following decription exactly agrees to her especially what is said v. 17. as also v. 18. which in effect was said of the Harlot before Ch. 2. 18. 5. 5. and partly because such transitions from discoursing of VVisdom to a discourse of Harlots are frequent in Solomon as we have seen Ch. 2. 16. 5. 3. 7. 5. is clamorous d Speaks loudly that she may be heard and vehemently that Persons might be moved by her persuasions she is simple and knoweth nothing e To wit aright nothing that is good nothing for her good though she be subtil in little artifices for her own wicked ends 14. For she sitteth at the door of her house f Which notes her idleness and impudence and diligence in watching for occasions of sin on a seat in the high places of the city 15. To call passengers who go right on their ways g Who were going innocently and directly about their business without any unchast design for others needed none of those invitations or offers but went to her of their own accord And besides such leud Persons take a greater pleasure in corrupting the innocent 16. Whoso is simple h Which title is not given to them by her for such a reproach would not have allured them but driven them away but by Solomon who represents the matter of her invitation in his own words that he might discover the truth of the business and thereby dissuade and deter those whom she invited let him turn in hither and as for him that wanteth understanding she saith to him 17. * Ch. 2â—… 17. Stolen waters i By which he understandeth either 1. Idolatry or other wickednesses which in Solomon's time before his fall were publickly forbidden and punished but privately practised Or rather 2. Adultery are sweet k Partly from the difficulty of obtaining them partly from the art which men use in contriving such secret sins and partly because the very prohibition renders it more grateful to corrupt Nature and bread †Heb. of secrecies eaten in secret is pleasant 18. But he knoweth not l i. e. He doth not consider it seriously whereby he proveth his folly that the dead are there and that her guests are in the depths of hell CHAP. X. 1. THe proverbs of Solomon a Properly so called for the foregoing Chapters though they had this Title in the beginning of them yet in truth were only a Preface or preparation to them containing a general Exhortation to the study and exercise of wisdom to stir up the minds of men to the greater attention and regard to all its Precepts whereof some here follow Of which in general these things are fit to be observed to help us in the understanding of them 1. That these sentences are generally distinct and independent having no coherence one with another as many other parts of Scripture have 2. That such sentences being very short as their nature requires more is understood in them than is expressed and the Causes are commonly to be gathered from the Effects and the Effects from the Causes and one opposite from another as we shall see 3. That they are delivered by way of comparison and opposition which for the most part is between Virtue and Vice but sometimes is between two Virtues or two Vices * A wise b i. e. Prudent and especially virtuous and godly as this word is commonly meant in this Book and in many other Scriptures son maketh ‖ Ch. 15. 20. a glad father c And a glad Mother too for both Parents are to be understood in both branches as is evident from the nature of the thing which affects both of them and from parallel places as Ch. 17. 25. 30. 17. although one only be expressed in each branch for the greater Elegancy but a foolish son is the heaviness of his mother d The occasion of her great sorrow which is decently ascribed to the Mothers rather than to the Fathers because their passions are most vehement and make deepest impression in them 2. * Chap. 11. 4. Treasures of Wickedness e Either 1. All worldly Treasures and Riches which are called the Mammon of Unrighteousness Luke 16. 9. of which see the Reasons there to which Righteousness or Holiness which are spiritual and heavenly Riches may be fitly opposed Or 2. Such Treasures as are got by any sort of unjust or wicked practices profit nothing f They do the possessor no good but which is implied from the opposite member much hurt they do not only not deliver him from death but oft expose him to it either from men who take away his Life that they may enjoy his Wealth or from God
sudden and a dismal end 10. Only by pride cometh contention c Which is not to be understood exclusively as to all other causes for contentions oft spring from Ignorance or Mistake or Covetousness or other Passions but eminently because as Pride bloweth up those coals of Contention which other Lusts kindle so oft-times Pride alone without any other cause stirreth up strife which it doth by making a man self-conceited in his opinions and obstinate in his Resolutions and impatient of any opposition and many other ways but with the well-advised d Who are not governed by their own passions but by prudent consideration and the good Counsel of others is wisdom e Which teacheth them to avoid and abhor all contention 11. * Ch. 10. 2. 20. 21. Wealth gotten by vanity f By vain or deceitful or wicked practices shall be diminished g Because the Curse of God attends upon it but he that gathereth †Heb. with the hand by labour h By diligence in an honest Calling shall increase 12. Hope deferred i Delays in obtaining that good which a man passionately desireth and hopeth for maketh the heart sick but when the desiâ—…e k The good desired and expected Acts being oft put for the Objects cometh * Ver. 19. it is a tree of life l It is most sweet and satisfactory and reviving 13. Whoso despiseth the word n The word of God which is called the word by way of eminency Deut. â—…0 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere shall be destroyed o Except he repent and return to his Obedience but he that feareth the commandment p That hath a Reverence to its authority and is afraid to violate it ‖ Or shall be in peace shall be rewarded m Disobeyeth it wilfully and presumptuously 14. * Ch. 14. 27. The law q The Doctrine Instruction or Counsel as the word Law is frequently understood in Scripture of the wise r Of holy men who are commonly called wise as sinners are called Fools in this Book is a fountain of life to depart from the snares of death 15. Good understanding t Discovering itself by a mans holy and righteous practices and ways as appears from the opposition of the way of transgressors to it and as words of Understanding in this and other Books of Scripture commonly include practice giveth favour u Maketh a man acceptable both to God and men but the way x The carriage or manner of conversation of transgressors is hard y Or rough as this very word is used Deut. 21. 4. offensive and hateful to God and Men as rough ways are to a Traveller fierce and intractable and incorrigible 16. * Ch. 12. 23. 15. 2. Every prudent man dealeth z Heb. Acteth or doth manageth all his affairs with knowledg a Considerately and discreetly but a fool †â—…eb spreadith layeth open his folly b By his heady and foolish Actions 17. A wicked messenger c Who is unfaithful in the execution of that which is committed to his charge as appears by the opposite clause falleth into mischief d Shall not escape punishment from God or from them who sent him but a faithful ambassador is health e Or wholsom procureth safety and benefit as to his Master so also to himself 18. Poverty and shame shall be to him that refuseth instruction f Whereby he might have been kept from destructive and dishonourable courses but he that regardeth reproof g That considers it seriously receiveth it kindly and reformeth himself by it shall be honoured h And enriched which is implied from the former branch Not that it is so always but commonly and when God sees it good for a man Or if he do not always gain Riches he shall certainly have honour both from God and men 19. * Ver. 12. The desire accomplished is sweet to the soul i The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him Which may be taken either 1. Of the desire of Fools which may be understood out of the next clause So the sense of the verse is It is sweet to sinners to indulge and satisfie their desires which are wholly carnal and sinful and for that reason they love sin and hate the thoughts of leaving it because their desires are wholly and fully set upon it Or 2. Of good desires or of the desires of wise and good men as the LXX and Chaldee and Syriack and Arabick Interpreters understand it by the opposition of Fools in the next clause So the sense may be this The desires of good men are set upon what is good and they rejoice when they attain to it and are grieved when they fall short of it but the desires of the wicked are set upon sin and it is a pleasure to them to commit it and an abomination to them to be hindred from it Or rather 3. Of desires in general Whatsoever men do earnestly desire the enjoyment of it is very sweet and grateful to them and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts and abhor all Restraint and Mortification of them For this is certain and confessed that many things are understood in these short proverbial Speeches which are not expressed but k Or and as this particle properly signifies or therefore as it is frequently used it is an abomination to fools to depart from evil 20. He that walketh l i. e. Commonly converseth and associateth himself with wise men shall be wise m Shall learn Wisdom and Goodness both from their Counsels and Examples The design of this Proverb is to shew the wonderful influence which a mans society hath upon him either to save or to corrupt and destroy him but a companion of fools †Heb. shall be broken shall be destroyed 21. Evil n Evil of punishment proportionable to their evil of sin as appears from the next clause pursueth o And sooner or later shall certainly overtake them albeit they please themselves with hopes of impunity sinners p Obstinate and incorrigible sinners but to the righteous good q Gods blessings and true happiness shall be repayed 22. A good man leaveth an inheritance to his childrens children and the * Job 21. 17. 27. 17. Chap. 28. 8. Eccl. 2. 26. wealth of the sinner is laid up for the just r Is by Gods powerful Providence oft-times translated to good men of another Family who will be more faithful Stewards of it 23. * Ch. 12. 11. Much food is in * Chap. 21. 4. the tillage of the poor s Poor and mean persons by their diligent labours in tillage or other employments and Gods Blessing upon them oft-times grow rich but there
is that is destroyed t Or consumed to wit in his estate brought to poverty for want of judgment u Either 1. For want of discretion and convenient care and diligence in tilling his Land and in managing his Affairs which he neglects himself and leaves to the care of others whereas poor men are forced by their necessities to look to their own concerns and to use their utmost diligence in them Or rather 2. By Injustice as this Phrase is used Prov. 16. 8. Ier. 17. 11. 22. 13. Ezek. 22. 29. Nor do I find it in any other Scripture By his Frauds Rapines and Oppressions and other unjust and wicked practices whereby he seeks to enrich himself as refusing and scorning to get an Estate by honest labours So this agrees with what is said v. 11. 24. * Ch. 19. 18. 22. 15. 23. 13. 29. 1â—… 17. He that spareth x Heb. with-holdeth it from his Son when it is due to him his rod y That correction which his Sons fault requires and he as a Father is required to give him hateth his son z Not directly and properly in regard of his Affection but consequently and in respect of the event His fond affection is as pernicious to him as his or another mans hatred could be but he that loveth him chasteneth him betimes ‖ Either 1. In his tender years as soon as he is capable of it Or 2. Speedily before he be hardened and inveterate in sin 25. * Psal. 34. 10. 37. 3. The righteous eateth to the satisfying of his soul †Gods Favour and Blessing gives him a competent Estate and an Heart to use it and Comfort and Satisfaction in it whereas wicked men commonly want either all these Blessings or some of them but the belly of the wicked shall want CHAP. XIV 1 EVery wise woman a He speaks of the Woman not to exclude the Man of whom this is no less true but because the Women especially in those times were very industrious in managing their Husbands Estates of which see Prov. 31. buildeth her house b Maintaineth and improveth her Family and Estate as this Phrase is used Exod. 1. 21. 2 Sam. 7. 11. Psal. 127. 1. but the foolish plucketh it down with her hands c Either by her idleness and not using her hands or by her foolish and sinful courses 2 He that walketh in his uprightness d Whose conversation is sincerely pious and righteous The design of this Proverb and Verse is to shew that God doth and men may judge of mens outward professions and inward dispositions by the common course of their lives feareth the LORD * 〈◊〉 12. 4. but he that is perverse in his ways despiseth him e Plainly declares that he doth not fear God but despise him and his commands and threatnings 3 In the mouth of the foolish is a rod of pride f His proud and insolent speeches as they are like a Rod offensive and injurious to others so they make a Rod for their own Backs by provoking God and men against them Which sense seems most probable both from the opposite Clause and by comparing this place with Prov. 10. 13. 26. 3. For this Phrase The Rod of Pride it may be compared with other like Phrases as the foot of Pride Psal. 36. 11. The scourge of the Tongue Job 5. 21. and the Rod of the Mouth Isa. 11. 4. but the lips of the wise shall preserve them g From that Rod. 4 Where no Oxen are the crib is clean h The Barn or Stable is empty of food for Cattel and much more for Man whose food is more scarce and dear In the same sense cleanness of Teeth is put for Famine Amos 4. 6. but much increase is by the strength of the oxe i By their labours or by diligence in Husbandry which then was principally managed by Oxen. 5 * 〈◊〉 25. 〈◊〉 20. 16. 〈◊〉 1. â—…6 19. 〈◊〉 17 A faithful witness will not lie k To wit in common discourse and conversation whereby he sheweth his love to truth and giveth assurance that when he is called to be a Witness he will be true and faithful but a false witness will utter lies l Or as the words lie in the Hebrew And or But he that will utter lies that accustometh himself to lying is or will be a false Witness when occasion requires it Having debauched his Conscience by daily lying he is thereby prepared and disposed to false-witness-bearing Compare Prov. 12. 17. 6 A scorner m A proud self-conceited and profane Person seeketh wisdom and findeth it not n Because he doth not seek it aright to wit sincerely and earnestly and seasonably and in a constant and diligent use of all the means which God hath appointed to that end and with an honest intention of employing his knowledge to the service of God and the furtherance of his practice of Religion but * Chap. 8. 9. knowledge is easy unto him o Is plain and easily attained by him that understandeth p That knoweth and is deeply sensible of his own want of knowledge and of the great worth and necessity of knowledge which will make him use all possible means to it and among other ways pray earnestly to God for it Or that is honest and pious for words of knowledge are oft understood practically especially in this Book 7 Go from the presence of a foolish man q Avoid the company and conversation of ungodly men when thou perceivest not in him the lips of knowledg r When they break forth into foolish or wicked discourses left thou either be infected by them or seem to approve of them 8 The wisdom of the prudent is to understand his way s It consists not in vain Speculations nor in a curious prying into other mens matters nor in cunning arts of deceiving others but in a diligent study of his own duty and of the way to true and eternal happiness but the folly of fools is deceit t The wit of ungodly men which though they account their Wisdom is really their folly is employed onely in finding out ways of over-reaching and deceiving others and themselves too 9 * Ch. 10. 23. Fools u Wicked men as appears from their opposition to the righteous in the next Clause make a mock at sin x Please and sport themselves with their own and other mens sins which is an high offence and provocation to God and men Or as others render it excuse or cover sin sin against God or men and then justifie or extenuate their sins which is to double the injury Possibly this Clause may be thus rendred Sin deludes or makes a mock of Fools or sinners i. e. exposeth them to shame and contempt which is fitly opposed to favour in the next Clause And thus two Ancient and Learned
in the crooked paths of wickedness 18 * Ch. 11. 2. 18. 12. Pride goeth before destruction s It is commonly a forerunner and cause of mens ruine because it highly provokes both God and Men. and an haughty spirit before a fall 19 Better it is to be of an humble spirit with the lowly than to divide the spoil with the proud t Who will spoil and rob others to maintain their own Pomp and Luxury 20 ‖ Or he that understandeth a matter He that handleth a matter wisely u He who orders his affairs with discretion Or as others both ancient and later Interpreters take it He that understandeth or at endeth to the Word to wit the Word of God which is called absolutely the Word Prov. 13. 13. and elsewhere making that the rule of his actions shall find good x Shall obtain happy success and whoso * Psal. 2. 12. 34. 8. 125. 1. Isa. 30. 18. Jer. 17. 7. trusteth in the LORD y Who doth not trust to his own prudence or diligence but to God's providence and blessings Or who mixeth God's Word with Faith as the Phrase is Heb 4. 2. happy is he z He shall not onely find some good but shall certainly attain to true happiness 21 The wise in heart shall be called prudent a The sense is either 1. He who hath Wisdom or sound knowledg in his Heart will shew it by his prudence in 〈◊〉 his Actions Or rather 2. He who is truly wise or prudent or intelligent all which words most commonly signify one and the same thing both in this and in other Books of Scripture shall be so called or accounted by others and the sweetness of the lips b Eloquence added to Wisdom the faculty of expressing a Man's mind fitly and freely and acceptably increaseth learning c Both in himself for whilst a Man teacheth others he improveth himself and especially in others who by this means are induced to hear and receive his good instructions Wisdom gets a Man repute with others but this faculty of right speaking makes a wise Man more instrumental to do good to others 22 * Ch. 13. 14. 14. 27. Understanding is a well-spring of life d Is contiâ—…ually suggesting wholesom and saving Instructions to him that hath it e And to others also as is understood from the following clause but the instruction of fools is folly f Their most grave and serious counsels are foolish 23 The heart of the wise †Heb. maketh wise teacheth his mouth g Directeth him what and when and how to speak and keepeth him from speaking rashly and foolishly and addeth learning to his lips h i. e. Inableth him to speak learnedly and wisely Or increaseth Learning in himself and others by as this Hebrew Particle oft signifies and is by some rendred here his lips i. e. by his wise speeches that this may agree with the latter clause of v. 21. where this same Phrase is used 24 * Ch. 15. 26. Pleasant words i The Discourses of the wise last mentioned v. 23. which yield both profit and delight their wholesom counsels and refreshing comforts are as an honey-comb sweet to the soul and health to the bones k To the body Synecdochically expressed by the Bones the strongest and greatest parts of it and the supporters of the rest 25 * There is a way that seemeth right unto a man but the end thereof is the ways of death l This whole Verse was delivered before Ch. 14. 12. and is here repeated partly for its great importance and usefulness to prevent that self-deceit which is so common and dangerous and partly to keep men from leaning too much to their own understanding and to oblige them to seek and receive the good counsels of wise and holy men 26 * Eccles. 6. 7. †Heb. the Soul of him that laboureth He that laboureth laboureth for himself m For his own use and benefit The scope of the Proverb is to commend and press diligence in a Man's calling and to condemn idleness for his mouth †Heb. boweth unto him craveth it of him n Heb. boweth to him as a suppliant beggeth him to labour that it may have somthing to put into it for its own comfort and for the nourishment of the whole Body 27 †Heb. a man of Belial An ungodly man diggeth up evil o Inventeth or designeth mischief to others and prosecuteth his evil designs with great and constant industry and in his lips there is as a burning fire p As his thoughts so also his words are very vexatious and pernicious his Tongue is set on fire of Hell and sets himself and others on fire by lyes and slanders and other provoking speeches 28 * Ch. 6. 14. 19. 15. 18. 26. 21. 29. 22. A froward q Or perverse who perverteth his words and ways who pleaseth not God and is contrary to men as was said of the Jews 1 Thess. 2. 15. man †soweth strife r by whispering such things as may provoke one against another and * Ch. 17. 9. a whisperer s Who secretly carry Tales from one to another publishing those evil words and actions which they should conceal and detracting from their good actions and perverting such as are innocent with their false constructions separateth chief friends t Heb. a chief Friend the Singular number put for the Plural as is frequent in the Hebrew Text. 29 A violent man u Heb. A Man of violence i. e. devoted to violent and injurious courses enticeth his neighbour x Into a confederacy with him in his wicked practices as it follows and leadeth him into the way that is not good y i. e. That is very sinful as this Phrase is used Prov 17. 26. 18. 5. and oft elsewhere 30 He †Heb. sâ—…eth 〈◊〉 shutteth his eyes z That his Thoughts may be more free and intent to contrive mischief to devise froward things moving his lips a Which is the gesture either 1. of one whose Thoughts are deeply engaged Or 2. of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived he bringeth evil to pass 31 * Ch. 20. 29. The hoary head is a crown of glory b A great Honour and Ornament as it is a singular Blessing of God a token of great experience and prudence as it comes nearest to God who is called The Ancient of Days Dan. 7. 9. if †Heb iâ—… 〈◊〉 or 〈◊〉 be found it be found in the way of righteousness c If it be accompanied with true Piety otherwise an old Sinner is accuâ—…sed Isa. 65. 20. Heb. it shall be found c. This is a priviledge promised to righteous Persons Exod. 20. 12. Prov. 3. 16.
4. 22. whereas ungodly men shall not live out half their days Psal. 55. 23. 32 He that is slow to anger d Not apt to revenge but ready to forgive injuries is better e Because he is more like to God more wise to foresee and to prevent mischief both to himself and others which oft cometh from rash anger of a more gallant and generous spirit and more valiant and victorious as iâ—… follows This is opposed to the perverse judgment of the World who esteem such Persons pusillanimous and cowardly than the mighty and he that ruleth his spirit f That subdueth his passions for his victory is the more glorious because he fights with the stronger enemy he conquers by his own and not by other mens hands and he gets a greater glory and advantage to himself and that without the injury and ruine of others wherewith the Conquests of Cities are commonly attended than he that taketh a city 33 * Ch. 18. 18. The lot is cast into the lap g As the ancient practice was in dividing Inheritances and deciding doubtful things of which see Numb 26. 55. Ios. 7. 16. 1 Sam. 10. 20 21. 14. 41 42. Prov. 1. 14. Act. â—… 26. but the whole †Heb. judgment disposing therof is of the LORD h The event though casual to men is directed and determined by God's counsel and providence CHAP. XVII 1 BEtter is * Ch. 15. 17. a dry morsel and quietness therewith than a house full of ‖ Or good câ—…ear sacrifices a Of the remainders of Sacrifices of which they used to make Feasts of which see on Prov. 7. 14. Or of slain Beasts as that word is used Gen. 31. 54. and elsewhere with strife 2 A wise servant shall have rule over a son that causeth shame b Either as being by his Father appointed Tutor or Guardian to his Son or being by his Wisdom advanced to that Estate and Dignity which the other possibly hath lost by his folly and shall have part of the inheritance among the brethren c Partly as a just recompence for his faithful Service as Gen. 15. 2 3 c. and partly as an Obligation to him to take care of his Children 3 * Ps. 26. 2. Ch. 27. 21. Jer. 17. 10. Mal. 3. 3. The fining-pot is for †The trial of silver and the furnace for ‖ The trial of gold but the LORD trieth the hearts d The Hearts of men cannot be searched and known by any humane art but by God onely 4 A wicked doer e Or a malicious or mischievous Man whose practice and delight it is to bring trouble to others giveth heed to †Heb. lips of Iniquity false lips f Heb. to Lips of Iniquity to any wicked counsels or speeches to false Accusations and Calumnies which give him occasion and encouragement to do mischief and a liar giveth ear to a naughty tongue g He who accustometh himself to false and wicked speaking delighteth in the like speeches of other men This Proverb contains a comparison between an evil-doer and an evil speaker and sheweth their agreement in the same sinful practice of being greedy to hear false and wicked speeches 5 * Ch. 14. 31 Whose mocketh the poor h Derideth or reproacheth him with or for his poverty reproacheth his Maker i God who by his Providence made him poor See the same assertion Prov. 14. 31. and he that is glad at calamities k At the miseries of other men shall not be †Heb. held innocent unpunished 6 * 〈◊〉 127. 3 1â—…8 3. Childrens children are the crown of old men l Their honour and â—…appiness because they are in themselves Blessings of God and Testimonies of God's favour although sometimes they may become the shame of their Fathers House and the glory of children are their fathers m Namely such Fathers as are wise and godly as is evident from the nature of the thing for wicked Parents bring infamy upon their Children 7 †〈◊〉 a lip of 〈◊〉 Excellent speech n Either 1. discourse of high and excellent things far above his capacity Or 2. lofty or eloquent speech which fools oft affect Or 3. vertuous and godly Discourse becometh not a fool o Either properly so called Or as this word is most commonly used in this Book a wicked man whose actions give the lye to his Expressions much less do †〈…〉 lying lips a prince 8 * 〈◊〉 18. 16. A gift is as †〈◊〉 a stone 〈◊〉 a precious stone p Pleasant and acceptable and withal dazleth his eyes in the eyes of him that hath it q Heb. of the Lord or owner of it either 1. of the giver Or rather 2. of the Receiver of it who by the giver is made Lord of it for to his eyes it was exposed that he might discern the beauty and worth of it and thereby be allured to do what was desired which accordingly he did as it here follows whithersoever it turneth r To whomsoever it is presented But this as also many other Proverbs are to be understood of the common course or effect with most men but not universally of all men it prospereth 9 * 〈◊〉 10. 12. He that covereth a transgression s That concealeth as far as he may other mens faults against himself or against their friends ‖ 〈…〉 seeketh t i. e. Findeth or obtaineth as this word is used here below v. 19. Prov. 11. 27. love u Either 1. to himself Or rather 2. to the transgressor or offending friend he maintains love among Friends as it may be explained from the opposite clause but he that repeateth * a matter y Or the matter last mentioned to wit the transgression separateth very friends z Either 1. he alienateth his Friend from himself Or rather 2. he raiseth jealousies and dissensions among Friends This Phrase we had before Ch. 16. 28. x That publisheth and spreadeth it abroad that recals it to mind after it was past and forgotten 10 ‖ 〈◊〉 a reproof 〈◊〉 more a 〈◊〉 〈◊〉 than â—… 〈◊〉 a fool â—… 〈◊〉 〈◊〉 A reproof entreth more into a wise man a Is more effectual for his reformation than an hundred stripes into a fool 11 An evil man seeketh onely rebellion b It is the constant study and business of wicked men to rebel either 1. against men in Authority But this is not universally true for many most wicked Persons are not guilty of that sin Or rather 2. against God For 1. thus it is true of all wicked men 2. This word is used of rebellion against God Deut. 31. 27. Ezek. 2. 5 6. 3. 9 c. 3. This word being put alone without any addition of the object seems most probably to be meant of the highest and worst kind of rebellion
not thy ‖ Or 〈◊〉 10 Gr. strength g The vigour of thy Mind and Body which is greatly impaired by inordinate Lusts as all Physicians agree and frequent experience sheweth unto women nor thy ways h Thy Conversation or course of Life to that * 〈…〉 which destroyeth kings i The same thing repeated in other words as is very usual in these Books To the immoderate Love of Women which is most destructive to Kings and Kingdoms as was well known to Solomon by the example of his father David and by many other sad instances left upon record in all Histories 4 * 〈◊〉 10. 17. It is not for kings O Lemuel it is not for kings to drink wine i To wit to Drunkenness or excess as the next verse explains it nor for princes strong drink 5 Lest they drink and forget the law k The Laws of God by which they are to govern themselves and their Kingdoms and †〈◊〉 alter pervert the judgment †〈◊〉 of all 〈◊〉 of affliâ—… of any of the afflicted l Which may easily be done by a drunken Judge because Drunkenness deprives a man of the use of Reason by which alone men can distinguish between right and wrong and withal stirs up those passions which encline him both to precipitation and partiality 6 * 〈◊〉 104. 15. Give strong drink unto him m Which is to be understood comparatively to him rather than to Kings partly because he needs a liberal draught of it more than Kings do and principally because if it proceed to excess in him it is only a private inconvenience but in Kings it is a publick mischief and grievance that is ready to perish n Sorely afflicted and overwhelmed with sorrow as it is explained in the following words for such need a cordial and wine to thâ—…se that be 〈◊〉 bitter 〈◊〉 of heavy hearts 7 Let him drink and forget his poverty o For Wine moderately used allayeth mens Cares and Fears and cheareth their Spirits Psal. 104. 15. and remember his misery no more 8 Open thy mouth p Speak freely and impartially as becomes a King and Judg to do for the dumb q For such as cannot speak in their own Cause either through Ignorance and Infirmity or because of the dread of their more potent Adversaries or of the Majesty of the King sitting in judgment in the cause of all †〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are appointed to destruction r Who without such succour from the Judge are like to be utterly ruined whom therefore both Justice and Charity oblige thee to preserve 9 Open thy mouth * 〈◊〉 19. 15. 〈◊〉 1. 16. judg righteously and plead the cause of the poor and needy 10 * 〈◊〉 12. 4. 〈◊〉 18. 22. 〈◊〉 19. 14. Who can find †Heb. a woâ—… of strength 〈◊〉 of activity 〈◊〉 47. 6. 〈◊〉 1. 42. a virtuous woman s Whom he may take to Wife Such a person is hardly to be found Compare Eccles. 7. 28. And here he lays down several Characters or Qualifications of an excellent Wife which are here delivered in Alphabetical order each verse beginning with a several and the succeeding Letter of the Hebrew Alphabet which method is used in some and but in a few places of Scripture to oblige us to the more diligent consideation and careful remembrance of them as things of more than ordinary importance And such this matter is partly because the good or bad Education even of private Families which depends much upon the Mothers qualifications hath a mighty influence upon the welfare or misery of Common-wealths and partly because the right Education of Royal Families is in itself a very publick Blessing and therefore it is the interest and happiness of whole Kingdoms that their Kings should have virtuous and pious Wives for her price is far above rubies 11 The heart of her husband doth safely trust in her t For the prudent and faithful management of all his domestick affairs which are committed to her care so that he shall have no need of spoil u The sense is either 1. He shall want no necessary Provisions for his family which are somtimes called spoil or prey as below v. 15. Psal. 111. 5. Luk. 11. 22. Or 2. He shall not need to use indirect and unlawful courses to get Wealth by cheating or oppressing his Subjects or others as Princes have oft done to maintain the Luxury of their Wives and as Solomon himself afterwards did of which see on 1 King 12. 4 10 11. because all shall be abundantly supplied to him by her Providence 12 She will do him good and not evil x She will improve and not waste his Estate all the days of her life 13 She seeketh wool and flax y That she may find employment for her servants and not suffer them to spend all their time unprofitably in ease and idleness and worketh willingly with her hands z She encourageth them to work by her example which was a common practice among Princesses in those first and purest ages of the world Not that it is the duty of Kings Queens to use manual or mechanical operations but that it is the duty of all persons the greatest not excepted to improve all their Talents and particularly their time which is one of the noblest of them one way or other to the service of that God to whom they must give an account and to the good of that community to which they are related and obliged 14 She is like the merchants ships she bringeth her food from afar a By the sale of her home-spun commodities she purchaseth the choicest goods which come from far Countries 15 She riseth also while it is yet night b Early in the morning to redeem time and giveth meat c Distributeth all her necessary provisions to her houshold and a portion d Either 1. Of Work which she allots to them Or rather 2. Of Provisions for them for so this word is used Gen. 47. 22. Lev. 10. 13 14. Prov. 30. 8. and no where to my remembrance of an allotment of work And so this clause agrees best with the former expressing the same thing in other words according to the manner to her maidens 16 She considereth e Whether it be fit for her use and of a reasonable price and how she may purchase it This excludes the rashness as her proceeding to buy it excludes the inconstancy which is oft incident to that sex a field and †Heb. taketh it buyeth it with the fruit of her hands f With the effects of her diligence she planteth a vineyard g She improveth the Land to the best advantage 17 She girdeth her loins with strength h She useth great diligence and expedition in her employment for which end men in those times use to gird up their
of humane policy in the conduct of Personal and Domestical and Publick Affairs this sore travel i This difficult and toilsom work of searching out these things hath God given to the sons of man k God hath inflicted this as a just punishment upon Man for his eating of the Tree of Knowledge that instead of that sweet and perfect knowledge which God had freely infused into Man at his first Creation he should now grope after some small parcels or fragments of it and those too not to be gotteâ—… without the sweat of his brows and brains ‖ Or to afflict thâ—…n to be exercised therewith l To employ themselves in the painful study of these things which now is both their duty and their punishment Or as it is rendred in the margent and by many others to afflict them in or by it to chastise their former curiosity and to give them matter of continual humiliation and vexation And therefore knowledge is so far from making men happy that it exposeth them to trouble and infelicity 14 I have seen m i. e. Diligently observed and in great measure understood all the works that are done under the sun and behold n For it was a great surprise to me and therefore may seem strange to you all is vanity and vexation of spirit o And not only unsatisfying but also troublesom and an affliction or breaking to a mans spirit or mind Or as others both ancient and modern Translators render it a feeding upon wind as these very words save only that there is the verb from which this noun seems most probably deduced are rendred Hos. 12. 1. where also it signifies a fruitless or lost labour and a disappointment of their hopes and desires of satisfaction And so this is arepetition of the same thing in other words according to the manner of these Books 15 * 〈◊〉 13. That which is crooked cannot be made streight p All our knowledg serves only to discover our diseases and miseries but is oâ—…t it self utterly insufficient to heal or remove them it cannot rectify those confusions and disorders which are either in our own Hearts and Lives or in the men and things of the world and †〈◊〉 〈◊〉 that which is wanting q To wit in our knowledg and in order to mans compleat satisfaction and felicity cannot be numbred r We know little of what we should or might know or did know in the state of Innocency or shall know in the future Life 16 I communed with mine own heart s I considered within my self in what condition I was and what degrees of knowledg I had gained and whether it was not my ignorance that made me unable to rectifie those errours and supply those wants and wiser Men could do it though I could not saying Lo I am come to great estate t Heb. I am grown great to wit in Wisdom Or I have magnified or greatly enlarged and have gotten u Heb. have added As I had a large stock of Wisdom insused into me by God 1 King 3. 12. 4. 29. so I have greatly improved it by Conversation and Study and Experience * 〈◊〉 4. 30. 〈◊〉 7 23. more wisdom than all they that have been before me x Whether Governours or Priests or private Persons Which was no vain boast but a known and confessed truth and profession hereof was necessary to demonstrate his assertion in Jerusalem y Which was then the most eminent place in the World for Wisdom and Knowledg yea my heart †〈◊〉 〈◊〉 〈◊〉 had great experience z Heb. had seen much which intimates that his Knowledg was clear and certain and experimental as that is which we have from our own eye-sight of wisdom and knowledg a Two words signifying the same thing as may be gathered from v. 18. and from the promiscuous use of them in this Book and in the Proverbs and elsewhere and implying all manner of knowledge divine or humane speculative or practical political or philosophical 17 * 〈◊〉 2. 12. 〈◊〉 23. 25. And I gave my heart to know wisdom and to know madness and folly b That I might throughly understand the nature and difference of Truth and Errour of Virtue and Vice all things being best understood by contraries and might discern if there were any opinion or practice amongst Men which would give him full satisfaction I perceived that this also is vexation of spirit c Or feeding upon wind as v. 14. 18 For in much wisdom is much ‖ Or indignation grief d Or indignation or displeasure within himself and against his present condition and he that encreaseth knowledge increaseth sorrow e Which he doth many ways partly because he gets his knowledg with hard and wearisom labour both of Mind and Body with the consumption of his Spirits and shortning and imbitterment of his Life partly because he is oft deceived with knowledg falsly so called and oft mistakes Errours for Truths and is perplexed with manifold doubts from which ignorant Men are wholly free partly because he foresees and consequently feels the terrour of many miseries which are or are likely to come to pass which are unobserved by less knowing persons and which possibly never happen partly because he hath the clearer prospect into and quicker sense of his own Ignorance and Infirmities and Disorders and withal how vain and ineffectual all his knowledg is for the prevention or removal of them and partly because his Knowledg is very imperfect and unsatisfying yet increasing his thirst after more Knowledg and consequently after more dissatisfaction because instead of that just Honour and Delight and Advantage which he expects from it he meets with nothing but Envy and Opposition and contempt because his Knowledg quickly fades and dies with him and then leaves him in no better and possibly in a much worse condition than the meanest and most unlearned man in the World CHAP. II. 1 I Said in mine heart a Being disappointed of my hopes from Knowledg I resolved in my own Mind to try another course Go to now I will prove thee b O my Soul I will try whether I cannot make thee happy with mirth c By allowing to my self the free enjoyment of the present and sensible Delights of humane Life therefore enjoy pleasure d Take thy fill of pleasure and expect satisfaction thence and behold this also is vanity e Is vain and unable to make men happy because sensible pleasures are mean and unsutable to the noble and heaven-born Soul of Man and if excessively used apter to cloy and glut men than to satisfie them and are frequently mixed with and most commonly end in bitterness as being the great instruments and occasions of sin and of all its fatal consequences 2 I said of laughter f Of excessive Mirth which
last clause of v. 15 but will occasion and hasten thy ruine But seeing these words are very capable of another sense and there is no proof or evidence of this sense in them as there is in all other places where Solomon speaks in the person of an Epicure this Interpretation may seem to be dangerous and liable to misconstruction Or 2. In his own person And so these words are a caution to prevent as far as may be that destruction which oâ—… attends upon righteous Men as was observed v. 15. Be not righteous overmuch either 1. By being too severe in observing censuring and punishing the faults of others beyond the rules of equity without giving any allowance for humane infirmity extraordinary temptations the state of times and other circumstances Or 2. By being more just than God requires either laying those yokes and burdens upon a mans self or others which God hath not imposed upon him and which are too heavy for him of which see on Mat. 23. 4. or condemning or avoiding those things as sinful which God hath not forbidden which really is Superstition but is here called Righteousness abusively because it is so in appearance and in the opinion of such persons So he gives them the name but by adding overmuch denies the thing because Righteousness as well as other virtues avoids both the extreams the excess as well as the defect Or 3. By an imprudent and unseasonable ostentation or exercise of Righteousness where it is not necessary as if a Protestant travelling in a Popish Country should publickly profess his Religion to all whom he meets with or when a â—…an casts the pearl of Reproof before Swine against that caution Mat. 7. 6. So this is a precept that men should manage their zeal with godly Wisdom and with condescensiion to others as far as may be But this is not to be understood either 1. Of such prudence as keeps a man from the practice of his duty buâ—… only of that Prudence which directs him in ordering the time manner and other circumstances of it Or 2. As if Men could be too good or too holy since the strictest holiness which any man in this life can arrive at falls far short both of the rule of Gods Word and of those examples of God and Christ and the holy Angels which are propounded in Scripture for our imitation neither make thy self over-wise y Be not wise in thine own conceit nor above what is written 1 Cor. 4. 6. nor above what is meet Which he here implieth to be the cause of being righteous overmuch why shouldest thou †Heb. be absolute destroy thy self z For thereby thou wiltst unnecessarily expose thy self to danger and mischief 17 Be not overmuch wicked a Do not take occasion either from the impunity of sinners v. 15. or from the prohibition of excessive Righteousness to run into the contrary extream the defect of righteousness or to give up thy self to the practice of all manner of wickedness as the manner of many men is Ch. 8. 11. But this is not to be understood as if he allowed a lower degree of wickedness no more than that prohibition of not letting the Sun go down upon a mans wrath Eph. 4. 26. permits him to keep his wrath all the day long and no more than the condemnation of excess of riot and of abominable Idolatries 1 Pet. 4. 3 4. doth justifie any kind of rioting or Idolatry neither be thou foolish b Which he adds to shew that such sinners howsoever they esteem themselves wise yet in truth are egregious fools as the following words prove why shouldest thou dye †Heb. not in 〈◊〉 before thy time c Either by the justice of the Magistrate or by the vengeance of God For though I said that somtimes a wicked man prolongeth his days c. v. 15. yet commonly such persons are cut off and thou hast sufficient reason to expect and fear it 18 It is good that thou shouldest take hold of d Embrace and practise this e This Counsel last given v. 17. yea also from this f From that foregoing Advice v. 16. It is good to avoid both those extreams withdraw not thine hand g From the practice of it for he that feareth God h Who ordereth his actions so as to please God and keep his Commands and walk by the rule of his Word shall come forth of them all i Shall be delivered from both these and from all other extreams and from all the evil consequences of them The word all is somtimes put for both as being used of two only as Eccles. 2. 14. 19 * Pro. 21. 22. 2â—… 5. Ch. 9. 16 18. Wisdom k True Wisdom which is always joined with the Fear of God and which teacheth a man to keep close to the rule of his duty without turning either to the Right Hand or to the Left strengtheneth l Supporteth him in and secureth him against troubles and dangers the wise more than ten m i. e. Many uniting the forces together mighty men which are in the city 20 * 1 Kin. 8. 46. â—… Chr. 6. 36. Prov. â—…0 9. â—… Joh. 1. 8. For n So this is a reason either 1. Of the foregoing Counsels v. 16 17 18 the 19th verse being interposed only as a proof of the last clause of v. 18. Or 2. To shew the necessity and advantage of that Wisdom commended v. 19. because all men are very prone to folly and sin and therefore needs that Wisdom which is from above to direct and keep him from it But this particle may be and elsewhere is commonly rendred Yet and so the sense is although Wisdom doth exceedingly strengthen a man yet it doth not so strengthen him as if it would keep him from falling into all sin or because or seeing that and so this relates to the following verse seeing all men sin we should be ready to pardon the offences of others against us either by word or deed or surely and so it is an intire sentence such as there are many in this book there is not a just man upon earth o Whereby he manifestly implies that the just in Heaven are perfect and sâ—…less that doeth good and sinneth not p Who is universally and perfectly good and free from all sin 21 Also †Heb. give not 〈◊〉 heart take no heed q Do not severely observe nor strictly search into them nor listen to hear them as many persons out of curiosity use to do unto all words that are spoken r To wit concerning thee or against thee Under this one kind of Offences of the Tongue which are most frequent he seems to understand all injuries which we suffer from others and adviseth us that we do not too rigidly examine them nor too deeply resent them but rather neglect and forget them lest thou hear thy servant curse thee
intimate society with my self Whereby he also passeth a severe censure upon himself that he had associated himself with such Persons and not with the vertuous Women which doubtless there were in his time as appears from Prov. 31. It is not Solomon's design to disparage this Sex nor to make a general comparison between men and women in all Places and Ages but onely to suggest his own experience concerning it have I not found It seemed so wonderful to me that I suspected I had not made a sufficient enquiry therefore I returned to search again with more earnestness and accuratness 29 Lo this onely have I found e Though I could not find out all the streams of wickedness and their infinite windings and turnings in the World yet I have discovered the fountain of it to wit Original sin and the corruption of Nature which is both in men and Women * Gen. 1. 27. that God hath made man f God made our first Parents Adam and Eve upright g Heb. right without any imperfection or corruption conformable to his Nature and Will which is the rule of right after his own likeness understanding and holy and every way good but they h Our first Parents and after them their Posterity treading in their steps have sought out many inventions i Were not contented with their present state but aimed at higher things and studied new ways of making themselves more wise and happy than God had made them and readily hearkned to the suggestions of the Devil to that end And we their sinful and wretched Children after their example are still prone to forsake the certain rule of God's Word and the true way to happiness and to seek new Methods and Inventions of attaining to it even such as Solomon hath discoursed of in this Book CHAP. VIII 1 WHo is as the wise man a Who is to be compared with a wise Man He is incomparably the most excellent Man in the World Or rather who is truly wise The Particle as being here not a Note of similitude but of reality as it is Ioh. 1. 14. and in many other places as hath been noted There are very few or no truly wise men in this World This seems best to agree with the Next clause which is not Who is as he that knoweth but who knoweth c. who knoweth the interpretation of a thing b How few are there who understand the reasons of things and can rightly expound the word and works of God and instruct and satisfie himself and others in all the doubtful and difficult cases of humane actions * Prov. 4 8 9. 17. 24. See Act. 6. 15. a mans wisdom maketh his face to shine c Maketh a Man illustrious and venerable chearful and mild and amiable in his carriage to others The face is put for the mind or inward frame hecause the mind discovers itself in the Countenance and †Heb. the strength the boldness of his face d The roughtness or fierceness the pride and impudence of his disposition as this Phrase is used Deut. 28. 50. Prov. 7. 13. 21. 29. Dan. 8. 23. shall be ‖ Or doubled changed e Into gentleness and humility 2 I counsel thee f Which Verb is necessarily understood to make the sense full and compleat See the like defects of speech Ps. 120. 7. Isa. 5. 9. c. to keep the kings commandment g Observe and obey all his commands Which is not to be understood universally as if the King should have commanded them to deny or blaspheme God or to worship Idols in which case every Christian Man who reads and believes the Bible must needs confess that the Israelites especially were obliged to obey God rather than Man but onely of such commands as are not contrary to the will of God and that in regard of the oath of God h Either 1. Because of that Oath which thou hast taken to keep all God's Laws whereof this of Obedience to Superiours is one Or 2. Because of that Covenant or Oath of Fealty and Allegiance whereby thou hast engaged thy self to him of which see 1 Chron. 11. 3. 29. 24. Ezek. 17. 16 18. Though this may also be understood and is by some learned Interpreters taken as a limitation of their Obedience to Kings the words being thus rendred as the Hebrew will very well bear but according to the word of the Oath of God Obey the Kings commands with this caution that they be agreeable and not contrary to the Laws of God which thou art obliged by thy own and by thy Parents Oaths oâ—…t renewed to observe in the first place 3 * Ch. 10. 4. Be not hasty to go out of his sight i Heb. to go from his face or presence to wit in dislike or in discontent withdrawing thy self from thy Kings service or obedience as malecontents use to do for this will both provoke him and lead thee by degrees into Sedition or Rebellion stand not in an evil thing k If thou hast offended him persist not in it but humbly acknowledge thine offence and beg his pardon and favour for he doth whatsoever pleaseth him l His power is uncontrollable in his Dominions and therefore thou canst neither resist nor avoid his fury 4 Where the word of a king is there is power m Whatsoever he commandeth he wants not power nor instruments to execute it and therefore can easily punish thâ—…e as he pleaseth and who may say n Heb. Who shall say Who will presume or dare to say so He doth not affirm that it is unlawful to say so for Samuel said so to Saul 1 Sam. 15. and Nathan to David 2 Sam. 12. and several other Prophets to the Kings of Iudah and Israel but onely that it is difficult and dangerous unto him What dost thou 5 Whoso keepeth the commandment o Either 1. of the King of which he hath hitherto spoken Or 2. of God for the Word or Commandments or Law are oft used emphatically for the Word Law or Command of God as hath been formerly and frequently observed and the Commandment is put for the Commandments as is very usual And so Solomon passeth from his former to a new subject †Heb. shall know shall feel no evil thing p Shall be delivered from those mischiess which befal the disobedient and a wise mans heart discerneth both time and judgment q Both when and how far and in what manner he may or must keep the commands of the King or God For the word here rendred judgment doth oft signifie right as Deut. 21. 17. as also a cause or controversie as Numb 27. 5. and the manner or rule of actions as Iudg. 13. 12. The sense is A wise Maâ—… knows both what he ought to do and what are the fittest seasons for doing it which he seeketh and
Spirits Heb. 12. 9. 8 * Ch. 1. 2. Vanity of vanities saith the preacher all is vanity m This sentence wherewith he began this Book he here repeateth in the end of it Partly as that which he had proved in all the foregoing discourse and partly as that which naturally and necessarily followed from both the branches of the assertion now laid down v. 7. 9 And ‖ Or the more wise the preacher was c. moreover because the preacher was wise n Which he affirmeth not out of vain ostentation but partly to procure the more credit and acceptance to his Doctrine and Counsel here delivered and partly to declare his Repentance for his former follies and Gods great Mercy in restoring his Wisdom to him he still taught the people knowledge o As God gave him this Wisdom that he might be a teacher of others so he used it to that end Therefore despise not his Counsel yea he gave good heed p He did not rashly and foolishly utter whatsoever came into his mind or mouth but seriously pondered both his matter and words and sought out q Both by the exercise of his own mind and by reading and learning from others and * 1 Kin. 4. 32. set in order r Or directed on fitted He selected such as were most useful many proverbs s Excellent and wise sayings which are oft called Proverbs as was noted before upon the Book of Proverbs 10 The preacher sought to find out †Heb. words of delight acceptable words t Heb. desirable or delightful worthy of all acceptation such as would minister comfort and profit to the hearers or Readers and that which was written u By the Preacher in this and his other Books was upright x Heb. right or streight agreeable to the Mind or Will of God which is the rule of right not crooked or perverse even words of truth y Not fables cunningly devised to deceive the simple but true and certain Doctrines which commend themselves to mens own Consciences or Reasons wholsom and edifying Counsels 11 The words of the wise z Not of secularly or politickly wise men but of the spiritually wise and holy men of God of which and not of the former this whole context treats are as goads and as nails a Piercing into mens dull Minds and hard Hearts and quickening and provoking them to the practice of all their duties fastened b Which do not only amuse and startle men for the present as the wise and grave Counsels of moral Philosophers frequently do but make powerful and abiding impressions in them which is the peculiar effect of Gods Word by the masters of assemblies c By the teachers of Gods Church and People whether Prophets or others appointed by God for that work which are given from one shepherd d From God or from Jesus Christ the great Shepheard and Teacher of the Church in all Ages by whose Spirit the ancient Prophets as well as other succeeding Teachers were inspired and taught Ier. 3. 15. 1 Pet. 1. 11. 2 Pet. 1. 21. And this clause seems to be added partly as the reason of that admirable Harmony and Agreement which is amongst all the men of God in all ages and places because they are all taught by one Master and guided by the same Hand and partly to oblige us to the greater Attention and Reverence to all their Doctrines and Counsels which we are to receive as the word of God and not of Men only as is said 1 Thes. 2. 13. 12 And further by these e By these Wise Men and their Words or Wâ—…ings of which he spake in the foregoing verse my son be admonished f Take your Instructions from them for their words are right and true as he said v. 10. where as the words of other men are false or at best doubtful of making many books there is no end g I could easily write many Books and large Volumes upon these matters but that were an endless and needless work seeing things necessary to be known and done lie in a little compass as he informs us in the next verse and much ‖ Or reaâ—…ing study h The reading of many Books written by learned Philosophers about these things which it is more than probable were then extant though since lost which also Solomon being so curious and inquisitive a person would in all likelihood procure and peruse as far as he had opportunity is a weariness to the flesh i It wasteth a mans strength and Spirits and yet which is implied doth not satisfie the Mind nor sufficiently recompence the trouble and inconvenience to which man is exposed by it 13 ‖ Or 〈◊〉 eâ—…d of tâ—…e matter 〈◊〉 all that hath been 〈◊〉 Let us hear the conclusion of the whole matter k The summ and substance of all that hath been said or written by wise men so far as it is necessary for us to know * Deut. 6. 2 10. 12. Fear God l Which is Synecdochically put here as it is very frequently in Scripture for all the inward Worship of God Reverence and Love and Trust and a Devotedness of Heart to serve and please God and a Lothness to offend him and an Aptness to tremble at his Word and Judgments and keep his commandments m This is fitly added as a necessary effect and certain Evidence of the Fear of God Make Conscience of practising whatsoever God requires how costly or troublesom or dangerous soever it be for this is the whole duty n In the Hebrew it is only the whole it is his whole work and business his whole Perfection and Happiness it is the summ of what he need either know or do or enjoy of man 14 For * Rom. 2. 16. 14. 1â—… 1 Cor. 4. 5. 2 Cor. 5. 10. God shall bring every work into judgment o This is added either 1. As a reason of what he last said this is the whole of man because all men must give an account to God of all their works and this alone will enable them to do that with joy and not with grief Or 2. As another Argument to press the foregoing Exhortation Fear God and keep his commandments for you must be called to judgment about it c. with every secret thing p Not only outward and visible actions but even inward and secret thoughts whether it be good or whether it be evil CANTICLES BEfore I come to the Explication of this Book some things must be premised concerning it 1. That it was of Divine Inspiration is so clear and certain that as the Iewish Writers note none ever questioned it although some doubted of some other of Solomon's Writings And the same Arguments which prove the Divinity of other Books are found here such as the quality of the Pen-man who was confessedly a man
12. 32. 2 Cor. 5. 14. The Motto or Device of Christs Banner was not like those of other great Generals a Lion or Leopard or Eagle but Love by which alone Christ made all his Conquests 5 Stay me l Or Support me keep me from sinking or â—…ainting The Spouse speaks this to her Bride-maids the daughters of Ierusalem as it is expressed v. 7. or to the servants or Friends of the Bridegroom there waiting and to the Bridegroom himself as a person ready to faint cries to any or all that are near to him or her for help with flagons m With Wine which is a good cordial Ps. 104. 15. Pro. 31. 6 7. and which was there present v. 4. Flagons are here and 1 Chr. 16. 3. put for Flagons of Wine as it is fully expressed Hos. 3. 1. or for the Wine contained in them as the Cup is put for Wine Luk. 22. 20. by a common Metonymy †〈…〉 comfort me with apples n With odoriferous Apples such as Pomgranates or the like the smell whereof was grateful and useful to persons ready to faint By these Metaphors understand the application of the Promises and the comfortable and quickening influences of the Spirit for I am sick of love o Either 1. With transports of joy which somtimes causes a fainting of the Spirits as Gen. 45. 26. 1 Kin. 10. 5. Or 2. With grief for his departure from her of which we read Ch. 3. 1 2. or for fear of it Or rather 3. With ardent desire of a stricter Union and clearer discoveries of his Love and perfect and uninterrupted Communion with him in Glory That sickness is somtimes the effect of Love hath been oft observed by Physicians 6 * Ch. 8. 3. His left hand ‖ Or was is under my head p As a pillow for me to rest upon No sooner did I cry out for help but he was at hand to succour me and did manifest his tender Care and dear Love to me and his right hand ‖ Or did doth embrace me 7 †Heb. 〈◊〉 〈◊〉 * Ch. 3. 5. 8. 4. I charge you q This verse is spoken either 1. By the Bridegroom who having reposed the sick Church in his Arms chargeth them not to disturb her till she please as the last clause in this case must be rendred Or rather 2. By the Bride as may be gathered 1. From the connexion because both the foregoing and following words are hers 2. Because it was more decent for the Bride than for the Bridegroom to give this charge to the Bride-maids the daughters of Ierusalem and therefore in all places in this Book where they are mentioned the person speaking to them is the Bride and not the Bridegroom and particularly Ch. 3. 5. 8. 4. where this verse is repeated and is consessedly and evidently spoken by the Spouse O ye daughters of Ierusalem r My Bride-maids Friends and Members over whom I have Authority by the roes and by the hinds s Either 1. By the kindness you have to those pretty and amiable Creatures as you would not injure nor disturb them nor drive them away but please your selves with the sight of them as Shepherds and Country-Damosels commonly do Or 2. By the Example of those Creatures which are pleasant and loving in their carriage towards one another of the field t Which have their usual abode in the fields that ye stir not up nor awake u That you do not disturb nor offend him by your miscarriages but permit him and me to enjoy a quiet repose Do nothing to grieve him or molest me my love x My dearly beloved called Love Emphatically to express her great passion for him So Love is used Cant. 7. 6. and in other Authors till he please y i. e. Never as this word until in such like Phrases is commonly used as Gen. 28. 15. 2 Sam. 6. 23. Isa. 22. 14. For neither can sin ever please him nor can the Church bear it that Christ should ever be offended or that her sweet Fellowship with him should be interrupted 8 The voice of my beloved z Methinks I hear his voice The Spouse being now refreshed and revived with Christs presence awakes out of sleep and breaks forth into this joyful Exclamation Christs voice is nothing else but the word of Grace revealed outwardly in the Gospel or the Evangelical passages of the old Testament and inwardly to the heart of the Spouse by the Spirit of God behold he cometh a Either 1. He is coming or will shortly come into the World which Solomon and the rest of the Old-Testament Prophets and Saints did earnestly desire and confidently expect Or 2. He is coming to me for my support and comfort leaping upon the mountains skipping upon the hills b He saith leaping and skipping to note that Christ came readily and swiftly with great desire and pleasure and he adds upon the Mountains and Hills either with respect to Mount Zion or Ierusalem in and from which Christ first discovered himself or to signifie Christs fixed resolution to come in spight of all discouragements and difficulties which stood in his way or to shew that his coming was manifest and visible to the Eye of her Faith Or in this Phrase he may have a respect to the Roes and Harts here following 9 * Ver. 7. My beloved is like a roe or a ‖ Or 〈◊〉 young hart c Either 1. In loveliness Or rather 2. In swiftness by comparing this verse with the former The swiftness of roes is noted 2 Sam. 2. 18. 1 Chr. 12. 8. He is coming to me with all speed and will not tarry a moment beyond the appointed and proper season behold he standeth behind our walk d And whilest he doth for wise and just reasons forbear to come he is not far from us Though he be not yet come into the door of our House yet he stands behind the wall of our House and is always at hand to give me that succour and comfort which I do or may need and desire Both this and the following Phrases seem to note the obscure and imperâ—…ct manner and degree of Christs manifesting himself to his People either 1. Under the Law in comparison of his discoverâ—…es in the Gospel Or 2. In this Life in comparison of what he will do in the future Life he looketh forth e From his high and heavenly palace towards me to watch over me and refresh me with the prospect of his favour at the window f This Phrase and that through the lattess intimate that the Church doth indeed see Christ but as through a glass darkly as is said even of Gospel-Revelations 1 Cor. 13. 12. and was much more true of legal Administrations †Heb. 〈◊〉 shewing himself through the lattess 10 My beloved spake g Invited and called me outwardly by his Word and
emphatical to shew that Christ had a more eminent and special title to his Vineyard the Church than Solomon had to his Vineyard because it was purchased not by his Money but by his Blood and because it was his not only for the short time of this present Life as Solomons was but to all eternity is before me o Is under my own Eye and Care and is not wholly committed to the Care and Management of others as Solomons was I the Lord do keep it night and day as we read Isa. 27. 3. I am with it to the end of the world Mat. 28. 20. thou O Solomon must have a thousand p These are the Churches return to Christ who is here called Solomon as he was ch 3. 9 11. as elsewhere he is called David Dost thou O Christ keep thine own Vineyard which Solomon did not Then surely it is meet that thou shouldst receive and thou shalt receive as large a Revennue from thy Vineyard as he did from his and those that keep the fruit thereof two hundred q. p Though the chief Revennue belongeth and is justly given to thee yet thy Ministers who serve thee in thy Vineyard shall have and are allowed by thee to receive some encouragement for their service See 1 Cor. 9. 7. 13 Thou that dwellest r The Hebrew word is of the feminine gender which plainly sheweth that Christ speaks here to his Spouse being about to depart from her for a season as the next verse sheweth in the gardens s Not in the Wilderness of the World for Believers are chosen or called out of the World Joh. 15. 19. but in the Church the Garden of God which God hath fenced and appropriated to himself He saith Gardens because of the many particular Congregations into which the Church is divided the companions t The friends of the Bride and Bridegrom hearken to thy voice u Diligently observe all thy words and carriages towards me and all the transactions between thee and me * Ch. 2. 14. cause me to hear it x When I am gone from thee let me hear thy Prayers and praises and the preaching of my Gospel to the World 14 †Heb. flee away * Rev. 22. 17 20. Make haste my beloved and be thou like to a roe or to a young hart upon the mountains of spices y Seeing we must part for a time make haste O my beloved Bridegroom and speedily finish the work which thou hast to do in the World that so thou maist take me to thy self that I may live in thine everlasting embraces The words of this verse are borrowed from ch 2. 17. where they are explained ISAIAH The ARGUMENT THE Teachers of the ancient Church were of two sorts 1. Ordinary the Priests and Levites Extraordinary the Prophets These were immediately called by God and inspired as with other singular Gifts and Graces so particularly with a supernatural knowledge of Divine Mysteries and of future things and invested by God with an Authority Superior not onely to the ordinary Teachers of the Church but in some sort even to the Civil Powers of the Nation These holy Prophets whose writings are contained in the sacred Scripture are sixteen Of these Isaiah is first in place and as may seem probable in time also But undoubtedly he was contemporary with Hosea whom others suppose to have been before him Compare Isa. 1. 1. with Hosea 1. 1. The Jews tell us that he was of the Blood Royal of Judah which is uncertain But undoubtedly he was the Prince of all the Prophets whether we consider the great extent and variety of his Prophesies the excellency and sublimity of those Mysteries which were revealed to him and by him the Majesty and Elegancy of his style or the incomparable liveliness and power of his Sermons He doth so evidently and fully describe the Person and Offices and sufferings and Kingdom of Christ that some of the Ancients called him the fifth Evangelist And it is observed that there are more Testimonies and Quotations in the New Testament taken out of Isaiah than out of all the other Prophets CHAP. I. THE Vision a Or The Visions the word being here collectively used as it is ch 22. 1. 1 Sam. 3. 1. The sense is This is the Book of the Visions or Prophecies As Prophets were called Seers 1 Sam. 9. 9. so Prophecies are called Visions because they were as clearly and certainly represented to the Prophets minds as bodily Objects are to mens eyes of Isaiah the Son of Amoz b Either the Brother of Amaziah King of Iudah as the Hebrew Writers fancy Or rather some other person then well known which he saw c i. e. Foresaw and foretold But he speaks after the manner of the Prophets of things to come as if they were either past or present concerning Judah and Jerusalem d Principally but not exclusively For he prophecieth also concerning Egypt and Babylon and divers other Countries which yet he doth with respect to Iudah in the days of Uzziah Jotham Ahaz and Hezekiah e In the time of their Reign Whence it may be gathered that Isaiah exercised his Prophetical Office above fifty years together See 2 Kings 15 and 16. Kings of Judah 2 * Deâ—…t 3â—… 1. Iâ—…r â—… 12. 22. 29. 〈◊〉 36. 4. Hear O Heavens and give ear O Earth f He directeth his speech to these senseless Creatures that thereby he might more awaken and affect the Israelites whom he hereby proclaimeth to be so dull and stupid that they were past hearing and therefore he gives them over as desperate and calleth in the whole Creation of God to bear witness against them for the Lord hath spoken g This is his Plea against them of the equity whereof he is willing that all the Creatures should be Judges I have nourished and brought up Children h I first made them a People and until this time I have sustained and blessed them above all other Nations and they have rebelled against me 3 * Iâ—…r 8. 7. The Ox knoweth his Owner and the Ass his Masters Crib i The most stupid bruit beasts acknowledge and obey their Lord and Benefactor as experience sheweth but Israel doth not know k To wit me their Owner and Master which is easily and necessarily understood out of the former Clause Knowing is here taken practically as it is usually in Scripture and includes reverence and obedience my People doth not consider 4 Ah l This Particle implies both his wonder and anger and grief and shame that they were such sinful Nation a People †Heb. of heaviness laden with iniquity m Heb. Of heaviness of iniquity i. e. of heavy or great sins for heavy is commonly put for great or grievous as Isa. 21. 15. and 30. 27. Laden not with the sense of sin as Mat. 11. 28. but with the guilt and bondage
and it shall be unto me as Ariel f The Sense is Either 1. I will treat Her like a strong and fierce Lion which the People among whom it is indeavour by Nets or Pits and all other ways to take and to destroy Or. 2. I will make Ariel the City like Ariel the Altar filling it with Sacrifices even with Men whom I will Slay in my Anger which Act of God's is called his Sacrifice Ezek. 39. 17 19. 3. And I will camp against thee ‖ Or with an army round about and will lay siege against thee g By those Enemies whom I will assist and enable to Destroy thee This was fulfilled Either 1. by Sennacherib as some Learned Men think But what is here affirmed of these Enemies is expresly denied concerning Sennacherib Isa. 37. 33. or rather 2. by the Chaldeans 2 Kings 25. 1. c. ‖ Or with a setled camp or leaguer with a mount and I will raise forts against thee 4. And thou shalt be brought down and shalt speak out of the ground and thy speech shall be low out of the dust h Thou who now speakest so loftily and scornfully against the Lord's Prophets and others shalt be humbled and confounded afraid ashamed to speak aloud shalt in a submiss manner and with a low Voice beg the favour of thine Enemies and thy voice shall be as of one that hath a familiar spirit out of the ground z Who that they might possess the People with a kind of Reverence and Horror used to speak and deliver their Answers with a low Voice either out of their Bellies or from some dark Cave under the ground and thy speech shall †Heb. peep or chirp Chap. 8 19. whisper out of the dust 5. Moreover the multitude of thy strangers a Either 1. of the Strangers that Encamp and Fight against thee Or 2. of the Egyptians and other Strangers whom thou hast hired to assist thee as indeed they did when the Chaldeans came against them This Exposition seems to agree best as with the phrase thy strangers so with the scope of the place and with the whole Context especially the foregoing Verses which plainly shews that this is not a Promise to Ierusalem but a Threatning against it shall be like small dust b Quickly blown away with the least Wind by comparing this with the following Clause and the multitude of the terrible ones shall be * Job 21. 18. Chap. 17. 13. as chaff that passeth away yea it shall be c This dissipation and destruction of thy Strangers and terrible Ones shall come to pass at * Chap. 30. 13. an instant suddenly b Of thy great Commanders and stoutest Souldiers 6. Thou d Thou O Ariel or Ierusalem of or to whom this whole Context manifestly speaks shalt be visited of the LORD of hosts with thunder and with earthquake and great noise with storm and tempest and the flame of devouring fire e With dreadful Judgments which are frequently expressed in the Prophets by these and such like Metaphors 7. And the multitude of all the nations that fight against Ariel even all that fight against her and her munition and that distress her shall be as a dream of a night vision f Wherein it shall be so is explained in the next Verse 8. It shall even be as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty g His appetite or desire as the soul is taken Psal. 41. 4. and 78. 18. and elsewhere is unsatisfied Or his stomack or body as the soul is used Psal. 16. 10. is empty or as when a thirsty man dreameth and behold he drinketh but he awaketh and behold he is faint and his soul hath appetite so shall the multitude of all the nations be that fight against mount Zion h No less unsatisfied and insatiable shall the Enemies of the Iews be with all the Cruelties which they have committed against you and they shall be alwayes thirsting after more of your Blood as if they had never tasted any of it 9. Stay your selves and wonder i Pause upon it and you will see cause to wonder at the stupidity of this People of which he is now about to speak He directeth his Speech either to the Religious part of the People or to those particular persons who heard him when he delivered this Prophecy ‖ Or take your pleasure and riot cry ye out and cry k Cry out again and again either in way of Supplication for them or rather through Astonishment and Horror Or They take pleasure or sport themselves as this word most commonly signifies and riot In the midst of all these Threatnings and Dangers they are secure and give up themselves to sensuality which is matter of just wonder they are drunken but not with wine l But either 1. With drinking the Cup of God's fury wherewith they are said to be made drunk Isa. 51. 17 20. And then they are drunk is put for they shall be drunk after the manner of the Prophets Or 2. With the spirit of giddiness or stupidity which makes them like drunken Men insensible of their Danger and not knowing what to do they stagger but not with strong drink 10. For * Rom. 11. 8. the LORD hath poured out upon you m Which Phrase notes the plenty and vehemency of this Judgment the spirit of dead sleep n Hardness of heart and insensibleness of your Danger and Misery which God is said to send because He denies or withdraws His Light and Grace which alone can cure those Maladies and hath closed your eyes the prophets and your †Heb. heads rulers the seers o Your Magistrates and Ministers whose blindness or stupidity is a great Curse and Plague to the people Or the Prophets even the chief for the head is oft put for the chief of persons or things as Exod. 30. 23. 1 Chron. 12. 18. and elsewhere of your seers hath he covered p With the veil of ignorance and stupidity or as to their Eyes which is understood out of the former Clause And this last Clause is and may be rendred thus The Eyes which may be repeated out of the foregoing Clause of your Prophets and of or even of your principal seers or and of your most intelligent rulers hath he covered 11. And the vision of all q Of all your Prophets whether the true of false Ones is become unto you as the words of a ‖ Or letter book that is sealed r In which no Man can read whilst it is scaled up as books then sometimes were 1 Kings 21. 8. Esth. 3. 12 13. being made in the form of Rolls which was convenient for that purpose which men deliver to one that is learned saying Read this I pray thee and he saith I cannot for it is sealed 12. And
the book is delivered to him that is not learned s Unsealed and opened as the following Clause implies God so orders the manner of delivering this Book that neither the learned nor unlearned could read and understand it saying Read this I pray thee and he saith I am not learned 13. Wherefore the LORD said * Ezek. 33. 31. Mat. 15. 8. Mar. 7. 6. Forasmuch as this people draw near me t To wit in acts of worship with their mouth and with their lips u With outward Devotions and the profession of Religion do honour me but have removed their heart far from me x They do not pay Me that Love and Fear and Obedience which I require and prefer before all Sacrifices and external Services and their fear towards me is taught by the precept of men y They Worship Me not in such way and manner as I have commanded and prescribed but according to their own and other Mens inventions preferring the devices and traditions of their false Prophets before My Institutions For this was a common Errour among the Iews as we learn from Ier. 7. 31. Hos. 5. 11. and many other Scriptures And thus our blessed Saviour expounds this very place Mat. 15. 7 8 9. 14. Therefore behold †Heb. I will add I will proceed to do a marvellous work amongst this people even a marvellous work and a wonder * Jer. 49. 7. Obad. ver 8. 1 Cor. 1. 19. for the wisdom of their wise men shall perish and the understanding of their prudent men shall be hid z Shall disappear and vanish for this answers to shall perish in the former Clause A veil shall be cast upon the Eyes of their Minds they shall give no evidences or proofs of their Wisdom but their Folly shall be made manifest And this was indeed a wonderful Thing for their wise Men to be made fools 15. * Chap. 30. 1. Wo unto them that seek deep a Heb. that make deep A Metaphor from Men who use to dig deep into the Earth that they may hide any thing there which they would keep safe and unknown to hide their counsel from the LORD b Vainly imagining That they can keep all their Hypocrisy and secret Wickedness out of God's fight and that they can deceive not onely Men but God by their external Professions and Services and their works are in the dark c Their wicked Counsels are contrived and their Idolatry is practised in secret and dark places of which see Ezek. 8. 12. and * Psal. 94. 7. they say Who seeth us and who knoweth us d We act so cunningly that neither God nor Man can discover us 16. Surely your turning of things upside down e All your subtile devices by which you turn your selves into all shapes and turn your Thoughts hither and thither and pervert the order which God hath appointed shall be esteemed as the potters clay f It is no more to me than the Clay is to the Potter who can not onely discern it thoroughly but alter and dispose it as he seeth fit for shall the * Chap. 45. 9. work say of him that made it He made me not or shall the thing framed say of him that framed it He had no understanding g And no less absurd and ridiculous is your Conceit that I your Maker and supream Governor cannot discover and controul all your Artifices at my Pleasure 17. Is it not yet a very little while and Lebanon shall be turned into a fruitful field and the fruitful field shall be esteemed * Psal. 72. 16. as a forrest h The Forrest of Lebanon which was a barren Mountain and a desolate Wilderness shall by God's wonderful providence become a fruitful and populous Place and these places which are now Fruitful and Populous shall then become as Barren and Desolate as that Forrest This Sense is confirmed by that parallel Place Isa. 32 15. And from both places compared together this seems to be a Prophecy of the rejection of the wicked and unbelieving Iews whose Sins and marvellous Judgments and particularly Infatuation are declared in the foregoing Verses and of the calling of the Gentiles of which he speaks in the following Verse as appears further by comparing that Verse with Isa. 35. 5 And this Opinion may receive some Countenance from Mat. 15. 7. c. where Christ expounds the foregoing words ver 13. upon which these have a dependence of his own times 18. And in that day shall * Chap. â—…5 5. the deaf i Who were deaf before God by His Word and Grace did open their Ears even the deaf and blind Gentiles as was now noted Compare Isa. 35. 5. hear the words of the book and the eyes of the blind shall see out of obscurity and 〈◊〉 of darkness k Being by God's Grace brought out of that grols and worse than Egyptian darkness of ignorance and wickedness in which they formerly lived unto a clear and saving Knowledge of the Truth 19. The meek l The humble and meek Believers opposed to those proud and scornful Israelites or Iews of whom He speaks in this and in the foregoing Chapter also †Heb. shall add shall increase their joy in the LORD m Shall greatly rejoyce in this that the Lord and holy One of Israel is now their God and Portion and the poor n Either 1. Spiritually of which Mat. 5. 3. Or 2. outwardly mean and despicable People such as the Gentiles were in the Opinion of the Iews and such as the greatest part of the first believing Christians were Mat. 11. 5. 1 Cor. 1. 26. Iam. 2. 5. among men shall rejoyce in the holy one of Israel 20. For the terrible one o The proud and potent Enemies of those meek and poor Believers now mentioned shall as the unbelieving Iews and the heathen Potentates were in the first Age of Christianity is brought to nought and the scorner p The scornful Opposers of God's Word and People is consumed and all that watch for iniquity q That early and diligently Apply themselves to the practice of Wickedness or to do mischief to others are cut off 21. * Am. 5. 10 That make a man an offender r That condemn and punish a Man as if he were a great Criminal for a word s For a verbal Reproof as appears from the next Clause and lay a snare for him that reproveth t For God's faithful Prophets and Ministers whose Office it is to reprove ungodly Men such as these were in the gate u Publickly which they took for a great Affront and Disgrace although the Reproof ought to be publick where the Sin is publick and scandalous He mentions the gate because there the People used to Assemble both upon civil and sacred Accounts and there Prophets used to deliver their Prophecies of which see Ier.
following Chapters is for the substance of it and almost wholly in the same words contained 2 Kings chap. 18. 19. 20. It is fitly inserted here to explain and confirm some of the foregoing Predictions It may seem to have been first Written by this Prophet and from him to have been taken into the Book of Kings to compleat that History CHAP. XXXVII 1. ANd * 2 Kin. 19. 1. c. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sackcloth and went into the house of the LORD 2. And he sent Eliakim who was over the houshold and Shebna the scribe and the elders of the priests covered with sackcloth unto Isaiah the prophet the son of Amoz 3. And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke and of ‖ Or provocation blasphemy for the children are come to the †Heb. breach or breaking place that is the mouth of the Womb. birth and there is not strength to bring forth 4. It may be the LORD thy God will hear the words of Rabshakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words which the LORD thy God hath heard wherefore lift up thy prayer for the remnant that is †Heb. found left 5. So the servants of king Hezekiah came to Isaiah 6. And Isaiah said unto them Thus shall ye say unto your master Thus saith the Lord Be not afraid of the words that thou hast heard wherewith the servants of the king of Assyria have blasphemed me 7. Behold I will ‖ Or put a spirit into him send a blast upon him and he shall hear a rumour and return to his own land and I will cause him to fall by the sword in his own land 8. So Rabshakeh returned and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish 9. And he heard say concerning Tirhakah king of Ethiopia He is come forth to make war with thee and when he heard it he sent messengers to Hezekiah saying 10. Thus shall ye speak to Hezekiah king of Iudah saying Let not thy God in whom thou trustest deceive thee saying Ierusalem shall not be given into the hand of the king of Assyria 11. Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered 12. Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Telassar 13. Where is the king of Hamath and the king of Arphad and the king of the city of Sepharvaim Hena and Ivah 14. And Hezekiah received the letter from the hand of the messengers and read it and Hezekiah went up unto the house of the LORD and spread it before the LORD 15. And Hezekiah prayed unto the LORD saying 16. O LORD of hosts God of Israel that dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 17. Incline thine ear O LORD and hear open thine eyes O LORD and see and hear all the words of Sennacherib which hath sent to reproach the living God 18. Of a truth LORD the kings of Assyria have laid wast all the †Heb. lands nations and their countreys 19. And have †Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 20. Now therefore O LORD our God save us from his hand that all the kingdoms of the earth may know that thou art the LORD even thou onely 21. Then Isaiah the son of Amoz sent unto Hezekiah saying Thus saith the LORD God of Israel Whereas thou hast prayed to me against Sennacherib king of Assyria 22. This is the word which the LORD hath spoken concerning him The virgin the daughter of Zion hath despised thee and laughed thee to scorn the daughter of Ierusalem hath shaken her head at thee 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high even against the holy One of Israel 24. †Heb. by the hand of thy servants By thy servants hast thou reproached the Lord and hast said By the multitude of my chariots am I come up to the height of the mountains to the sides * Jer. 22. 6 7. of Lebanon and I will cut down †Heb. the talness of the Cedars thereof and the choice of the fir-trees thereof the tall cedars thereof and the choice fir-trees thereof and I will enter into the height of his border and ‖ Or the forrest and his fruitful field the forrest of his Carmel 25. I have digged and drunk water and with the sole of my feet have I dried up all the rivers of the ‖ Or fenced and closed besieged places 26. ‖ Or hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid wast and defenced cities to be ruinous heaps Hast thou not heard long ago how I have done it and of ancient times that I have formed it now have I brought it to pass that thou shouldst be to lay wast defenced cities into ruinous heaps 27. Therefore their inhabitants were †Heb. short of hand of small power they were dismayed and confounded they were as the grass of the field and as the green herb as the grass on the house tops and as corn blasted before it be grown up 28. But I know thy ‖ Or sitting abode and thy going out and thy coming in and thy rage against me 29. Because thy rage against me and thy tumult is come up into mine ears therefore will I put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest 30. And this shall be a sign unto thee Ye shall eat this year such as groweth of it self and the second year that which springeth of the same and in the third year sow ye and reap and plant vineyards and eat the fruit thereof 31. And †Heb. the escaping of the house of Judah that remaineth the remnant that is escaped of the house of Iudah shall again take root downward and bear fruit upward 32. For out of Ierusalem shall go forth a remnant and †Heb. the escaping they that escape out of mount Zion the * 2 Kin. 19. 31. Chap. 9. 7. zeal of the LORD of hosts shall do this 33. Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shields nor cast a bank against it 34 By the
wise men coming the first to Christ when he was born and as a first fruits of the rest of the Gentiles * Gal. 4. 26. to bring thy sons k Begotten by the word from far l From the remotest parts this may be understood with reference either to place at how great a distance soever either in place or state they shall come to Christ who hath Sons abroad in Gods decree not yet called other Sheep that he will bring into his sold Ioh. 10. 16. their m Their may refer either to the Merchant bringing traffique with him as verse 6. or the Jews as Israel came out of Egypt with all their treasure with them and what others gave them Ezr. 1. 4. as also the vessels that were sent back with them Ezr. 1. 7. silver and their gold with them unto the name n i. e. To the Lord himself by a periphrasis or to his Temple where his name was placed the type of the Church comp 2 Sam. 7. 13. with 1 Chro. 17. â—…2 or in the name of the Lord or for his sake who is the holy one the like Metonymies having been formerly and frequently pointed at of the LORD thy God and to the holy One of Israel because he hath glorified thee o He will spread thy fame and make thee honourable in the Eyes of the world and that especially in setting up the ministry of the Gospel in the midst of thee The name of God and so also of Israel were contemptible among the Gentiles before the coming of Christ and spreading of the Gospel but as a consolation to his people it is promised they shall both be honourable and here God by an Enallage of the Person speaks of himself in the third Person 10 And the sons of strangers p viz. Such as were not Israelites and he puts Sons of strangers by an usual Hebraism for strangers properly termed alienigenae see Chap. 56. 3. this was literally fulfilled in repairing the walls of Ierusalem he spake before of the Temple now of the City and Spiritually in the Ministers of the Gospel who are the walls and Bullwarks of the Church by Preaching and writing for her and Ecclesiastical History affords us many instances of Kings and Princes that were great Benefactors to her among whom Constantine did greatly excel not caring what he bestowed on her Valentinian and Theodosius c. shall build up thy walls and their kings shall minister q Shall administer all necessaries to thee as they had been demolished by the Babylonians so they were repaired by the favour of Cyrus Darius Hystaspes Artaxerxes c. All strangers Ezra 6. 7. c. or strangers becoming Proselytes see Chap. 56. 6. unto thee for in my wrath I smote thee but in my favour have I had mercy r As I afflicted thee in my anger so out of my compassions I will abundantly bless thee on thee 11 Therefore s For that end and purpose or by reason of the conflux of people that shall be continually flocking thither arguing abundance of peace and security and great enlargement of the Church and that the Christian Church shall be always open to the Godly to receive all coâ—…ers freely thy gates * Rev. 21. 25. shall be open continually they shall not be shut day nor night that men may bring unto thee the ‖ Or wealth forces t Or wealth either all wherein they excell or all the prey taken in fight of the Gentiles and that their kings may be brought u As it were Captives in Chains such as they took in war being made victorious so say some but rather such as were led and conducted in state 12 For * Zech. 14. 17. the nation and kingdom that will not serve thee x Do offices of kindness so is the word used Chap. 19. 23. or rather that will not submit to Christ's Scepter shall perish yea these nations shall be utterly wasted z Heb. Wasting be wasted viz. By thy sword accordingly we read of many victories in Iosephus that the Jews obtained and in the book of the Macchabees as a fulfilling of this Prophecy but this doth Principally relate to the Spiritual Ierusalem and this seems to anticipate an objection If the gates stand continually open we shall be in danger of enemies not so saith he for they shall all either serve thee or perish y Shall be no more sui juris but subdued to thee and as refusing subjection to Christ shall perish everlastingly as they all perished in the deluge that were not in the Ark they that should be saved were added to the Church Act. 2. 47 and Rev. 21. 24. 13 * Chap. 35. 2. 41. 19. The glory a The Box the Fir the Pine and the Cedar on account whereof Lebanon grew so famous a Metonymy of the Efficient Kings Princes and great ones the glory of the world and also Persons of a lower rank the Piâ—…es Firs and Box trees as also the choicest Persons endued with the special gifts of the Holy-Ghost shall be the materials and members of Christ's Church as those also of a lower size and measure we find the godly called trees Ch. 61. 3. they shall have sweet Communion together the Box shall not envy the Pine nor the Pine despise the Box they shall Worship the Lord together of Lebanon shall come unto thee the fir-tree the pine-tree and the box together to beautify b This is the reason and end why the glory of Lebanon is to be brought hither by these trees understand the beauty and Nobility of the Church Trees being both for building and for beautifying the place of my sanctuary c The Temple wherein was the Sanctuary this being a type of the Church both actively as that which his presence Sanctifyeth and passively as that wherein he is worshipped and Sanctified and I will make the place of my feet d viz. The Ark 1 Chro. 28. 2. described here by a periphrasis so called because supposing God after the manner of man to sit as on a seat between the wings of the Cherubims his feet would rest upon the Ark and therefore called the mercy seat Exod. 25. 17 18 19 20. The Temple and Sion is called his rest Psa. 132. 13 14. and all this is made good in the Gospel Church 2 Cor. 6. 16. glorious 14 The sons e Either their posterity acknowledging their Fathers sins in afflicting thee or themselves for it is the manner of the Hebrews to put the Sons of a thing for the thing its self also of them that afflicted thee shall * Chap. 45. 14. 49. 23. come bending f Humbling themselves as penitents this being a sign of Reverence and respect and that either for love or fear submit to the yoke of Christ they shall be like Christ of an humble and meek Spirit and the degree of this is mentioned in the next
Prisoners and either used as Slaves or sold them for such 22 For there fell down many slain because the war was of God r God put them upon it and mightily assisted them in it And they s i. e. That Party of these Tribes which went out to this War being 44760 men or part of them by the consent of the rest dwelt in their steads until the captivity t Of which 2 Kings 15. 29. and 17. 6. 23 And the children of the half-tribe of Manasseh u Having discoursed of the Reubenites v. 3 c. and next of the Gadites v. 11 c. he now comes to the Manassites dwelt in the land x i. e. In their Land to wit in the Northern part of the land beyond Iordan they increased from Bashan unto Baal-hermon and Senir and unto mount Hermon 24 And these were the heads of the house of their fathers even Epher and Ishi and Eliel and Azriel and Jeremiah and Hodaviah and Jahdiel mighty men of valour †Heb. as 〈◊〉 famous men and heads of the house of their fathers 25 And they transgressed against the God of their fathers and went a * 〈…〉 whoring after the gods of the people of the land whom God destroyed before them 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others of * 〈…〉 Pul king of Assyria and the spirit of Tilgath-pilneser king of Assyria and he carried them away even the Reubenite and the Gadite and the half-tribe of Manasseh and brought them unto * 〈…〉 Halah and Habor and Hara and to the river Gozan z Of which places see 2 King 15. 17. unto this day CHAP. VI. 1 THe sons of Levi * 〈…〉 ‖ 〈…〉 Gershon Kohath and Merari 2 And the sons of Kohath Amram Izhar a Called also Amminadab v. 22. compare Exod. 6. 21. and Hebron and Uzziel 3 And the children of Amram Aaron and Moses and Miriam The sons also of Aaron * 〈…〉 Nadab and Abihu Eleazar and Ithamar 4 Eleazar begat Phinehas and Phinehas begat Abishua 5 And Abishua begat Bukki and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazars Family to Ithamars for some Cause now unknown in whose Line it continued for some Successions 6 And Uzzi begat Zerahiah and Zerahiah begat Merajoth 7 Merajoth begat Amariah and Amariah begat Ahitub 8 And * 2 Sam. â—… 1â—… Ahitub begat Zadok and * 2 Sam. 1â—… 〈◊〉 Zadok begat Ahimaaz 9 And Ahimaaz begat Azariah and Azariah begat Johanan 10 And Johanan begat Azariah * 〈…〉 he it is that executed the priests office c So did all the rest but it is implied that he did it worthily he filled his place and valiantly discharged his Office in Uzziahs time of which see 2 Chron. 26. 17 c. Or this he may relate to Iohanan otherwise called Iehojadaâ—… who is so highly commended for the good Service which he did to the House of God and of the King of whom see 2 Kings 11. †Heb. iâ—… the house in the * 〈…〉 temple that Solomon built d In Solomons Temple so called to distinguish it from the second Temple which was built or in building when these Books were written in Jerusalem 11 And * 〈…〉 Azariah begat Amariah and Amariah begat Ahitub 12 And Ahitub begat Zadok and Zadok begat ‖ 〈…〉 Shallum 13 And Shallum begat Hilkiah and Hilkiah begat Azariah 14 And Azariah begat * 〈…〉 Serajah e Who was slain by Nebuchadnezzar at Riblah 2 Kings 25. 18 21. and Serajah begat Jehozadak 15 And Jehozadak went into captivity * 〈…〉 when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar 16 The sons of Levi * 〈◊〉 6. 16. ‖ 〈…〉 Gershom Kohath and Merari f This he repeats as the Foundation of the following Genealogy of those Levites who were not Priests 17 And these be the names of the sons of Gershon Libni and Shimei 18 And the sons of Kohath were Amram and Izkar and Hebron and Uzziel 19 The sons of Merari Mahli and Mushi And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David by whom they were distributed into several Ranks or Courses 20 Of Gershom Libni his son Jahath his son * 〈…〉 Zimmah his son h i. e. His Grandson by his Son Shimei as appears from v. 42 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors 21 ‖ 〈…〉 Joah his son ‖ 〈…〉 Iddo his son Zerah his son Jeaterai his son 22 The sons of Kohath ‖ 〈…〉 Amminadab his son Korah his son Assir his son 23 Elkanah his son and Ebiasaph his son and Affiâ—… his son 24 Tahath his son ‖ 〈…〉 Uriel i Called also Zephaniah v. 36. where also Uzziah here following is called Azariah his son ‖ Uzziah his son and ‖ 〈…〉 Shaul his son 25 And the sons of Elkanah k The Son of that Korah mentioned above v. 22. as is manifest by v. 35 36 37. and by Exod. 6. 23 24. * See 〈◊〉 35 1 Amasai and Abimoth 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah and either the Son or Brother of Ahimoth last mentioned or of Amasai the sons of Elkanah ‖ 〈…〉 Zophai his son and Nahath m Called also Toah v. 34. and Tohu 1 Sam. 1. 1. his son 27 * 〈…〉 Eliab his son Jeroham his son Elkanali n The Father of the Prophet Samuel 1 Sam. 1. 1. who therefore follows here his son 28 And the sons of Samuel the first-born ‖ 〈◊〉 also 〈◊〉 ver 33. â—…am 8. 2. Vashni and Abiah 29 The sons of Merari Mahly Libni his son Shimei his son Uzza his son 30 Shimea his son Haggiah his son Asajah his son 31 And these o Whose Names here follow are they whom David set over the ‖ Heb. 〈◊〉 service p Heb. the Hands Hand put for 〈◊〉 or Service which is commonly performed by the Hand Thus God is frequently said to speak or command things by the Hand i. e. the Ministery of Moses Compare 2 Chron. 29. 27. of song in the house of the LORD after that the 〈◊〉 16. 1. ark had rest q Which was in Davids Time 2 Sam. 6. 17. 32 And they ministred before the dwelling-place of the tabernacle r Or the Tabernacle of the Tent as the same Hebrew words are translated Exod. 39. 32. 40 2
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
the Corn out of them Isa. 28. 27 28. He punisheth them severely as their Offences deserve This or such like punishments were not unusual among the Eastern Nations as we may gather from 2 Sam. 8. 2. 12. 31 Amos 1. 3. 27 The spirit t i. e. The reasonable Soul of a man is the ‖ Or lamp candle u Is a clear and glorious light set up in Man for his information and direction of the LORD x So called partly because it comes from God in a more immediate and peculiar manner than the Body doth Eccles. 12. 7. and partly because it is in Gods stead to observe and judge all a Man's actions searching all the inward parts of the belly y Discerning not onely his outward actions which are visible to others but his most inward and secret thoughts and affections which no other Man can see 1 Cor. 2. 11. The Belly is here put for the Heart as it is frequently The Soul can reflect upon and judge of its own dispositions and actions Which plainly sheweth that the Heart is not so deceitful but that a Man by diligent study of it and the use of the means appointed by God may arrive at a certain knowledge of its state and condition in reference to God and to Salvation 28 * Ps. 101. 1. Ch. 29. 14. Mercy z Clemency to Offenders and bounty to worthy and to indigent Persons and truth a Faithfulness in keeping his Word and Promises inviolably preserve the king b Because they engage God to guard him and gain him the reverence and affections of his People which is a Kings greatest safety and happiness and his throne is upheld by mercy c Which is again mentioned to shew that although it be an act of Grace and therefore in some sort free yet Princes are obliged to it both by their duty and by their Interest because it is a singular means of their preservation 29 The glory of young men d That wherein they glory as their Priviledge above old men is their strength and * Ch. 16. 31. the beauty of old men is the gray head e i. e. Their old Age expressed by the outward sign of it wherein they glory as their peculiar Priviledge as a Testimony of their Piety and God's Blessing and as a token of their great experience and wisdom The design of this Proverb is to declare the several advantages of several Ages and the mutual need they have one of another and thereby to engage them to mutual love and assistance and to friendly converse and to make every one contented with his own Age and Condition and not to envy nor yet despise his Brother or the difference of their Ages as is very usual among men 30 The blueness of a wound f Grievous wounds which make men black and blew or severe punishments †Heb. is a 〈◊〉 Mediâ—… against 〈◊〉 cleanseth away evil g Are the most effectual means to reclaim a wicked Man and to purge out his corruption so do stripes the inward parts of the belly h Heb. and stripes which answer to the wounds in the former Clause i Either 1. Which pierce even to the inward parts of the Belly and so we are to understand out of the former Branch cleanse away evil Or 2. They cleanse the inward parts of the Belly i. e. of the Heart So this is an addition to the former Clause and the sense of the whole is Grievous wounds or stripes do cleanse not only the outward Man by keeping it from evil actions but even the inward Man by expelling or subduing vile affections Which is mentioned as a great and blessed benefit of afflictions CHAP. XXI 1 THe kings heart a His very inward purposes and inclinations which seem to be most in a Man 's own power and out of the reach of all others and much more his Tongue and Hand and all his outward actions He names Kings hot to exclude other men but because they are more arbitrary and uncontrollable than other men is in the hand of the LORD as the rivers of water b Which Husbandmen or Gardiners can draw by little Channels into the adjacent grounds as they please and as their occasions require he turneth it c Directeth and boweth partly by suggesting those things to their Minds which have a commanding influence upon their wills and partly by a direct and immediate motion of their wills and affections which being God's Creatures must needs be as subject to his power and pleasure as either mens Minds or Bodies are and which he moves sweetly and suitably to their own Nature though strongly and effectually whithersoever he will d So as they shall fulfil his counsels and designs either of Mercy or of Correction to themselves or to their People 2 Every way of a man is right in his own eyes but the LORD pondereth the hearts e This was said Ch. 16. 2. where it is explained and is here repeated either for the great importance and usefulness of it or because he perceived that the Israelites were very prone to self-deceit 3 * 1 Sam. 15. 22. Ch. 15. 8. Isa. 1. 11 c. Hos. 6. 6. Mic. 6. 7 8. To do justice and judgment f The conscientious performance of all our duties to men is more acceptable to the LORD than sacrifice g Than the most costly outward services offered to God joyned with the neglect of our Moral duties to God or men The same thing is affirmed 1 Sam. 15. 22. Hos. 6. 6. Mic. 6. 7 8 c. 4 * Ch. 6. 17. †Heb. haughtiness of eyes An high look h One gesture or sign of Pride put for all the rest Prov. 6. 17. and a proud heart i Pride lurking and reigning in the Heart though it do not discover it self to men by outward actions but be disguised with a shew of humility as it is frequently and ‖ Or the light of the wicked the plowing k Either 1. strictly and properly so called even their civil or natural actions which in themselves are lawful and good are made sinful as they are managed by ungodly men without any regard to the service and glory of God which ought to be the great end of all our actions 1 Cor. 10. 31. and with a design of serving their own wicked lusts by it Or 2. Metaphorically their designs and endeavours which are said to be sin because they are wholly and fully set upon sin and they make sin their trade or business which is called Plowing wickedness Job 4. 8. But all the ancient Interpreters and divers others render the word the Lamp or Light as this Hebrew word even thus pointed is rendred 1 Kings 11. 36. 15. 4. 2 Kings 8. 19. 2 Chron. 21. 7. and the Lamp of the wicked is a Phrase used in this
Book Ch. 13. 9. 24. 20. as also Iob 21. 17. whereas the Plowing of the wicked is a Phrase not elsewhere used And this seems best to agree with the Context for by their Lamp he seems to understand all their pomp and glory that worldly greatness and Prosperity which is the Fewel of their Pride and therefore is most fitly joyned with it of the wicked is sin l It is by them turned into sin and made the occasion of much wickedness The whole Verse may be thus rendred An high look and a proud Heart which is the light or glory of the wicked i. e. wherein they glory esteeming it magnanimity or gallantry of spirit is sin i. e. is a great and grievous sin And in this manner the learned Mercer renders the Verse save onely that he translates the Hebrew word Nir the Plowing 5 * Chap. 10. 4 The thoughts of the diligent m Who carefully and industriously prosecutes what he hath wisely contrived and resolved tend onely to plenteousness but of every one that is hasty n Who manageth his affairs rashly without due consideration onely to want o Is likely to bring himself to po verty 6 * Ch. 10. 2. 13. 11. The getting of treasures by a lying tongue p By false-witness-bearing or by any other false or deceitful words or actions whereby many men get riches is a vanity tossed to and fro q Is like the Chaff or Smoak driven away by the Wind it is neither satisfactory nor durable but quickly vanisheth away as hath been frequently observed of Estates ill-gotten of them that seek death r Not designedly but eventually that take those courses which will bring Death or Destruction upon them or theirs 7 The robbery of the wicked shall †Heb. saw them or dwell with them destroy them s The injury which they do to others shall either by God or men be returned upon their own heads because they refuse to do judgment t They wilfully and obstinatly give up themselves to unrighteous practices 8 The way u The course of his life of man x Of every Man of Man by Nature and in his corrupt estate of a wicked or impure man to whom the pure is opposed in the next Clause is froward and strange y Estranged from God and from Man's primitive Integrity and from the rule of his actions Reason and Scripture in which respects wicked men are called strangers Psal. 54. 3. Ezek. 44. 7. and elsewhere but as for the pure his work is right z But he whose Heart is pure and upright his conversation is agreeable to it 9 * Vers. 19. Ch. 19. 13. 25. 24. 27. 15. It is better to dwell a To wit alone in quietness as appears from the opposite clause in a corner of the house top b Of the roof of the House which in those Countries was flat and plain and habitable but was exposed to all the injuries of the Weather than with †Heb. a woman of contentions a brawling woman in a †Heb. an house of Society wide house c Or in a common House or an House of Society where Husband and Wise live together or which is capable of many Friends or Companies 10 * Jam. 4. 5. The soul of the wicked desireth evil d His Heart is fully and earnestly set in him as it is expressed Eccles. 8. 11. to do evil to work wickedness to do mischief to others to satisfie his own lusts though it be with injury of others his neighbour †Heb. is not favoured findeth no favour in his eyes e If he either dissuade him from his wickedness or stand in the way of his Lusts. He spares neither friend nor foe 11 * When the scorner is punished the simple f The honest or plainhearted man as Chap. 19. 25. where this whole verse for the substance of it is contained and explained is made wise and when the wise is instructed g Or prospers as this word is used Prov. 17. 8. and elsewhere So the sense of the verse is The simple learn Wisdom both from the punishment of wicked men and from the prosperity of good men he receiveth knowledg 12 The righteous man wisely considereth the house of the wicked h He looketh through its present Power and Glory which dazleth the Eyes of others unto that ruine to which it is designed but i Or now or that this being the thing which he wisely considereth God overthroweth k Or will overthrow in his due time though for a season he bear with them the wicked for their wickedness 13 * Mat. 18. 30 c. Whoso stoppeth his ears at the cry of the poor l When they cry out by reason of Oppression or want and beg relief from him he also shall cry himself m Unto God or Men in his straits which God will bring upon him but shall not be heard 14 * Ch. 17. 8. 18. 16. A gift n To a person loffended and angry with us as the following words shew in secret o Which makes it more acceptable for gifts openly given savour of ostentation in the giver and cause some shame or contempt to the receiver pacifieth anger and a reward in the bosom p Secretly conveyed into his bosom See on Prov. 17. 8. 18. 16. strong wrath 15 It is joy to the just q The sense is either 1. He is highly pleased and delighted with it Or 2. He reapeth much comfort and benefit by it which is opposed to the following destruction joy is put for matter or cause of joy to do judgment r To do what is just or good for this is opposed to working of iniquity but destruction s Or as others render it terror or horror opposite to joy shall be to the workers of iniquity 16 The man that wandereth out of the way of understanding t That forsaketh the rule of Gods word and walketh after his own Lusts. shall †Heb. rest remain in the congregation of the dead u Shall without Repentance be condemned to eternal Death or Damnation 17 He that loveth ‖ Or sport pleasure x That gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures shall be a poor man y Takes the ready course to Poverty he that loveth wine and oil z Which are put for all delicious fare and luxurious feasting for Wine and Oil were much used in Feasts in those parts shall not be rich 18 * Ch. 11. 8. The wicked shall be a ransom for the righteous a The wicked shall be brought into those troubles which were either threatned by God or designed by wicked men against the righteous and by that means as by a ransom the righteous shall be delivered Thus
i In the following words 29 Many daughters k Daughters of Men i. e. Women so called also Gen. 34. 1. Ezek. 30. 18. ‖ Or have gâ—…tten riches have done virtuously but thou excellest them all l He esteems it but just that his praises should bear proportion to her real and manifold perfections 30 Favour m Comeliness or as the next clause explains it Beauty which commonly gives Women favour or acceptation with those who behold them These are the words either 1. Of her Husband continuing to praise her Or 2. Of Bathsheba giving the summ of what she had said in few words is deceitful n Partly because it gives a false representation of the person being oft times a cover to a most deformed soul and to many evil and hateful qualities partly because it doth not give a man that content and satisfaction which at first view he promised to himself from it and partly because it is soon lost not only by death but by many Diseases and contingencies and beauty is vain but a woman that feareth the LORD o Which character is here mentioned either as the Crown of all her perfections Or 2. As a key to understand the foregoing passage of that Wisdom and Fidelity and Diligence which proceeded from or is accompanied with the fear of God she shall be praised 31 Give her of the fruit of her hands p It is but just and fit that she should enjoy those benefits and praises which her excellent labours deserve and let her own works praise her q Give her the praises which her own works may challenge If men be silent the lasting effects of her Prudence and diligence will loudly trumpet forth her praises in the gates r In the most publick and solemn assemblies ECCLESIASTES THree things in general are to be noted concerning this Book 1. The Author of it Who was Solomon as is manifest both from the common consent of Iewish and Christian Writers and from the express words of the first Verse Nor can any thing be opposed to it but bold and groundless conjectures That he wrote it in his old Age is more than probable from divers passages in it as that he did it after his buildings Ch. 2. 4. which yet took up Twenty Years of his life 1 King 9. 10. and after some considerable enjoyment of them and planting of Gardens and Orchards and reaping the Fruit of them Ch. 2. v. 5 6. and after long and much consideration and experience of all those Methods in which men expected to find happiness and after he had been deeply plunged in impure and inordinate loves Ch. 7. 27 c. and from many other places which may be observed by any diligent Reader And so this Book was written by him as a publick Testimony of his Repentance and Detestation of all those vain and wicked courses to which he had addicted himself wherein he followed the example of his Father David who after his sad fall penned the Fifty and First Psalm And the truth of this Opinion may be confirmed by that expression 2 Chron. 11. 17. they walked in the way of David and Solomon i. e. wherein they walked both before their falls and after their Repentance 2. The form or method of it For whereas there are some passages in it which may seem offensive and impious for which some few Persons have suspected its Authority it must be considered that it is in part dramatical as was said before of the Book of Proverbs and that Solomon speaks some and most things in his own Name but some other things in the Names and according to the opinions of those worldly and ungodly men as is undeniably manifest both from the scope and design of the Book as it is expressed both in the beginning and in the conclusion of it and from his serious and large disputation against those wicked Principles and Courses And this way of writing is not unusual amongst both Sacred and Profane Writters 3. The design and business of it Which is to describe Man's true happiness and the way leading to it Which he doth both Negatively asserting and proving that it is not to be found either in secular Wisdom or in sensual Pleasures or in worldly Greatness and Glory or in abundance of Riches or in a vain profession of Religion and positively shewing that it is to be had onely by the fear of God and obedience to his Laws which alone can give a Man a contented and chearful enjoyment of his present comforts and assurance of his future and everlasting happiness 1 THe words of the preacher a Who was not onely a King but also a Teacher of God's People which he did both by Words upon some solemn occasions and by Writings Who having sinned grievously and scandalously in the Eyes of all the World justly thought himself obliged to Preach or Publish his true Repentance for all his folly and wickedness and to give publick warning and wholesom counsels to all Persons to avoid those Rocks upon which he had split The Hebrew properly signifies either gathering or gathered and so it signifies either 1. a Preacher as it is commonly rendred whose Office it is to gather in Souls unto God or his Church Or 2. A Penitent or Convert or one gathered or brought back by true Repentance to God and to his Church from which he had so wickedly revolted the son of David king in Jerusalem b This is added partly as a description of the Person or Author of this Book Solomon who was the onely Man that was both Son of David properly so called and King in Ierusalem and partly as an aggravation of his sin because he was the Son of David a wise and godly Father who had given him both excellent counsel and for his general course a good example and for the evil example which he gave him in the matter of Uriah that also considered with his hearty and effectual Repentance for it and the dreadful punishments of it upon his Person and Family was a fair warning and most powerful instruction to him to learn by his Fathers example and because he was a King not by Birth for he was not David's eldest Son but by the special favour and designation of that God whom he had now so ill requited and that in Ierusalem an Holy City the place of God's special presence and of his worship where he had daily opportunities to know and obligations to practise better things which place he had defiled by his horrid sins and thereby made it and all God's People and the true Religion and the Name of the blessed God odious and contemptible amongst all the Nations round about him 2. * Ps. 39. 5. 6. 62. 9. 144. 4. Ch. 12. 8. Vanity of vanities c Not onely vain but vanity in the Abstract which notes extream vanity especially where the word is thus doubled as a King
of Kings is the chief of Kings and a Servant of Servants is the vilest of Servants and a Song of Songs is a most excellent Song saith the preacher d Upon deep consideration and long experience and by Divine inspiration This Verse contains the general Proposition which he intends particularly to demonstrate in the whole following Book vanity of vanities †Heb. this all * Rom 8. 20. all is vanity f Not in themselves for so they are God's Creatures and therefore good and really useful in their kinds but in reference to men and to that happiness which men seek and confidently expect to find in them So they are unquestionably vain because they are not what they seem to be and perform not what they promise content and satisfaction but instead of that are commonly the causes or occasions of innumerable cares and fears and sorrows and mischiefs and because they are altogether unsuitable to the noble Mind or Soul of Man both in nature or quality and in duration as being unstable and perishing things And this vanity of them is here repeated again and again partly because it was most deeply fixed and perpetually present in Solomon's Thoughts partly to shew the unquestionable certainty and vast importance of this truth and partly that he might more throughly awaken the dull and stupid minds of men to the consideration of it and might wean mens Hearts from those things upon which he knew they excessively doted e All worldly things and all mens designs and studies and works about them 3 * Ch. 2. 22. 3. 9. What profit g Or as others render it What remainder What real and abiding benefit hath a Man by it None at all All is unprofitable as to the attainment of that happiness which Solomon here is and all men in the World are enquiring after hath a man of all his labour h Heb. his toilsom labour both of Body and Mind in the pursuit of Riches or Pleasures or other earthly things which he taketh under the Sun i In all sublunary or worldly matters which are usually transacted in the Day time or by the light of the Sun By this restriction he implies that that profit and happiness which in vain is sought for in this lower World is really and onely to be found in Heavenly places and things 4 One generation passeth away and another generation cometh * Ps. 104. 5. 119. 9. but the earth †Heb. standeth abideth for ever l i. e. Through all successive Generations of men and therefore Man in this respect is more mutable and miserable than the very Earth upon which he stands and which together with all the glories and comforts which he enjoyed in it he leaveth behind him to be possessed by others k Men continue but for one and that a short Age and then they leave all their possessions to the succeding Age and therefore they cannot be happy here because happiness must needs be unchangeable and eternal or else the perpetual fear and certain knowledge of the approaching loss of all these things will rob a Man of all solid contentment in them 5 The sun also ariseth and the sun goeth down and †Heb. panteth hasteth to his place where he arose m The Sun is in perpetual motion somtimes arising and somtimes setting and then arising again and so constantly repeating its courses in all succeeding Days and Years and Ages and the like he observes concerning the Winds and Rivers as he observes v. 6 7. And the design of these similitudes seems to be either 1. that by representing the constant changes and restless motions of these particular things he might intimate that it is so with all other earthly things and therefore no Man can expect satisfaction from them Or 2. that by comparing the Sun and Wind and Rivers as v. 4. he compared the Earth with Man he might shew that Man considered as mortal is in a more unhappy condition than these things because when the Earth abides Man goes and when the Sun sets he riseth again and so the Wind and Rivers return to their former place and state but Man when once he dies he never returns again to this life of which comparison see Iob 14. 7 12. Or 3. to shew the vanity of all worldly things and that Man's mind can never be satisfied with them because there is nothing in the World but a constant repetition of the same things which is so irksome a thing that the consideration thereof hath made some Persons weary of their lives and there is no new thing under the Sun as is added in the foot of the account v. 9. which seems to me to be given us as a Key to understand the meaning of the foregoing passages And this is manifest and certain from experience that the things of this World are so narrow and the mind of Man so vast that there must be somthing new to satisfie the Mind and even delightful things by too frequent repetition or long continuance are so far from yielding satisfaction that they grow tedious and troublesom 6 The wind goeth toward the south and turneth about unto the north n The Wind also somtimes blows from one quarter of the World and somtimes from another all of them being Synechdochically comprehended under these two eminent quarters But because this word the Wind is not expressed in the Hebrew but is onely borrowed or understood from the latter clause of the Verse this first clause is by other judicious Interpreters understood of the Sun of whom he last spake the words being thus rendred according to the Hebrew He the Sun goeth towards the South which he doth one half of the Year and turneth about unto the North which he doth the other half And so here is the whole motion of the Sun towards the four quarters of the World particularly described his daily motion from East to West and back again v. 5. and his Yearly motion from North to South between the Signs of Cancer and Capricorn it whirleth about continually and the wind returneth again according to his circuits o This clause is by all understood of the Wind which is fitly mentioned immediately after the Sun because it hath its rise from the Sun who is therefore called the Father of Winds and the Winds do usually rise with the Sun and are laid when he sets But then it is rendred thus and that very agreeably to the Hebrew the Wind goeth continually whirling or compassing about and he returneth again to his circuits being somtimes in one and somtimes in another quarter and successively returning to the same quarters in which he had formerly been 7 * Job 38. 10. Psa. 104 8. 9. All the rivers run into the sea yet the sea is not full p To wit to the brink or so as to overflow the Earth which might be expected from such vast accessions