or commandements to wit the ten commandements so called by way of eminency for these onely were written by God upon the stony tables as appears by Exod. 34. 28. the rest were written onely by Moses in a book above ver 4. which I have written that thou mayest teach them 13 And Moses rose up and his minister Joshua g Who did not go up with Moses to the top of the mount as is sufficiently implyed both here and above ver 1 2. but abode in some lower place waiting for Moses his return as appears from Exod. 32. 17. And there Ioshua abode 40 dayes not fasting all the while but having as the rest had Manna for his meat and for his drink water out of the brook that discended out of the mount as we read Deut. 9. 21. and Moses went up into the mount of God 14 And he said unto the elders Tarry ye here for us h i. e. For me and Ioshua and here i. e. in the camp where he was when he spake these words for it was where not onely Aaron and Hur but the people might come as it here follows and therefore not upon the mount untill we come again unto you and behold Aaron and Hur i Whom Moses had made joint-commissioners to determine hard causes which were brought to them from the Elders according to the order Exod. 18. 22. Some make Aaron the Ecclesiastical head and Hur the civil head But Aaron was not authorized for Ecclesiastical matters till chap. 28. are with you if any man have any matters to do let him come unto them 15 And Moses went up into the mount and a cloud covered the mount 16 And * Num. 14. 10. the glory of the LORD k i. e. The tokens of his glorious presence in the fire ver 17. Deut. 4. 36. abode upon mount Sinai and the cloud covered l From the eyes of the people it six dayes and the seventh day m So long God made Moses wait either to exercise his humility devotion and dependance upon God Or to prepare him by degrees for so great a work Or because this was the Sabbath day called therefore the seventh with an emphatical article And God might chuse that day for the beginning of that glorious work to put the greater honour upon it and oblige the people to a stricter observance of it So it was upon a Lords Day that St. Iohn had his Revelation delivered to him Rev. 1. 10. he called unto Moses out of the midst of the cloud 17 And the sight of the glory of the LORD was like * Deut. 4. 36. devouring fire n He saith like it for it was not devouring fire as appears by Moses his long abode in it Note here whatsoever the Elders of Israel saw before the people saw no similitude of God as Moses observes Deut. 4. 15. on the top of the mount in the eyes of the children of Israel 18 And Moses went up into the midst of the cloud o The God that called him enabling him to enter and abide there whereas when he was left to himself he could not enter into the Tabernacle Exod. 40. 35. and gat him up into the mount and Moses was in the mount forty dayes and forty nights p In which he did neither eat nor drink Exod. 34. 28. Deut. 9. 9 18. whereby it seems most probable the six days mentioned ver 16. were a part of these 40 days because Moses being in perpetual expectation of Gods call seems not to have had leasure for eating and drinking nor provision neither Besides he is not said to be in the midst of the cloud so long but onely in the mount where he was those six days ver 15 16. CHAP. XXV 1 AND the LORD spake a Having delivered the Moral and Judicial Laws he now comes to the Ceremonial Law wherein he sets down all things very minutely and particularly whereas in the other Laws he was content to lay down general rules and leaveth many other things to be by analogy deduced from them The reason of the difference seems to be this That the light of reason implanted in all men gives him greater help in the discovery of Moral and Judicial things then in Ceremonial matters or in the external way and manner of Gods Worship which is a thing depending wholly upon Gods institution and not left to mans invention which is a very incompetent Judge of those things as appears from hence because the wittiest men destitute of Gods revelation have been guilty of most foolery in their devices of Gods Worship unto Moses saying 2 Speak unto the children of Israel that they †Heb. take for me bring me an ‖ Or. heave offering offering * chap. 35. 5. of every man that giveth it willingly with his heart ye shall take my offering 3 And this is the offering which ye shall take of them gold and silver and brass 4 And blue b Or Skie-coloured But here you must not understand the meer colours which could not be offered but some materials proper for the work and of the colours here mentioned to wit Wool or Threds or some such like things as appears from Heb. 9. 19. and from the testimony of the Jews and purple and scarlet and fine †Or silk linnen c Which was of great esteem in antient times and used by Priests and great Officers of state See Gen. 41. 42. Rev. 19. 8 14. and goats hair d Heb. Goats But that their hair is understood is apparent from the nature of the thing and from the use of the word in that sense in other places 5 And rams skins died red and badgers skins and Shittim-wood e A kind of Wood growing in Egypt and the Deserts of Arabia very durable and pretious See Exod. 35. 24. Numb 33. 49. Esa. 41. 19. Ioel 3. 18. 6 * chap 27. 20. Oyl for the light f For the Lamps or Candlesticks ver 〈◊〉 * chap. 30. 23 Spices for anointing oyl g Wherewith the Priests and the Tabernacle and the 〈◊〉 thereof were to be anointed and for * chap. 30. 3â—… sweet incense h Heb. Incense of Spices or Sweet-odors So called to distinguish it from the incense of the fat of Sacrifices which was burnt upon the Altar 7 Onyx-stones i Or Sardonyx-stones Note that the signification of the Hebrew Names of the several stones are not agreed upon by the Jews at this day and much more may we safely be ignorant of them the religious use of them being now abolished and stones to be set k Stones of fulness or filling or perfecting stones so called either because they did perfect and adorn the Ephod or because they filled up the ouches or the hollow places which were left vacant for this purpose in the * chap. 28. 4. Ephod and in the * chap. 28. 15. breast-plate l
Interpreters Aquila and Theodotion render it And this suits exactly with the Hebrew words whereas in the other Translation the Noun and Verb governed by it are of divers Numbers which though somtimes it be allowed yet is not to be supposed without necessity But this I submit to the learned and judicious but among the * Ch. 21. 10. righteous y Who are so far from making a mock of sin or excusing it that they do not allow themselves to commit it there is favour z They find favour both with God and men as this very word thus generally expressed is used Prov. 11. 27. because they make conscience of ordering their lives so that they offend neither God nor men or if they offend either they heartily repent of it so far are they from excusâ—…ng it or pleasing themselves with it Or there is good will as the word properly and usually is taken they have a real love and are ready to do all Offices of kindness one to another and therefore neither sin against others nor rejoice in the sins of others 10 The heart knoweth †Heb. the â—…itterness of his Soul his own bitterness a The sense of the Verse is this The inward griefs and joys of mens Hearts though somtimes they may be guessed at by outward signs yet are not certainly known to any but a mans sâ—…lf Compare 1 Cor. 2. 11. The scope of the Parable may be to keep men from murmuring under their own troubles or envying other mens happiness and a stranger b Any other Person without or beside a Mans self doth not intermeddle with his joy c Doth not partake of it nor understand it 11 The house d Their dwelling and family of the wicked shall be overthrown but the tabernacle e Which is a weak and poor and unstable thing soon reared up and soon taken down and is here opposed to the large and strong and magnificent House of wicked men of the upright shall prosper 12 * Ch. 16. 25. There is a way which seemeth right unto a man f There are some evil actions or courses which men may think to be lawful and good either through gross and affected ignorance or through partiality or self-flattery or through want of necessary diligence in examining them by the rule of God's will or word all which are culpable causes of the mistake and therefore do not excuse the error but the end thereof is the ways of death g The event sheweth that they were sinful and destructive 13 Even in laughter the heart is sorrowful and * Chap. 5. 4. the end of that mirth is heaviness h The outward signs of joy are commonly mixed with or end in real and hearty sorrow The design of the Proverb is to declare the vanity of all worldly joys and comforts and to teach men moderation in them and to persuade us to seek for more solid and durable joys 14 * Psa. 44. 18 The backslider in heart i He who departeth from God and from the way of his Precepts with all his Heart which implies the doing it upon deliberation with free choice and full purpose and customary practice as ungodly men commonly do and is opposed to the â—…lips of humane frailty for otherwise every sin is a revolt from God shall be * Ch. 1. 31. 12. 14. filled with his own ways k With the fruit of his ways or doings the punishment of his sins and a good man shall be satisfied from himself l i. e. From his ways as appears by the opposition from the pious temper of his own Heart which cleaveth to the Lord when the hearts of sinners forsake him and from the holy and righteous course of his life from which he shall receive unspeakable comfort and satisfaction both here and hereafter to all Eternity 15 The simple m Either the harmless Man or rather a foolish Man because he is opposed to the prudent believeth every word n Is easily deceived with the smooth words and fair pretences of false and deceitful men but the prudent man looketh well to his going o Either 1. to his own going as this is generally understood he ordereth his conversation and dealings in the World with due circumspection not considering so much what other men say as what he ought to do Or 2. to the going of the deceiver whose the word in the former clause is suppos'd to be So the sense is he judgeth of mens words and professions by their conversations which is a good rule 16 * Ch 22. 3. A wise man feareth p Trembleth at God's judgments when they are either inflicted or threatned and departeth from evil q From sin which is the procuring cause of all calamities but the fool rageth r Fretteth against God or is enraged against his Messengers who bring the threatning or disquieteth himself in vain Or transgresseth as this Verb in its simple form and first conjugation commonly signifies or goeth on in sin constantly and resolutely according to the Emphasis which this conjugation commonly adds to the simple Verb. And this is most fitly opposed to departing from evil as being confident is opposed to fearing and is confident s Secure and insensible of his danger till God's judgments overtake him 17 He that is soon angry dealeth foolishly t His passion hurries him into many rash and foolish speeches and actions and a man of wicked devices u One who suppresseth his passion but designeth and meditateth revenge watching for the fittest methods and opportunities of executing it is hated x Both by God and men as being most deeply malicious and like the Devil and most dangerous and pernicious to humane Society whereas men that are soon angry give a Man warning and are quickly pacified and therefore pitied and pardoned 18 The simple inherit folly y They possess it as their Inheritance or portion holding it fast improving it delighting and glorying in it In like manner David took God's Testimonies for his Heritage Psal. 119. 111. where the word is the same Withal he may imply that folly is Natural and Hereditary to them but the prudent are crowned with knowledg z They place their honour and happiness in a sound and practical and saving knowledge of God and of their own duty and therefore earnestly pursue after it and Heartily embrace it 19 The evil bow before the good a Giving honour to them and supplicating their favour and help either for supply of their wants as being brought low for their sins or for counsel or comfort or for their prayers to God for them and the wicked at the gates b As Clients and Petitioners and Beggers use to wait at the Doors and Houses of Great and Potent men The sense is Good men shall have the preeminency over the wicked oft-times in this life when God sees
it of any other person and affirm that they are smitten with blindness in this matter Moreover this place is expressly interpreted of Christ Matth. 12. 18 c. And to him and to him onely all the particulars here following do truly and evidently belong as we shall see whom I uphold c Whom I will assist and enable to do and suffer all those things which belong to his Office to do mine elect d Chosen by me to this great work of Mediation and Redemption to which he is said to be sealed and sent Iohn 6. 27. 29. and predestinated 1 Pet. 1. 20. and chosen of God 1 Pet. 2. 4. in whom my soul * Mat. 3. 17. 17. 5. Eph. 1. 6. delighteth e Or as this same word is oft rendred is well pleased both for himself and for all his people being fully satisfied with that Sacrifice which he shall offer up to me I * Chap. 11. 2. John 3. 34. have put my Spirit upon him f I have furnished him with that abundance and eminency of gifts and graces which are necessary for the discharge of his high and hard employment he shall bring forth g Shall publish or shew as this word is translated Mat. 12. 18. shall bring to light what before was hid in his breast or in his Fathers bosome judgment h This word is very ambiguous and elsewhere is put for punishment which cannot be meant here because the whole context speaks of his mercy and sweetness and not of his severity but here it is clearly put for Gods Law as this very word is expounded here below ver 4. and as it is frequently used in the Holy Scriptures as Psal. 119. and elsewhere which also best agrees with the bringing forth or publishing of it here mentioned publication being necessarily required and constantly used about Laws And this interpretation is confirmed by the following words to the Gentiles For the great things which Christ published unto all the World both Iews and Gentiles was nothing else but the Law and Will and Counsel of God concerning mans salvation and the way and means of obtaining it to the Gentiles i Not onely to the Iews to whom the knowledge of Gods Laws had been hitherto appropriated but to the Heathen Nations of the World 2. He shall not cry k Either 1. In a way of contention as anger is oft accompanied with clamour Eph. 4. 31. Or 2. In a way of ostentation It seems to be meant both wayes by comparing this place with Mat. 12. 16 17 20. He shall neither erect nor manage his Kingdom with violence and outward pomp and state as worldly Princes do but with meekness and humility nor lift up l His voice which is easily understood out of the following clause and from many other Scriptures where that word is added to this verb to compleat the Phrase nor cause his voice to be heard in the street m As contentious and vain-glorious persons frequently do 3. A bruised reed shall he not break n He will not break it to pieces but rather will strengthen and binde it up It is a common figure whereby more is understood than was expressed and one contrary is left to be gathered from another of which many instances have been given in former Texts The sence is plainly this Christ will not deal roughly and rigorously with those that come to him but he will use all gentleness and kindness to them passing by their greatest sins bearing with their present infirmities cherishing and incouraging the smallest beginnings of grace comforting and healing wounded consciences and the like and the ‖ Or dimly burning smoaking flax shall he not †Heb. quench it quench o The same thing is repeated in other words to give us the greater assurance of the truth of it That wiek of a Candle called Flax metonymically because it is made of Flax which is almost exstinct and doth onely smoke and not flame he will not utterly quench but will revive and kindle it again * Psal. 94. 15. he shall bring forth judgment unto truth p Iudgment may be here taken either 1. For the Law or Will of God or the Doctrine of the Gospel which he will bring forth i. e. publish which he will do unto or in or with or according to for this preposition is used all those wayes truth i. e. truly and faithfully not concealing nor corrupting it as false teachers commonly do So this is a character like that which is given to Christ Mat. 22. 16. Thou art true and teachest the way of God in truth And thus this phrase of bringing forth Iudgment is taken here as it is ver 1. Or 2. for the Cause which is debated or for the sentence which is given in the cause as this word is most frequently used which he will bring forth i. e. bring to light or discover or publish and this he will do according to truth and equity and not unjustly and partially as corrupt judges use to give sentence against the poor and meek In this sence this very phrase of bringing forth Iudgment is taken Psal. 37. 6. And this sence seems to be favoured both by the consideration of the quality of the Persons to whom this judgment is here implied to be brought forth who are called bruised Reeds and smoaking Flax whereby they are supposed to be Persons discouraged and oppressed and in a contest with themselves or with their spiritual adversaries about the state of their Souls as also by comparing this place with Mat. 12. 20. where these very words are quoted and thus rendred Till he send forth Iudgment unto Victory i. e. till judgment or sentence be given for him in which case a man is said to be victorious in Judgment If it be said for the former interpretation that it seems most reasonable to understand Iudgment here as it is understood ver 1. and 4. and bringing forth Iudgment here as it is taken ver 1. it may be truly and fairly answered that it is a very common thing in Scripture for the same words or phrases to be used in several sences not onely in two Neighbouring verses but sometimes also in the very same verse whereof I have formerly given divers instances 4. He shall not fail nor be †Heb. broken discouraged q Though he be thus meek and gentle yet he is also couragious and resolute against all the great and many difficulties and conflicts to which he will be exposed and will not give over till he have finished his work Or as others render the words He shall not be darkned This glorious light shall not be eclipsed or obscured Or He shall shine forth brightly and gloriously as the Seventy render this word nor broken by all the attempts and vigorous indeavours of his enemies who design it till he have set judgment in the earth r Till he hath
a matter And very grievous to her because Womens Affections use to be vehement and it is irksome to them to have them restrained or denied shall be ‖ Or subject to thy Husband to thy Husband and he shall rule * 1 Cor. 14. 34. over thee n Seeing for want of thy Husbands rule and conduct thou wast seduced by the Serpent and didst abuse that power I gave thee together with thy Husband to draw him to sin thou shalt now be brought down to a lower degree for he shall rule thee not with that sweet and gentle hand which he formerly used as a guide and Counsellour onely but by an higher and harder hand as a Lord and Governour to whom I have now given a greater Power and Authority over thee than he had before which through thy pride and corruption will be far more uneasie to thee than his former Empire was and who will usurp a further power than I have given him and will by my permission for thy punishment rule thee many times with Rigour Tyranny and Cruelty which thou wilt groan under but shalt not be able to deliver thy self from it See 1 Cor. 14. 34. 1 Tim. 2. 11 12. 1 Pet. 3. 6. 17. And unto Adam he said because thou hast hearkned unto the voice of thy Wife o i. e. Obeyed the word and counsel contrary to my expresse command and hast eaten of the Tree of which I commanded thee saying Thou shalt not eat of it * Isa. 24. 5 6. Rom. 8. 20. cursed is the ground p Which shall now yield both fewer and worse fruits and those too with more trouble of mens minds and labour of their bodies for thy sake q i. e. Because of thy sin or to thy use or as far as concerns thee in sorrow r Or with toil or grief shalt thou eat of it all the days of thy life 18. Thorns also and Thistles a And other unuseful and hurtful Plants Synecdochically contained under these shall it †Heb cause to bud bring forth b Of its own accord to thee c Not to thy benefit but to thy grief and punishment And thou shalt * Psal. 104. 14. eat the Herb of the Field d In stead of those generous and delicious Fruits of Paradise which because thou didst dispise thou shalt no more tast of See Gen. 1. 29. 19. In the sweat of thy face f i. e. Of thy Body He mentions the Face because there the sweat appears first and most Or with labour of Body or Brain Eccles. 1. 13. and vexation of mind shalt thou eat Bread g i. e. Get thy food and livelihood Bread being put for all nourishment as Gen. 18. 5. and 28. 20. till thou return unto the ground for out of it wast thou taken for dust thou art i As to the constitution and original of thy Body See Gen. 18. 27. Iob 1. 21. Psal. 103. 14. and unto dust shalt thou return k Though upon thy obedience I would have preserved thy Body no less than thy Soul from all mortality yet now having sinned thou shalt return unto dust in thy Body whilst the immortal Spirit shall return unto God who gave it Eccles. 12. 7. Thus thy end shall be as base as thy beginning 20. And Adam called his Wives name †Heb. Chavâ—… Eve m Which signifies either Living or the giver or preserver of Life because she was the Mother of all living n Though for her sin justly sentenced to a present death yet by Gods infinite Mercy and by vertue of the promised Seed was both continued in Life her self and was made the Mother of all living Men and Women that should be after her upon the Earth who though in and with their Mother they were condemned to speedy Death yet shall be brought forth into the state and Land of the Living and into the hopes of a blessed and eternal Life by the Redeemer whose Mother or progenitor she was 21. Unto Adam also and to his Wife did the LORD God p Either by his own word or by the Ministry of Angels make coats of skins q Of Beasts slain either for Sacrifice to God or for the use of man their Lord and owner and clothed them r Which he did partly to defend them from excessive heats and colds or other injuries of the Air to which they were now exposed Partly to mind them of their sin which made their nakedness which before was Innocent and Honourable now to be an occasion of sin and shame and therefore to need covering And partly to shew his care even of fallen man and to encourage his hopes of Gods mercy through the blessed Seed and thereby to invite him to Repentance 22. And the LORD God said s Either within himself or to the other persons of the Godhead Behold the Man is become t i. e. Adam and Eve both are become such according to the Devils promise and their own expectation This is an Holy Irony or Sarcasm like those 1 King 18. 27. Eccles. 11. 9. q. d. Behold O all ye Angels and all the future Generations of men how the first man hath over-reached and conquered us and got the Divinity which he affected and how happy he hath made himself by his Rebellion But this bitter scorn God uttereth not to insult over mans misery but to convince him of his sin folly danger and calamity and to oblige him both to a diligent seeking after and a greedy embracing the remedy of the promised Seed which God offered him and to a greater watchfulness over himself and respect to all Gods commands for the time to come as one of us u i. e. As one of the Divine Persons of infinite Wisdom and Capacity Here is an evident proof of a plurality of persons in the Godhead compare Gen. 1. 26. and 11. 7. If it be said God speaks this of himself and the Angels besides that as yet not one word hath been spoken concerning the Angels it is an absurd and unreasonable conceit that the great God should level himself with the Angels and give them a kind of equality with himself as this expression intimates to know Good and Evil x To know all things both good and evil and now lest he put forth his hand y The speech is defective and to be supplyed thus or some such way But now care must be taken or man must be banished hence lest he c. and take also a i. e. As he did take of the Tree of knowledge of the Tree of Life and eat and live for ever b i. e. And thereby prophane that Sacrament of Eternal Life and fondly perswade himself that he shall live for ever This is another scoffe or irony whereby God upbraideth mans presumption and those vain hopes wherewith he did still feed himself 23. Therefore d For
duties of Righteousness 12. And God looked upon the Earth and behold it was corrupt For all Flesh q i. e. All men as the word Flâ—…h is taken Psal. 78. 39. Isa. 40. 5. and oft elsewhere had corrupted his way r Either 1. Gods way his precepts concerning Religion and Righteousness Or 2. Their own way or manner of living upon the Earth 13. And God said unto Noah the end s i. e. The time of ruine as this word is used Ezek. 7. 2 3 6. Amos 8. 2. of all Flesh t i. e. Men as vâ—…r 12. though the Beasts also were involved in the same destruction is come u i e. Is approaching and at the very door and shall as certainly come as if it were actually come before me x i. e. In my purpose and decree Howsoever vain men flatter themselves with hopes of longer impunity for the Earth is filled with violence through them z And behold I will destroy them ‖ Or from the Earth with the Earth a i. e. With the fruits and beauty though not the substance of the Earth Or From the Earth as ver 7. The Hebrew â—…th being oft put for min or meâ—…th as Gen. 44. 4. Deut. 34. 1. and 1 King 8. 43. compared with 2 Chron. 6. 33. y i. e. By their means So that the Earth even groans under them 14. Make thee an Ark b A little Ship made in the form of an Ark or Chest but probably sloping at the bottom for conveniency of Navigation as it was for another reason sloping at the top of Gopher c This word is but once used in Scripture and therefore it is diversly rendred by the Learned by some Pine by many Cedar but by others Cypress a Tree very proper and usual for Ships and of a firm and durable substance and much abounding in those parts all which appears from antient Authors wood †Heb. Nests rooms shalt thou make in the Ark and shalt pitch it within and without with pitch e Or rather with some kind of Bitumâ—… of the same nature and use with pitch to cement the parts of the Ark together and to preserve it from the injuries of the Sun and Water and Worms but more odoriferous to correct the unpleasant scent of some of the Creatures 15. And this is the fashion which thou shalt make it of f Or This is the measure or the manner according to which thou shalt make it The length of the Ark shall be three hundred cubits the breadth of it fifty cubits and the height of it thirty cubits g A just and regular proportion the length being six times more than the breadth and ten times more than the height There is no need to understand this of Geometrical cubits which are said to have contained nine ordinary cubits nor of sacred cubits which were an hands breadth longer than the ordinary Ezek. 13. 13. Nor to suppose the stature of men at that time to have been generally larger and consequently their cubit much longer For the ordinary cubit consisting of a common foot and an half is sufficient for the containing of all the kinds of living Creatures and their provisions which was to be put into the Ark as hath been at large demonstrated by learned men Nor is there any considerable difficulty in the point but what is made by the ignorance of Infidels and aggravated by their malice against the Holy Scriptures Especially if these things be considered 1. That the differing kinds of Beasts and Birds which unlearned men fancy to be innumerable are observed by the Learned who have particularly searched into them and written of them to be little above three hundred whereof the far greatest part are but small and many of these which now are thought to differ in kind in their first original were but of one sort though now they be so greatly altered in their shape and qualities which might easily arise from the diversity of their Climate and Food and other circumstances and from the promiscuous conjunctions of those lawless Creatures 2. That the brute Creatures when they were enclosed in the Ark where they were idle and constantly under a kind of horrour and amazement would be contented with far less provisions and those of another sort than they were accustomed to and such as might lye in less room as Hay and the Fruits of the Earth God also who altered their natures and made the savage Creatures mild and gentle might by the same powerful Providence moderate their appetites or if he pleased have increased their provision whilst they did eat it as afterwards Christ did by the loaves So vain and idle are the cavils of wanton wits concerning the incapacity of the Ark for the food of so many Beasts 3. That supposing the ravenous Creatures did feed upon flesh here is also space enough and to spare for a sufficient number of Sheep for their food for a whole year as upon computation will easily appear there being not two thousand Sheep necessary for them and the Ark containing no less then four hundred and fifty thousand solid cubits in it But of this matter more may be seen in my Latin Synopsis 16. A window h Or a Light Or Lights or Windows The singular number being put for the plural which is most frequent Or it might be one great light or lanthorn by which light might be derived and distributed into several rooms shalt thou make to the Ark and in a cubit shalt thou finish it above i Iâ—… i. e. Either 1. The Window which was to be a cubit square Or rather 2. The Ark as appears 1. From the gender of the Hebrew affix which is feminine and therefore agrees with the Ark which in the Hebrew is of the feminine gender not with the Window which is Masculine 2. From the nature of the thing the Ark requiring a roof and that sloping that the Rain might slide off from it and not sink into it For which end the roof in the middle was to be higher than the Ark by a cubit And as the other parts of the Ark were made with exquisite contrivance so doubtless this was not defective therein and the door of the Ark shalt thou set in the side thereof With lower second and third k Whereof the highest story for Men and Birds the second for provision for the brute Creatures the lowest for the Beasts under which was the sink of the Ark which most probably was made sloping at the bottom as all Ships and Boats are where Serpents and such like Creatures might be put with their proper provisions stories shalt thou make it 17. And behold I even I l Which is thus emphatically repeated to signifie that this Flood did not proceed from natural causes but from the immediate hand and judgment of God do bring m i. e. Will assuredly and speedily bring a Flood of Waters
League with persons of a false Religion 14 And when Abram heard that his Brother was taken Captive he ‖ Or led forth armed his ‖ Or instructed trained t i. e. Whom he had disciplined and instructed both in Religion and in the Military Art too both which were necessary to make them good Souldiers that they might both fight with skill and courage and also rely upon God and engage his assistance which was now especially necessary when so small a party were to engage against so numerous an Army Servants born in his own house three hundred and eighteen and pursued them unto Dan u This is commonly thought to be a Town then called Leshem Ios. 19. 47. or Laish Iudg. 18. 7. and afterwards Dan. See Iudg. 18. 7 29. So it is an anticipation But it may be doubted whether this was a City or if it were whether it were not another Town called by the same name which was frequent in those parts And some think this is not a Town but the very Fountain of Dan whence Iordan had its Name 15 And he divided himself x i. e. His forces into several parties that coming upon them from several quarters he might strike them with greater terrour whilst they thought his Army far more numerous than it was against them he and his Servants by night and smote them and pursued them unto Hoba which is on the left hand of Damascus 16 And he brought back all the goods y Which the victorious Kings had taken from the Princes and People mentioned before in this Chapter and also brought again his Brother Lot and his goods and the Women also and the People 17 And the King of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and of the Kings that were with him at the Valley of Shaveh which is the * 2 Sam. 18. 18. Kings dale z So called either upon this occasion of the meeting of divers Kings here Or because King Melchizedek either had his Habitation or was much delighted with it and conversant in it See 2 Sam. 18. 18. 18 And * Heb 7. 1. Melchizedek a Quest. Who was this Answ. 1. Sem as the Jews and many others think who probably was alive at this time and no doubt a great Prince But neither is it probable that Sem should be a King among the cursed race of Ham nor will this agree with the Apostles description of Melchizedek Heb. 7. 3. Without Father and Mother c. Whereas Sems Parents and the beginning and end of his days are as expresly mentioned by Moses as any other 2 A Canaanitish King by the Divine Providence made both a King over men and Priest unto the true God brought in here in this unusual manner without any mention of his Parents Birth or Death for this end that he might be an illustrious Type of Christ. Of this matter see more upon Heb. 7. 3. King of Salem b i. e. Of Ierusalem called elsewhere Iebus and Salem Psal. 76. 2. brought forth Bread and Wine c Not for Sacrifice to God for then he had brought forth Beasts to be slain which were the usual and best Sacrifices But partly to shew the respect which he bore to Abram and principally to refresh his weary and hungry Army according to the manner of those times See Deut. 23. 3 4. and 25. 18. Iudg. 8. 5 6 15. 1 Sam. 17. 17. And he was the Priest d Thus in succeeding Ages the same persoâ—…s were often both Kings and Priests as the learned note out of Virgil and other Authours And this clause is here added as the cause and reason not for his bringing forth or offering Bread and Wine as some would have it for that is ascribed to him as a King as an act of Royal munificence but of the following benediction and decimation of the most High God e For in those times God had his remnant scattered here and there even in the worst Places and Nations 19 * Or Therefore as the particle is oft taken i. e. because he was a Priest of God he i. e. Melchizedek blessed him Abraham which was one act of the Priestly Office See on Heb. 7. 6 7. And he blessed him and said Blessed be f So it is a prayer for him that God would confirm and increase the blessing which he had given him Or Blessea is So it is an acknowledgement of Gods blessing conferred upon Abraham both formerly and in this late and great victory Or blessed shall be So it is a prediction concerning his future and further blessedness whereof this was only an earnest Abram of the Most High God possessour of Heaven and Earth 20 And blessed be the Most High God which hath delivered thine Enemies into thy hand And he gave him * Heb. 7. 4. Tithes g Not Melchizedek gave to Abram as some Jews foolishly understand it for Abram swears that he would not keep nor take any of the recovered Goods of the Kings of Sodom or his Brethren ver 23. But Abram gave to Melchizedek as appears both from Heb. 4. 7. and from the nature of the thing For the Tithes confessedly belong to the Priest such as Melchizedek and not Abram as is here described to be of all h Not of all the recovered Goods but of all the spoils taken from the Enemies 21 And the King of Sodom said unto Abram Give me the †Heb. souls persons and take the Goods to thy self 22 And Abram said to the King of Sodom I have lift up my hand i i. e. Swore for this was the antient manner of swearing See Exod. 6. 8. Numb 14. 30. Deut. 32. 40. Ezek. 20. 5 6. unto the LORD the Most High God the possessour of Heaven and Earth 23 That I will not take k Heb. If I shall take Understand God do so and so to me which is expressed 1 Sam. 14. 44. A defective manner of Swearing used amongst the Hebrews either to maintain the reverence of Oaths and the dread of Perjury seeing they were afraid so much as to mention the Curse which they meant or to shew that they were willing to submit to any punishment which God should inflict upon them without exception if they violated their Oaths from a thred even to a shoe-latchet ‖ i. e. Any thing though never so small or mean and that I will not take any thing that is thine lest thou shouldst say I have made Abram rich l i. e. Lest thou shouldst claim a share with God in the honour due to him to whose blessing alone I do and I will owe my riches Or lest thou shouldst say Abraham is enriched with my spoiles and however he pretended kindness and charity yet indeed it was his covetousness that put him upon this work 24 Save onely that which the young men have eaten and the portion of the
about it We cannot to wit rightly or we may not as that word is used Gen 34 14. and 43. 32. and 44. 26. untill all the flocks be gathered together and till they roll the stone from the wells mouth then we water the sheep 9 And while he yet spake with them Rachel came with her fathers sheep for she kept them i Having probably other Shepherds under her who did the meaner Offices whom she was to oversee 10 And it came to pass when Jacob saw Rachel the daughter of Laban his mothers brother and the sheep of Laban his mothers brother that Jacob went near and * Exod. 2. 17. rolled the stone from the wells mouth k Either with the assistance of others or by himself he being then strong and lusty and putting forth all his might before Rachel and watered the flock of Laban his mothers brother 11 And Jacob kissed Rachel l As the custom of friends then was both at their first meeting as ver 13. and Gen. 33. 4. Exod. 4. 27. and 18. 7. and at their departure as Ruth 1. 14. 1 Sam. 20. 41. 1 King 19. 20. and lifted up his voice and wept m Tears of joy like those Gen. 33. 4. at the gracious Providence of God to him which had brought him safe to his desired place and so happily and strangely conducted him to that Person and Family which was so desirable and dear to him 12 And Jacob told Rachel that he was her fathers brother * His near Kinsman as that word is frequently used as Gen. 13. 8. and 24. 27. and that he was Rebekah's son and she ran and told her father 13 And it came to pass when Laban heard the †Heb. hearing tidings of Jacob n The report of his Fathers Family of the cause of his coming in so mean circumstances of the occurrences in his journy and of his providential meeting with Rachel at the well his sisters son that he ran to meet him and embraced him and kissed him and brought him to his house and he told Laban all these things 14 And Laban said surely thou art my bone and my flesh o Of the same bone and flesh with my self by our common Grandfather Terah and therefore art justly dear to me and with me thou shalt be in safety See the same or like expression Gen. 2. 23. Iudg. 9. 2. 2 Sam. 19. 12 13. and he abode with him the †Heb. a month of days space of a month 15 And Laban said unto Jacob Because thou art my brother shouldest thou therefore serve me for nought tell me what shall thy wages be 16 And Laban had two daughters the name of the elder was Leah and the name of the younger was Rachel 17 Leah was tender eyed ‖ Her eyes were soft and moist and therefore unsightly but Rachel was beautiful and well favoured 18 And Jacob loved Rachel and said I will serve thee seven years for Rachel thy younger daughter p It being then the custom for men to buy their Wives See Gen. 34. 12. Exod. 22. 17. 1 Sam. 18. 25. 2 Sam. 3. 14. Hos. 3. 2. 19 And Laban said It is better that I give her to thee then that I should give her to another man q An ambiguous and crafty answer wherein he doth not directly grant his desire but onely insmuates it in such terms as might hide his design which the event shewed abide with me 20 And Jacob * Hos. 12. 12. served seven years for Rachel and they seemed unto him but a few days r He speaks not of the time which in such cases seems long Prov. 13. 12. but of the service of that time which seemed but little and far below the worth of Rachel for the love he had to her 21 And Jacob said unto Laban Give me my wife s So she was by Promise and Contract Persons Betrothed or Espoused being oft called Wives in Scripture as Matth. 1. 18 19. Luke 2. 5. for my days are fulfilled t The seven years of service agreed upon ver 18. that I may go in unto her 22 And Laban gathered together all the men of the place u Kindred and Neighbours according to the custom See Iudg. 14. 10 11. Iohn 2. 1 2 c. He gathered a great number together both that the Marriage might be more solemn and publick and that Iacob might be overawed by their presence and Authority and not dare to disanul the Marriage and reject Leah afterwards which otherwise he might have done and made a feast 23 And it came to pass in the evening that he took Leah his daughter and brought her to him and he went in unto her x The occasion of the deceit was the custom of those times which was to bring the Bride to her Husband in the dark and with a veil upon her face See Gen. 24. 65. And Leah being instructed by her Father and confederate with him in the deceit was doubtless careful not to discover her self by speech or any other way to him 24 And Laban gave unto his daughter Leah Zilpah his maid for an handmaid 25 And it came to pass that in the morning behold it was Leah and he said unto Laban What is this thou hast done unto me did not I serve with thee for Rachel wherefore then hast thou beguiled me y Though Laban could not solidly answer the question yet Iacob could do it and had just cause to reflect upon his own former action of beguiling his Father for which God had now punished him in the same kind 26 And Laban said It must not be so done in our †Heb place countrey z This seems to be a false pretence but if it had been true custom is to give place to justice by which he was obliged to perform his contract with him to give the younger before the first-born 27 Fulfill her week a The seven days usually devoted to the feast and solemnity of Marriage as Iudg. 14. 12 15 17. And this he desired that a weeks cohabitation with Leah might either knit his affections to her or at lest confirm the Contract and Marriage with her and we will give thee this also for the service which thou shalt serve with me yet seven other years 28 And Jacob did so and fulfilled her week and he gave him Rachel his daughter to wife also b It was not so strange that Laban should give as that Iacob should take not onely two Wives but two Sisters to Wife which seems to be against the law of Nature and was expresly forbidden by God afterward Levit. 18. 18. Though it be also true that God might dispense with his own institution or permit such things in the Patriarchs upon special reasons which are not to be drawn into example 29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid 30 And he went in
remembrance of his brethrens rejection of him when he was a great man at Court took away all probability of prevailing with them to follow him much more of prevailing with Pharaoh to let them go Thus Moses falls into that distemper to which most men are prone of measuring God by himself and by the probabilities or improbabilities of second causes that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt 12 And he said Certainly I will be with thee and this shall be a token unto thee u Either 1. this vision or 2. the fulfilling of this promise that I will be with thee by signs and wonders and a strong hand or rather 3. this which here follows that he and Israel should serve God there Signs indeed are commonly given from things past or present but sometimes from things to come as here and 1 Sam. 2. 34. Isa. 7. 13. 14. and 9. 6. c. Quest. How could Moses be confirmed in his present calling and work by a thing yet to come Aâ—…s Such signs if they were single and the onely evidences of a mans calling might leave some ground for suspicion but when they are accompanied with other signs as it is here and in the other places produced they are of great use for the corroboration of a mans faith Moses was otherwise assured of the presence and power and faithfulness of that God who spake to him and was to expect more assurances that God would be with him to help him in and carry him through his work And as an evidence that this work of bringing Israel out of Egypt should be compleated he gives him a promise that he should serve God in that place which promise coming from God he knew to be as infallibly certain as if it were already come to pass and therefore this was an apt mean to strengthen his faith in his present undertaking that I have sent thee When thou hast brought forth the people out of Egypt ye shall serve God upon this mountain 13 And Moses said unto God Behold when I come unto the children of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his Name a Since I must go to them in thy name and thou hast variety of names and glorious titles and some of them are ascribed to Idols not only by the Egyptians but by too many of thâ—… own people what name shall I use whereby both thou maist be distinguished from false Gods and thy people may be encouraged to expect deliverance from thee what shall I say unto them 14 And God said unto Moses I AM THAT I AM y A most comprehensive and significant name and most proper for the present occasion It notes 1. the reality of his being whereas Idols arâ—… nothings 1 Cor. 8. 4. all their diâ—…inity is onely in the fancies and opinions of men 2. the necessariness eternity and unchangeableness of his being whereas all other beings once were not and if he please they shall be no more and all their being was derived from him and wholly depends upon him and he onely is by and from himself 3. the constancy and certainty of his nature and will and word The sence is I am the same that ever I was the same who made the promises to Abraham c. and am now come to perform them who as I can do what I please so I will do what I have said Heb. I â—…hall bâ—… what I shall be He useth the future tense either 1. because that tense in the use of the Hebrew tongue comprehends all times past present and to come to signify that all times are alike to God and all are present to him and therefore what is here I shall be is rendred I am by Christ Ioâ—… 8. 58. See Psal. 90. 4. 2 Pet. 3. 8. or 2. to intimate though darkly according to that state and age of the Church the mystery of Christs incarnation I shall be what I shall 〈◊〉 i. e. God-man and I who now come in an invisible though glorious manner to deliver you from this temporal bondage shall in dâ—…e time come visibly and by incarnation to save you and all my people from a far worse slavery and misery 〈◊〉 from your sins and from wrath to come Of this name of God see Rev. 1. 4 8. and 16. 5. And he said Thus shalt thou say unto the children of Israel I AM †Heb. 〈◊〉 a word of the same root and signification with I am See Exod. 6. 3. This he addes because God was best known to the 〈◊〉 by that name and to shew that though he had given himself a new name yet he was the same God hath sent me unto * chap 6. 3. 2 Cor. 1. 20. Heb. 13. 8. Rev. â—… â—… you 15 And God said moreover unto Moses Thus shalt thou say unto the children of Israel The LORD God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you this is my Name for ever and this is my memorial z By which I will be remembred owned and served by my people and distinguished from all others See Psal. 〈◊〉 12. and 105. 13. unto all generations 16 Go and * chap. 4. 29. gather the Elders a Either by age or rather by Office and authority For though they were all sâ—…ayes to the Egyptians yet among themselves they retained some order and government and haâ—… doubtless some whom they owned as their Teachers and rulers as heads of Tribes and â—…milies c. of Israel together and say unto them The LORD God of your fathers the God of Abraham of Isaac and of Jacob appeared unto me saying I have surely visited you and seen that which is done to you in Egypt 17 And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites unto a land flowing with milk and hony 18 And * chap. 4. 31. they shall hearken to thy voice and thou shalt come thou and the elders of Israel unto the King of Egypt and you shall say unto him The LORD * chap. 5. 3 God of the Hebrews hath met with us b Hath appeared to us expressing his displeasure for our neglect of him and his will that we should do what follows and now let us go we beseech thee three days journey c To Sinai which going the nearest way was no further from Egypt for here God had declared he would be served ver 12. Quest. Was not this deceitfully and uniusâ—…ly spoken when they intended to go quite away from him Aâ—… No for 1. Pharaoh had no just right and title to them to keep them in bondage seeing they came thither onely to sojourn for
impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
which is not affirmed in this relation but by degrees which God might so order for this very end that the Magicians might have matter for the trial of their experiment and Pharaohs heart was hardened neither did he hearken unto them as the LORD had said 23 And Pharaoh turned and went into his house neither did he set his heart to this z He did not seriously consider it nor the causes or cure of this plague and was not much affected with it because he saw this fact exceeded not the power of his Magitians also 24 And all the Egyptians digged round about the river for water to drink ‖ It is not much material to us whether they lost their labour and found onely blood there as Iosephus affirms or whether they succeeded and found water there which seems more probable because these come not within the compass of Moses his commission ver 17 19 20. or whether they found the water something purified and less bloody though mixed with blood But it is observable that though the Devil could do something which might increase the plague or imitate it yet he could do nothing to remove it for they could not drink of the water of the river 25 And seven dayes were fulfilled †Ere all the waters of Egypt were perfectly free from this infection Quest. How could the Egyptians subsist so long without water Ans. 1. Philo tells us that many of them died of this plague 2. As the plague might come on so it might go off by degrees and so the water though mixed with blood might give them some relief 3. The juyces of herbs and other liquors which were untouched with this plague might refresh them 4. They might have some water either from their pits or by rain from heaven as was said before or from Goshen for though it be said that the blood was in all their vessels ver 19. yet it is not said that all that should afterwards be put into them should be turned into blood after that the LORD had smitten the river CHAP. VIII 1 AND the LORD spake unto Moses Go unto Pharaoh and say unto him Thus saith the LORD let my people go that they may serve me 2 And if thou refuse to let them go behold I will smite all thy borders a All thy land which is within thy borders A Synecdoche so that word is used also Exod. 10. 14 19. 1 King 1. 3. Psal. 147. 14. Ier. 15. 13. So the gate and the wall are put for the city to which they belong Gen. 22. 17. Amos 1. 7 10 14. with * Rev. 16. 13. frogs 3 And the river b Under which are comprehended all other rivers streams and ponds as appears from ver 5. But the river Nilus is mentioned because God would make that an instrument of their misery in which they most gloried Ezek. 29. 3. and to which they gave divine honours and which was the instrument of their cruelty against the Israelites chap. 1. 22. shall bring forth frogs abundantly which shall go up and come into thine house and into thy bed chamber c Either because God made the doors and windows to flie open which it is easie to believe concerning God seeing this hath been many times done by evil Angels or because whensoever men entred into any house or any room of their house which their occasions would oft force them to do the frogs being always at their heels in great numbers would go in with them This plague was worse than the former because it was more constant and more general for the former was onely in the waters and did onely molest them when they went to drink or use the water but this infected all liquors and all places and at all times and annoyed all their sences with their filthy substance and shape and noise and stink and mingled themselves with their meats and â—…auces and drinks and crawling into their bedâ—… made them restless And many of them probably were of a more ugly shape and infectious nature than ordinary and upon thy bed and into the house of thy servants and upon thy people and into thine ovens and into thy ‖ Or dough kneading-troughs 4 And the frogs shall come up both on thee and upon thy people d Not upon the Israelites whom he hereby exempts from the number of Pharaohs people and subjects and owns them for his peculiar people The frogs did not onely invade their houses but assault their persons which is not strange considering that they were armed with a divine commission and power and upon all thy servants 5 And the LORD spake unto Moses e By inward instinct or suggestion to his mind for he was now in the Kings presence Say unto Aaron Stretch forth thine hand with thy rod over the streams over the rivers and over the ponds and cause frogs to come up upon the land of Egypt 6 And Aaron stretched out his hand over the waters of Egypt and * Psal. 78. 4â—… and 105. 30. the frogs came up and covered the land of Egypt 7 * Wisd. 1â—… â—… And the Magicians did so with their inchantments f Nor was it hard for the Devil to produce them out of their own spawn and the slime of the river and brought up frogs upon the land of Egypt 8 Then Pharaoh called for Moses and Aaron and said Intreat the LORD that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice unto the LORD 9 And Moses said unto Pharaoh ‖ Or have this honour over 〈◊〉 Glory over me g As I have gloried over thee in laying first my commands and then my plagues upon thee so now lay thy commands upon me for the time of my praying and if I do not what thou requirest I am content thou shouldest insult over me and punish me Or Glory or boast thy self of or concerning me as one that by Gods power can do that for thee which all thy Magitians cannot of whom therefore thou now seest thou canst not glory nor boast as thou hast hitherto done * Or against when When shall I intreat for thee h Appoint me what time thou pleasest Hereby he knew that the hand and glory of God would be more conspicuous in it And this was no presumption in Moses because he had a large Commission chap. 7. 1. and also had particular direction from God in all that he said or did in these matters and for thy servants and for thy people to †Heb. to â—…ut 〈◊〉 destroy the frogs from thee and thy houses that they may remain in the river only 10 And he said ‖ Or against to morrow To morrow i Why not presently Ans. 1. Because he hoped ere that time they might be removed either by natural causes or by chance and so he should not need the favour of
weighty causes which the inferiour Judges cannot determine as it is explained ver 22. where they need and seek direction from God there thou shalt be as a mediatour between God and them to bring their matters to God as it here follows and to receive directions and commands from him See Numb 15. 33 34. and 27. 5 6. that thou mayst bring the causes unto God 20 And thou shalt teach them Ordinances and Laws u Thou alone shalt deliver and explain Gods laws to them which they may apply to their particular causes and occasions and so end their differences among themselves without giving thee any trouble and shalt shew them the way wherein they must walk and the work that they must do 21 Moreover thou shalt provide out of all the people * Deut. 1. 16. and 16. 18. â—… Chro. 19. 7 9. able men x Heb. men of might not for strength of body but for greatness resolution courage and constancy of mind which is the best preservative against partiality and corruption in judgement to which men of little minds or narrow souls are easily swayed by fears or hopes or gifts such as fear God y Which will restrain them from all injustice even when they have ability and opportunity to do wrong so cunningly or powerfully that they may escape the observation and censure of men men of truth z Or of faith or faithful such as love the truth and diligently labour to find it out in all causes and then pass a true and righteous sentence not at all respecting persons but onely the truth and right of their causes such as hate lies and slanders and will severely rebuke and punish them hating covetousness a This though included in the former is particularly expressed because gifts and bribes are the great corrupters of Judges and judgments and place such over them to be rulers of thousands and rulers of hundreds rulers of fifties and rulers of tens 22 And let them judge the people at all seasons and it shall be that every great matter they shall bring unto thee but every small matter they shall judge so shall it be easier for thy self and they shall bear the burthen with thee 23 If thou shalt do this thing and God command thee so b If God approve of the course which I suggest to whose wisdom I submit my opinion For Iethro might well think that Moses neither would nor might make so great an alteration in the government without consulting God about it and expecting his answer Others render the place thus both God will give thee his commands i. e. thou wilst have leisure to ask and take his counsel in all emergencies which now thou hast not and thou wilst be able to endure then thou shalt be able to endure and all this people shall also go to their place c To their several habitations which are called mens places Iudg. 7. 7. and 9. 55. and 19. 28 29. where their calling and business lies from which they are now diverted and detained by fruitless and wearisome attendances in peace d Orderly and quietly having their minds much eased by this course and their contentions soon ended 24 So Moses hearkened to the voice of his father in law e This is one evidence of that meekness for which Moses is justly magnified that he disdained not to receive advice from one so much his inferiour in Wisdom and Learning and knowledge of the things of God And God would have this wise Counsel to come from Iethro not from Moses himself to shew how variously he distributes his gifts and to teach all men not to think too highly of themselves nor to despise the counsels even of their inferiours and did all that he had said f Not immediately but after he had received Gods approbation Numb 11. 16. and the peoples consent Deut. 1. 14. 25 And Moses chose g Not solely but together with the people as appears from Deut. 1. 13. able men out of all Israel and made them heads over the people rulers of thousands rulers of hundreds rulers of fifties and rulers of tens 26 And they judged the people at all seasons the hard causes they brought unto Moses but every small matter they judged themselves 27 And Moses let his father in law depart h i. e. Dismissed him honourably See Numb 10. 29. and he went his way into his own land CHAP. XIX 1 IN the third month a Heb. Third new moon called Sivan including the latter part of May and the former part of Iune when the children of Israel were gone forth out of the land of Egypt the same day b Heb. in that day to wit when the moneth or new-moon began and when they departed from Rephidim to note that there was no Station between these two This is set down thus accurately because it gives an account of the original of the feast of Pentecost because the giving of the Law which was 3 or 4 days after this time was 50 days after the Passeover whereof 46 or 47 were past at their first coming to Sinai reckoning from the 15th day of the first moneth when they came out of Egypt to this time * Num. 33. 15. came they into the wilderness of Sinai 2 For they were departed from Rephidim and were come to the desert of Sinai c i. e. To that part of the desert which adjoyned to mount Sinai as Rephidim from whence they came was in that part of the wilderness adjoyning to Horeb which was another part of the same mountain See Exod. 17. 6. So they seem to have fetched a large compass and to have come from one side of the mountain to the other and had pitched in the wilderness and there Israel camped before the mount 3 And * Act. 7. 38. Moses went up to God d Into the mount of God to the place where God had now fixed his cloudy pillar and where he was about to manifest himself in a glorious manner So it is an anticipation and the LORD called unto him out of the mountain saying Thus shalt thou say to the house of Jacob and tell the children of Israel 4 * Deut. 29. 2. Ye have seen what I did unto the Egyptians and how I bare you on Eagles wings e i. e. safely out of the reach of danger and strongly against all opposition Compare Deut. 32. 11. Isa. 63. 9. Rev. 12. 14. and brought you unto my self f Into my presence and favour and fellowship to be my peculiar people to serve and worship me as your onely Lord and King 5 Now * Deut. 5. 2. therefore if ye will obey my voice indeed g Heb. obeying ye will obey i. e. if ye will obey me sincerely diligently and constantly and keep my Covenant then * Deut. 4. 20. 7. 6. anâ—… 14. 2. 26. 〈◊〉 3â—… 8 9. Psaâ—… 135. 4. Canâ—…
it as we see Exod. 16. 13 14. â—…o the Manna lay hid as it were between two beds of dew Hence the phrase of hidden Manna Rev. 2. 17. 10 Then Moses heard the people weep throughout their families every man in the door of his tent t To note that they were not ashamed of their sin and * Psal. the anger of the LORD was kindled greatly Moses also was displeased u Partly for their great unthankfulness partly foreseeing the dreadful judgments coming upon them and partly for his own burden expressed in the following verses 11 And Moses said unto the LORD Wherefore hast thou afflicted thy servant and wherefore have I not found favour in thy sight x Why didst thou not hear my prayer when I desired thou wouldest excuse me and commit the care and government of this unruly people to some other person See Exod. 3. 11. and 4. 10. that thou layest the burden of all this people upon me 12 Have I conceived all this people have I ‖ Or born them So Gr. begotten them y Are they my children that I should be obliged to provide food and all things for their necessity and desire that thou shouldest say unto me Carry them in thy bosom as a nursing father beareth the sucking-child z Which expression shews the tender care and affection that governours by the command of God ought to have towards their people unto the land which thou swarest unto their fathers 13 Whence should I have flesh to give unto all this people for they weep unto me saying Give us flesh that me may eat 14 I am not able to bear all this people a i. e. The burden of providing for and satisfying of them alone b Obj. How was he alone when there were others added to help him Exod. 18. 21 24 Ans. Those were onely assistant to him in civil causes and smaller matters but the harder and greater affairs such as this unquestionably was were brought to Moses and determined by him alone Exod. 18. 22. because it is too heavy for me 15 And if thou deal thus with me * See 1 King 19. 4. Jon. 4. 3. kill me I pray thee out of hand if I have found favour in thy sight and let me not see my wretchedness c Heb. my evil i. e. my intolerable anguish and torment arising from the insuperable difficulty of my office and work of ruling this people and from the dread of their utter extirpation which they will bring upon themselves and the dishonour which thence will accrue to God and to religion as if not I onely but God also were an impostour Seeing is here put for feeling as to see death Psal. 89. 48. Luk. 2. 26. is to suffer it and to see the salvation of God Psal. 50. 23. 91. 16. is to enjoy it 16 And the LORD said unto Moses Gather unto me * See Exod. 4. 29. seventy men of the elders of Israel d Of whom see Exod. 3. 16. and 5. 6. Levit. 4. 15. Deut. 16. 18. whom thou knowest to be the elders e Whom thou by experience discernest to be Elders not onely in years and name and place but also in wisdom and gravity and authority with the people of the people and officers over them and bring them unto the tabernacle of the congregation that they may stand there with thee 17 And I will come down f Not by local motion but by my powerful presence and operation See Gen. 11. 5. and Exod. 34. 5. and talk with thee there and I * Neh. 9. 20. will take of the spirit which is upon thee and will put it upon them g i. e. I will give the same spirit to them which I have given to thee But as the spirit was not conveyed to them from or through Moses but immediately from God so the spirit or its gifts were not by this means impaired in Moses The spirit is here put for the gifts of the spirit as it is Num. 27. 18. Ioel 2. 28. Ioâ—… 7. 39. Act. 19. 2 6. 1 Cor. 14. 12 32. and particularly for the spirit of prophesy v. 25. whereby they were enabled as Moses had been and still was to discern hidden and future things and resolve doubtful and difficult cases which made them fit for government It is observable that God would not and therefore men should not call any persons to any office for which they were not sufficiently fit and qualified and they shall bear the burden of the people with thee that thou bear it not thy self alone 18 And say thou unto the people Sanctifie your selves h i. e. Prepare your selves either to receive the miraculous blessings of God the flesh you desire or rather prepare to meet thy God O Israel in the way of his judgments and to receive the punishment which God will inflict upon you for it is evident from ver 20. that God answered them with a curse in stead of a blessing Prepare your selves by true repentance that you may either obtain some mitigation of the plague or whilest your bodies are destroyed by the flesh you desire and eat ver 33 34. your souls may be saved from the wrath of God Sanctifying is oft used for preparing as Ier. 6. 4. and 12. 3. and 51. 28. against to morrow and ye shall eat flesh for ye have wept in the ears of the LORD i Not secretly in your closets but openly and impudently in the doors of your tents ver 10. calling heaven and earth to witness your cries and complaints saying Who shall give us flesh to eat for it was well with us in Egypt therefore the LORD will give you flesh and ye shall eat 19 Ye shall not eat one day nor two dayes nor five dayes neither ten dayes nor twenty dayes 20 But even a †Heb. 〈◊〉 dayes whole month untill it come out at your nostrils k Which meat loathed and violently vomited up frequently doth and it be loathsome unto you l Being glutted with the abundance of it Thus God destroyes them by granting their desires and turnes even their blessings into curses whilest he deals much more favourably with Moses though he also fell into the same sin with the people i. e. impatience and murmuring But God will make a great difference between persons and persons and between Moses his sins of infirmity and the peoples presumptuous and oft repeated provocations because ye have despised the LORD m i. e. You have lightly esteemed his bounty and manifold blessings in Manna and other things and have preserred the leeks onions c. of Egypt before them all you have sleighted and distrusted his promises and providence after so long and large experience of it which is among you n Who is present and resident with you to observe all your carriages and to punish your offences This is added as a great aggravation of
the land after fourty dayes 26 And they went and came to Moses and to Aaron and to all the congregation of the children of Israel unto the wilderness of Paran to Kadesh y So called by way of abbreviation which is frequent in Hebrew names for Kadesh-barnea Deut. 1. 19. which some rashly confound with Kadesh in the wilderness of Sin Numb 20. 1. and 27. 14. and 33. 16. into which they came not till the 40th year after their coming out of Egypt as appears from Numb 33. 37 38. whereas they were in this Kadesh in the second year and before they received the sentence of their forty years abode in the wilderness and brought back word unto them and unto all the congregation and shewed them the fruit of the land 27 And they told him z In the audience of the people as appears from ver 30. and said We came unto the land whither thou sentest us and surely it floweth with * Exod. 33. 〈◊〉 milk and honey a They craftily begin their relation with commendations that their following slanders might be more easily believed and this is the fruit of it 28 Nevertheless the * Deut. 2. 1â—… 21. people be strong b Potent both for the strength of their body and the valour of their minds that dwell in the land and the cities are * Deut. 1. 〈◊〉 walled and very great and moreover we saw the children of Anak there 29 The Amalekite dwelleth in the land of the south c Where we are to enter the land and they who were so eager and fierce against us that they came into the wilderness to fight with us will without doubt oppose us when we come close by their land and are about to settle in their neighbourhood the rather to revenge themselves for their former loss and shame received by us Therefore they mention them though they were no Canaanites and the Hittite and the Jebusite and the Amorite dwelleth in the mountains d i. e. In the mountainous country in the South-east part of the land so that you cannot enter there without great difficulty both because of the noted strength and valour of those people and because of the advantage they have from the mountains and the Canaanite dwelleth by the sea e Not the midland Sea which is commonly understood by that expression but the salt or dead sea as appears 1. because it is that sea which is next to Iordan as here follows 2. because the Canaanites dwelt principally in those parts and not near the mid-land sea So these guard the entrance on the east-side as the others do on the South and by the coast of Jordan 30 And Caleb f Together with Ioshua as is manifest from Numb 14. 6 7 30. but Caleb alone is here mentioned possibly because he spake first and most which he might better do because he might be presumed to be more impartial than Ioshua who being Moses his Minister might be thought to speak onely what he knew his master would like stilled the people g Which implies either that they had began to murmur or that by their looks and carriages they discovered that grief and anger which boiled in their breasts before Moses h Or towards Moses against whom they were incensed as the man who had brought them into such sad circumstances and said Let us go up at once and possess it for we are well able to overcome it i Partly in moral probability because we are one people united under one head whereas they are divided into several nations and governments of differing counsels and interests and inclinations and principally because of the assistance of the almighty God 31 But the men that went up with him k All of them Ioshua excepted said We be not able to go up against the people for they are stronger than we l Both in stature of body and numbers of people Thus they wickedly question the power and truth and goodness of God of all which they had such ample testimonies 32 And they brought up m Heb. brought forth to wit out of their mouthes they uttered a reproach or reproachful words an evil report of the land n i. e. Against or concerning the land It is the genitive case of the object as Mat. 10. 1. and 14. 1. which they had searched unto the children of Israel saying The land through which we have gone to search it is a land * Lev. 2â—… 〈◊〉 that eateth up the inhabitants thereof o Not so much by civil wars as most think for that was likely to make their conquest more easie nor by the barrenness of the soil which consumed the people with the excessive pains it required to make it fruitful as others think for they confessed the excellency of the land ver 27. but rather by the unwholesomness of the air and place which they guesseâ—… from the many funerals which as some Hebrew Writers not without probability affirm they observed in their travels through it though that came to pass from another cause even from the singular providence of God which to facilitate the Israelites conquest cut off vast numbers of the Canaanites either by a plague or by the hornet sent before them as is expressed Ios. 24. 12. or some other way and * Amos 2â—… 〈◊〉 all the people that we saw in it are †Heb. 〈◊〉 statures men of a great stature 33 And there we saw the giants the sons of Anak which come of the giants and we were in our own sight as grashoppers p i. e. Small and contemptible and so we were in their sight CHAP. XIV 1 AND all the congregation a Except Caleb and Ioshua and some few others A Synecdochical expression the whole for the greatest part lifted up their voice and cryed and the people wept that night 2 And all the children of Israel murmured against Moses and against Aaron b As the instruments and occasions of their present calamity and the whole congregation said unto them * See v. 28 29. Would God that we had died in the land of Egypt or would God that we had died in this wilderness c It was not long before they had their desire and did die in the wilderness 3 And wherefore hath the LORD d From the instruments they rise higher and strike at God the chief cause and author of their journey by which we see the prodigious growth and progress of sin when it is not resisted brought us unto this land to fall by the sword that our wives and our children should be a prey e To the Canaanites whose land we were made to believe we should possess were it not better for us to return into Egypt 4 And they said one to another Let us make a captain f Instead of Moses one who will be more faithful to our interest than he
the outward qualities of the person as he is poor or rich your Friend or Enemy but purely according to the merits of the cause For which reason some of the Grecian Law-givers ordered that the Judges should give sentence in the dark wherethey could not see mens faces See the same or like phrase Deut. 10. 17. 2 Chron. 19. 6 7. Iob 13. 8. Iam. 2 1 9. in judgment but ye shall hear the small x Persons of the meanest rank as well as the great ye shall not be afraid of the face of man for the judgment is Gods y i. e. It is passed in the name of God and by commission from him by you as representing his person and doing his work who therefore will own and defend you therein against all your Enemies and to whom you must give an exact account and the cause that is too hard for you bring it unto me and I will hear it 18 And I commanded you at that time all the things which ye should do z I delivered unto you and especially unto your Judges all the Laws Statutes and Judgments revealed unto me by the Lord in Horeb. 19 And when we departed from Horeb we went through all that great and terrible ‖ That is of Parâ—… Numb 10. 12. wilderness which ye saw by the way of the mountain of the Amorite as the LORD our God commanded us and * Num. 13. 26. we came to Kadesh-Barnea 20 And I said unto you ye are come unto the mountain of the Amorite which the LORD our God doth give unto us 21 Behold the LORD thy God hath set the land before thee go up and possess it as the LORD God of thy fathers hath said unto thee fear not neither be discouraged 22 And ye came near unto me every one of you and said We will send men before us and they shall search us out the land and bring us word again by what way we must go up and into what cities we shall come 23 And the saying pleased me well b For there seemed to be some prudence and good policy in it but Moses could not see into their hearts nor from what root this desire grew but God saw it and therefore in just judgment complyed with their desire and permitted them to do so for their tryal and exercise Numb 13. 1 2 3. and * Numb 13. 3. I took twelve men of you one of a tribe 24 And * Num. 13. 24. they turned and went up into the mountain and came unto the valley c Or the brook the word signifies both for Brooks commonly run in Valleys of Eschol d i. e. of grapes so called from the goodly cluster of grapes which they brought from thence Numb 13. 23. and searched it out 25 And they took of the fruit e Grapes Pomegranates and Figs Numb 13. 23. of the land in their hand and brought it down unto us and brought us word again and said It is a good land f Which acknowledgment coming from its Enemies should have prevailed with you to go in more than their discouraging words should have beat you off because the Lord who had given you this land was unquestionably able to settle you in it in spight of all opposition which the LORD our God doth give unto us 26 Notwithstanding ye would not go up but rebelled against the commandment of the LORD our God 27 And ye murmured in your tents and said Because the LORD hated us g And therefore designed to destroy us he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorite to destroy us 28 Whither shall we go up our brethren have †Heb. 〈◊〉 discouraged our heart saying * Num. 1 〈◊〉 29. â—… 3â—… The people is greater h In number and strength and valour and taller than we the cities are great and walled up to Heaven i i. e. To a great height A common Hyperbole as Gen. 11. 4 Psal. 1â—…7 26. and moreover we have seen the sons of the * Num. 1â—… 〈◊〉 Anakims k The Children of Anak or Enak See Iudg. 1. 10 20. there 29 Then I said unto you Dread not neither be afraid of them 30 The LORD your God which goeth before you he shall fight for you according to all that he did for you in Egypt l Where you were weak dispirited divided raw and unexperienced and in a great measure unarmed and able to do nothing against your numerous potent united Enemies but to stand still and see the salvation of God And therefore now your distrust is highly unreasonable when you have been hardned and fitted for military service by your travels disciplined and experienced in some degree as to Martial Affairs encouraged by frequent and glorious Miracles for 40 years together and you are going into a Country divided into several Nations and Kingdoms before your eyes 31 And in the wilderness where thou hast seen how that the LORD thy God * Isa. 63. â—… Hos. 11. 3. bare thee m Or carried thee as a father carries his weak and tender child in his arms as Isa. 49. 22. or as upon Eagles wings as iâ—… is Exod. 19. 4. through difficulties and dangers gently leading you according as you were able to go and sustaining you by his power and goodness See of this or the like phrase Numb 11. 12. Deut. 32. 10 11. Psal. 91. 12. Isa. 46. 3 4. as a man doth bear his son in all the way that ye went until ye came into this place 32 Yet in this thing n In this matter which God commanded and encouraged you to do to wit in going in confidently to possess the land Or in this word whereby God promised to fight for you and assured you of good success ye did not believe the LORD your God 33 * Exod. 13 〈◊〉 Who went in the way before you * Num. 1â—… 〈◊〉 Ezek. 2â—… â—… to search you out a place to pitch your tents in in fire by night to shew you by what way ye should go and in a cloud by day 34 And the LORD heard the voice of your words o To wit your murmurings your unthankful impatient distrustful and rebellious speeches and carriages and was wroth and sware saying 35 * â—…m 14. 23. 〈◊〉 95. 11. Surely there shall not one of these men of this evil generation see that good land which I sware to give unto your fathers 36 Save Caleb p Under whom Ioshua is comprehended as is manifest from v. 38. and Numb 14. 30. though not here expressed because he was not now to be one of the people but to be set over them as chief Governour the sun of Jephunneh he shall see it and to him will I give the land q That particular part of the Land Compare Ios. 14. 9. that he hath troden upon and to his
other Idolatrous Nations as appears from 1 King 11. 2. Ezra 9. 2. Neb. 13. 23. so will the anger of the LORD be kindled against you and destroy thee suddenly 5 But thus shall ye deal with them ye shall * 〈◊〉 23. 24. destroy their altars and break down their †〈◊〉 or 〈◊〉 images and cut down their groves d Which Idolaters planted about the Temples and Altars of their Gods Hereby God designed to take away whatsoever might bring their Idolatry to remembrance or occasion the reviving of it and burn their graven images with fire 6 * 〈◊〉 14. 2. 〈◊〉 19. For thou art a holy people unto the LORD thy God * Exod. 1â—… 5. 〈◊〉 3. 2. 〈◊〉 2. 9. the LORD thy God hath chosen thee to be a special people unto himself above all the people that are upon the face of the earth 7 The LORD did not set his love upon you nor choose you because ye were moe in number than any people for ye were the sewest of all people e To wit at that time when God first declared his love to you and choice of you for his 〈◊〉 people which was done to Abraham For 〈◊〉 had but one Son concerned in this choice and covenant to wit 〈◊〉 and that was in his hundredth year and 〈◊〉 was 60 years old ere he had a Child and then had onely two Children and though Jacob had 12 Sons yet it was a long time ere they made any considerable increase Nor do we read of any great multiplication of them till after 〈◊〉 death Exod. 1. 6 â—… 8 But because the LORD loved you f i. e. Because it pleased him to love you it was his free choice without any cause or motive on your part Compare Deut. 10. 15. 1 Sam. 12. 22. 〈◊〉 44. 3. and because he would keep the oath which he had sworn unto your fathers hath the LORD brought you out with a mighty hand and redeemed you out of the house of bondmen from the hand of Pharaoh King of Egypt 9 Know therefore that the LORD thy God he is God the faithful God g True to his word and constant in performing all his promises * Exod. 20. 6. which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations 10 And repayeth them that hate him h Not onely those who hate him directly and properly for so did few or none of the 〈◊〉 to whom he here speaks but those who hate him by construction and consequence those who hate and oppose his People and Word and Image those who presumptuously and wilfully persist in the breach of Gods Commandements as appears from v. 9. where the love of God to which this hatred is opposite is described and expressed by the keeping of his commandements to their face i i. e. Openly and so as they shall see it and not be able to avoid it to destroy them he will not be slack k To wit so as some 〈◊〉 〈◊〉 slackness 2 Pet. 3. 9. so as to delay it beyond the fit time or season for vengeance yet withal he is long-suffering and slow to anger as that and other places inform us to him that hateth him he will repay him to his face 11 Thou shalt therefore keep the commandments and the statutes and the judgments which I command thee this day to do them 12 * Lev. 2â—… 3. chap. 28. 1. Wherefore it shall come to pass †Heb. because if ye hearken to these judgments and keep and do them that the LORD thy God shall keep unto thee the covenant and the mercy l i. e. The Covenant of Mercy or Grace which he out of his own meer grace made with them A figure called 〈◊〉 which he sware unto thy fathers 13 And he will love thee m He will continue to love thee and to manifest his love to thee he will not repent of his love to thee and bless thee and multiply thee he will also bless the fruit of thy womb and the fruit of thy land thy corn and thy wine and thine oyl the increase of thy kine and the flocks of thy sheep in the land which he sware unto thy fathers to give thee 14 Thou shalt be blessed above all people * Exod. 23. 26 c. there shall not be male or female barren among you or among your cattel 15 And the LORD will take away from thee all sickness and will put none of the * Exod. 9. 14 and 15. 26. evil diseases of Egypt n Such as the Aegyptians were infested with either commonly as that 〈◊〉 Deut. 28. 2â—… or miraculously and extraordinarily from the hand of the Lord as Exod. 9. 10 15. Compare Exod. 23. 25. Psal. 105. 37. which thou knowest upon thee but will lay them all upon them that hate thee 16 And thou shalt consume all the people which the LORD thy God †Heb. 〈◊〉 〈◊〉 shall deliver thee thine eye shall have no pity upon them neither shalt thou serve their Gods for that will be a * Exod. 23. 33. snare o 〈…〉 unto thee 17 If thou shalt say in thine heart These nation are more than I how can I dispossess them 18 Thou shalt not be afraid of them but shalt well remember p Heb. 〈◊〉 i. â—… remember it frequently 〈◊〉 〈◊〉 and for thy encouragement for men are said to forget those things which they do not remember to good purpose what the LORD thy God did unto Pharaoh and unto all Egypt 19 * chap. 4. â—…4 and 29. 3. The great temptations q The Tryals and Exercises of thy Faith and Obedience to my call and commands which thine eyes saw and the signs and the wonders and the mighty hand and the stretched-out arm whereby the LORD thy God brought thee out so shall the LORD thy God do unto all the people of whom thou art afraid r So as he did to 〈◊〉 and his people mentioned â—… 1â—… 20 * Exod. 23. 28. Josh. 24. 12. Moreover the LORD thy God will send the hornet s Of which see on Exod. 23. 28. among them until they that are lest and hide themselves from thee be destroyed 21 Thou shalt not be affrighted at them for the LORD thy God is among you a mighty God and terrible 22 And the LORD thy God will †Heb. 〈◊〉 off put out those nations before thee by little and little thou mayest not consume them at once t Or Thou shalt not be able to confâ—…e them at once i. e. in an instant I will not assist thee with my omnipotency to crush them in a moment but will bless thee in the use of ordinary 〈◊〉 and destroy them successively by several battles lest the beast of the field increase upon thee 23 But the LORD thy God shall deliver them †Heb 〈◊〉 〈◊〉 〈◊〉 unto thee and shall
21. and 35. 17. and partly from the nature and business of this feast wherein there being so many extraordinary sacrifices to be offered and feasts made by the people upon the sacrifices and two days of solemn assemblies it is not probable that they would absent themselves from these solemn services for the performance whereof they came purposely to Ierusalem Or 2. The morning after the first day and so they were permitted to go then and possibly some that lived near Ierusalem might go and return again to the last day of solemn assembly But the former seems more probable and go unto thy tents l i. e. Thy dwellings which he calls Tents as respecting their present state and withal to put them in mind afterwards when they were settled in better habitations that there was a time when they dwelt in Tents 8 Six dayes m To wit besides the first day on which the passeover was killed or rather besides the seventh and the last day which is here mentioned apart not as if leavened bread might be eaten then for the contrary was evident from many places but because there was something more to be done to wit a solemn assembly to be kept So in all there were seven dayes as it is said Exod. 12. 15. Levit. 23. 6. Numb 28. 17. thou shalt eat unleavened bread and on the seventh day shall be a †Heb. restraint solemn assembly to the LORD thy God thou shalt do no work therein 9 * Exod 23. 16. Lev. 23. 15. Num. 28. 26. Seven weeks n Of which see on Exod. 34. 22. Levit. 23. 10 15. thou shalt number unto thee begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn o i. e. To reap thy corn thy Barly when the first-fruits were offered Levit. 23. 10 11. 10 And thou shalt keep the feast of weeks p i. e. Of Pentecost Act. 2. 1. unto the LORD thy God with a ‖ Or sufficiency tribute of a free-will-offering of thine hand which thou shalt give q Over and besides what was appointed Levit. 23. 17 20. Numb 28. 27 31. unto the LORD thy God according as the LORD thy God hath blessed thee 11 And thou shalt rejoyce before the LORD thy God thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite that is within thy gates and the stranger and the fatherless and the widow that are among you in the place which the LORD thy God hath chosen to place his Name there 12 And thou shalt remember that thou wast a bond-man in Egypt and thou shalt observe and do these statutes 13 Thou shalt observe the feast of tabernacles r Of which see on Exod. 23. 16. Levit. 23. 34. Numb 29. 12. seven days after that thou hast gathered in thy †Heb. floor and they winepress corn and thy wine 14 And thou shalt rejoyce in thy feast thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite the stranger and the fatherless and the widow that are within thy gates 15 Seven dayes shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose because the LORD thy God shall bless thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoyce s To wit in God and the effects of his favour praising him with glad heart 16 * Exod. 23. 14 17. and 34. 23. Three times in a year shall all thy males t Not the Women partly because of their infirmity and unfitness for many journeys partly because the care of their children and families lay upon them and partly because they were sufficiently represented in the men appear before the LORD thy God in the place which he shall chuse in the feast of unleavened bread and in the feast of weeks and in the feast of tabernacles * Exod. 34. 20. they shall not appear before the LORD empty 17 Every man shall give †Heb. according to the gift of his hand as he is able according to the blessing of the LORD thy God which he hath given thee 18 Judges u Chief Magistrates to examine and determine causes and differences and officers x Who were inferiour and subordinate to the other to bring causes and persons before them to acquaint people with the mind and sentence of the Judges and to execute their sentence See Deut. 20. 5 9. Ios. 1. 10 11. and 3. 2 3. shalt thou make thee in all thy gates y i. e. Thy Cities which he here calls gates because there were seats of judgment set Compare 1 Chron. 23. 4. which the LORD thy God giveth thee throughout thy Tribes and they shall judge the people with just judgement 19 Thou shalt not wrest judgement z i. e. Not give a perverse forced and unjust sentence See on Exod. 23. 8. thou shalt not †Heb. acknowledge respect persons a i. e. Not give sentence according to the quality of the person his riches or poverty friendship or enmity but according to the justice of the cause * Exod. 23 8. Lev. 19. 15. neither take a gift for a gift doth blind the eyes of the wise b Corrupts and byasseth his mind that as he will not so oft-times he cannot discern between right and wrong and pervert the ‖ Or 〈◊〉 words of the righteous c Either 1. The words i. e. The sentence of those Judges who are inclined and used to do righteous things and have the repute of righteous men it makes them give wrong judgment Or 2. The words i. e. The matters or causes as word oft signifies of righteous persons or of them whose cause is just 20 †Heb. 〈◊〉 justice That which is altogether just d Heb. Righteousness Righteousness i. e. nothing but Righteousness in all causes and times and to all persons equally Compare Isa. 26. 7. shalt thou follow that thou mayest live and inherit the land which the LORD thy God giveth thee 21 Thou shalt not plant thee a grove of any trees e Because this was the practise of Idolaters 1 King 15. 13. and might be an occasion of reviving Idolatry See Iudg. 3. 7. 1 King 14. 23. and 16. 33. and 18. 19. near unto the altar of the LORD thy God which thou shalt make thee 22 * Lev. 26. 1. Neither shalt thou set thee up any ‖ Or 〈◊〉 〈◊〉 pillar image f Heb. statue whether with a picture or representation or without it as the Idolaters used to worship smoothed and polished stones or pillars without any image upon them which the LORD thy God hateth CHAP. XVII 1 THou * chap. 1â—… 11. Mal. 1. 8. shalt not sacrifice unto the LORD thy God any bullock or ‖ Or gâ—… sheep a i. e.
mentioned v. 8. were to be decided And the High-Priest was commonly one of that number and may seem to be understood here under the Priests whereof he was the chief and unto the judg t This Iudge here is either 1. The supream civil Magistaate who was made by God the keeper of both Tables and was by his Office to take care for the right administration both of justice and of Religion who was to determine causes and suits by his own skill and authority in civil matters and by the Priests direction in spiritual or sacred causes But this seems obnoxious to some difficulties because this Judge was obliged to dwell in the place of Gods Worship which the civil Magistrate was not and oft times did not 2 This Judge is one whose Office it was to expound and teach others the Law of God as it here follows v. 11. therefore not the civil Magistrate Or 2. The High-Priest who was obliged to live in this place to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God And he may be distinctly named though he be one of the Priests partly because of his eminency and superiority over the rest of them as after all Davids enemies Saul is particularly mentioned Psal. 18. title and partly to shew that amongst the Priests he especially was to be consulted in such cases But this also seems liable to objections 1. That he seems to be included under that general expression of the Priests and Levites 2. That the High-Priest is never in all the Scripture called simply the Iudge but generally called the Priest or the High-Priest or chief-Priest or the like and it is most probable if Moses had meant him here he would have expressed him by some of his usual Names and Titles and not by a strange Title which was not likely to be understood 3. That divers controversies between blood and blood plea and plea stroke and stroke were not to be determined by the High-Priest but by other Persons as appears by Exod. 18. 22. Deut. 1. 16 17. Or 3. The Sanhedrim or Supreme Councel which as was said before consisted partly of Priests and partly of wise and learned persons of other tribes as is confessed by all the Iewish and most other writers And so this is added by way of explication partly to shew that the Priests and Levites here mentioned as the persons to whom all hard controversies are to be referred are not all the Priests and Levites which should reside in Ierusalem but onely such of them as were or should be Members of that great Councel by whom together with their fellow-Members of other Tribes these causes were to be decided partly to intimate that that great Councel which had the chief and final determination of all the abovesaid controversies was a mixed assembly consisting of wise and good men some Ecclesiastical and some Secular as it was most meet it should be because many of the causes which were brought unto them were mixed causes As for the Conjunctive particle and that may be taken either disjunctively for or as it is Exod. 21. 15 17. compared with Matt. 15. 4. and Numb 30. 5 6. compared with Matt. 12. 37. and Levit. 6. 3 5. 2 Sam. 2. 19. 21. or exegetically for that is or to wit as Iudg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sence may be the Priests the Levites or the Iudge as it is v. 12. or the Priests the Levites that is the Iudge or the Iudges appointed for this work And though the word Iudge be of the singular number and may seem to denote one person yet it is onely an Enallage or change of the number the singular for the plural Iudges which is most frequent as Gen. 3. 2 7. and 49. 6. 1 Sam. 31. 1. 1 King 10. 22. and 2 King 11. 10. compared with 2 Chron. 9. 21. and 23. 9. and in the Hebrew 1 Chron. 4. 42. where divers Officers are called one Head And so it is most probably here 1. Because the following words which belong to this run altogether in the plural number they they they c. here and v. 10 11. 2. Because here is the same Enallage in the other branch the same person or persons being called the Priests here and the Priest v. 12. 3. Because for the judge here is put the Iudges Deut. 19. 17. where we have the same phrase used upon the same or a like occasion the men between whom the controversie is shall stand before the Lord before the Priests and the Iudges which shall be in those dayes Nor is it strange but very fit and reasonable that so many persons being all united in one body and to give judgment or sentence by the consent of all or the greatest part should be here called by the name of one Iudge as indeed they were and for that reason the Priests are spoken of in the plural number because they were many as also the other members of that Assembly were and the Iudge in the singular number because they all constituted but one Judge that shall be in those dayes and enquire and they shall shew thee the sentence of judgment u Heb. The word or matter of judgment i. e. the true state and right of the cause and what judgment or sentence ought to be given in it 10 And thou shalt x i. e. Thou shalt pass sentence for he speaks to the inferiour Magistrates as was before noted who were to give sentence and came hither to be advised about it do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith as if they were to believe every thing which they should teach but onely of some particular matters of practise and strife between man and man to which it is plainly limited v. 8. And they are not here commanded to believe but onely to do which is thrice repeated according to all that they inform thee 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion that they were to do according to all that the Judge or Judges informed him And they seem to limit and regulate 1. The Judges in their sentence that they shall not upon pretence of this supreme Authority put into their hands presume to teach or direct otherwise than the Law prescribes 2. The people in their obedience that they shall not simply obey them in all things but so far forth as their sentence is according to the Law and Word of God but not when their commands are evidently contrary to Gods Law for then say even Popish Commentatours on this place they must obey God rather than Man And this
that he had in his hand toward the city 19 And the ambush arose quickly out of their place and they ran assoon as he had stretched out his hand and they entred into the city and took it and hasted and set the city c i. e. Not all of it as appears both from v. 28. and because then they had lost that Prey which God had allowed them but some part of it enough to raise a smoke and give notice to their Brethren of their success on fire 20 And when the men of Ai looked behind them they saw and behold the smoak of the city ascended up to heaven and they had no * Heb. Hand power d Or place for so the Hebrew word is oft used as Numb 2. 17. Neh. 7. 4. Iob 37. 7. Psal. 104. 25. Isa. 22. 18. and 56. 5. to flee this way or that way and the people that fled to the wilderness turned back upon the pursuers 21 And when Joshua and all Israel e i. e. All the Israelites there present or all those who seemed to flee away before saw that the ambush had taken the city and that the smoak of the city ascended then they turned again and slew the men of Ai. 22 And the other f They who lay in Ambush issued out of the city against them so they were in the midst of Israel some on this side and some on that side and they smote them so that they * Deut. 7. 2. let none of them remain or escape g So their late success was a real mischief to them as being the occasion of their total ruine 23 And the king of Ai they took alive h Reserving him to a peculiar and more ignominious punishment for the terror of the other Kings who were the chief causes of all that opposition and disturbance which Israel met with in gaining the Possession of the Promised Land and brought him to Joshua 24 And it came to pass when Israel had made an end of slaying all the inhabitants of Ai in the field in the wilderness wherein they chased them and when they were all fallen on the edg of the sword until they were consumed that all the Israelites returned unto Ai and smote it i i. e. The Inhabitants of it the men who through age or infirmity were unfit for War and the women v. 25. with the edg of the sword 25 And so it was that all that fell that day both of men and women were twelve thousand even all the men of Ai k Not strictly but largely so called who were now in Ai either as constant and settled Inhabitants or as Sojourners and such as came to them for their help such as being consederate with them are esteemed as one with them for it is evident that the men of Bethel are included in this number v. 17. the Israelites who took this number being unable to distinguish who belonged to the one City and who to the other 26 For Joshua drew not his hand back wherewith he stretched out the spear l Either 1. he ceased not to Fight with that Hand Or 2. He kept his Hand and Spear in the same posture both stretched out and lifted up as a Sign both to encourage them and to direct them to go on in the work See on v. 18. until he had utterly destroyed all the inhabitants of Ai. 27 * 〈◊〉 31. 26. Only the cattel and the spoil of that city Israel took for a prey unto themselves according unto the word of the LORD which he * 〈◊〉 2. commanded Joshua 28 And Joshua burnt Ai and made it an heap for ever m Or for a long time as that word oft signifies as Gen. 6. 3. Isa. 42. 14. For that it was after some Ages rebuilt may seem from Nehem. 11. 31. unless that were another City built near the former there being some little difference in the name also even a desolation unto this day 29 And the king of Ai he hanged on a tree n He dealt more severely with the Kings of Canaan than with the people partly because the abominable wickedness of that people was not restrained and punished as it should have been but countenanced and encouraged by their evil examples and administrations and partly because they were the principal Authors of the Destruction of their own people by engaging them in an obstinate opposition against the Israelites until even-tide and assoon as the sun was down Joshua commanded that they should take his carcase down from the tree o According to Gods command in that case Deut. 21. 22. and cast it at the entring of the gate of the city p Which place he chose either as most commodious now especially when all the City within the Gate was already turned into an heap of Stones and Rubbish or because this was the usual place of Judgment and therefore proper to bear the monument of Gods â—…ust Sentence against him not without reflection upon that Injustice which he had been guilty of in that place and * 〈◊〉 7. 26. raise thereon a great heap of stones that remaineth unto this day 30 Then q To wit after the taking of Ai. For they were obliged to do this when they were brought over Iordan into the Land of Canaan Deut. 11. 29. and 27 2 3. which is not to be understood strictly as if it were to be done the same moment or day for it is manifest they were first to be Circumcised and to eat the Passover which they did and which was the work of some days but as soon as they had opportunity to do it which was now when these two great Frontier Cities were taken and destroyed and thereby the Coast cleared and the bordering people under great consternation and confusion that all the Israelites might securely march thither And indeed this work was fit to be done as soon as might be that thereby they might renew their Covenant with and profess their subjection to that God by whose help alone they could expect Success in their great and difficult enterprise Joshua built an altar r To wit for the Offering of Sacrifices as appears from the following verse and from Deut. 27. 5 6 7. unto the LORD God of Israel in mount Ebal s Why not on Mount Gerizim also Ans. Because Gods Altar was to be but in one place Deut. 12. 13 14. and this place was appointed to be Mount Ebal Deut. 27. 4 5. which also seems most proper for it that in that place whence the Curses of the Law were denounced against Sinners there might also be the tokens and means of Grace and Peace and Reconciliation with God for the removing of the Curses and the procuring of Gods Blessing unto Sinners 31 As Moses the servant of the LORD commanded the children of Israel as it is written in the * Exod. 20. 2â—… Deut. 27. 5. book of the law of
Vow which consisted of two Branches the one more general that he should be given or lent to the Lord all his days 1 Sam. 1. 11 28. which she faithfully executed leaving him wholly to the service and disposal of the LORD who thought fit to employ him in this way and if any thing therein was contrary to that Vow could undoubtedly dispense with it as being his own â—…ght onely the other more particular that no Raser should come upon his head nor doth it appear that this part was violated or if it was it was done by Divine Dispensation 16 And he went from year to year ‡ Heb. and 〈◊〉 circuited in circuit to Bethel p Either a place known by that name or the house of God to wit Kiriath-jearim where the Ark was and Gilgal q In the Eastern Border and Mizpeh r Towards the West and judged Israel in all those places s He went to those several places partly in compliance with the people whose convenience and benefit he was willing to purchase with his own trouble making himself an itinerant Judge and Preacher for their sakes and partly that by his presence in several parts he might the better observe and rectifie all sorts of miscarriages against God or Men. 17 And his return was to Ramah for there was his house and there he judged Israel and there he built an altar unto the LORD t That by joyning Sacrifices with his Prayers he might the better obtain direction and assistance from God upon all emergencies Object It was unlawful to build another Altar for Sacrifice besides that before the Tabernacle Deut. 12. 5 13. Answ. This was in part excused by the confusion of those times wherein the Tabernacle and its Altar were Destroyed as is most probable but most fully because this was done by Prophetical Inspiration and Divine Dispensation as appears by Gods approbation and acceptance of the Sacrifices offered upon it CHAP. VIII AND it came to pass when Samuel was old a And so unable for his former Travels and Labours that he made his sons Judges b Not Supreme Judges for such there was to be but one and that of Gods chusing and Samuel still kept that Office in his own hands Chap. 7. 15. but his Vicegerents or Deputies who might go about and determine matters but with reservation of a right of Appeals to himself He advanceth his Sons to this place not so much out of Paternal Indulgence the sad Effects whereof he had seen in Eli but because he had doubtless instructed them in a singular manner and fitted them for the highest Employments and he hoped that the Example he had set them and the Inspection and Authority he still had over them would have obliged them to diligence and faithfulness in the execution of their Trust. over Israel 2 Now the name of his first-born was Joel and the name of his second Abiah they were judges in Beer-sheba c In the Southern border of the Land of Canaan where he placed his Sons because these parts were very remote from his house at Ramah where and in the neighbouring places Samuel himself still executed the Office of the Judge sending his Sons to reside and judge in distant places for the ease and convenience of the People 3 And his sons walked not in his ways but turned aside after lucre and * Deâ—… 16. 〈◊〉 took bribes d Opportunity and temptation drew forth and discovered that Corruption in them which till now was hid from their Father and it may be from themselves and perverted judgment 4 Then all the Elders e Either for Age or Dignity and Power of Israel gathered themselves together and came to Samuel unto Ramah 5 And said unto him Behold thou art old and thy sons walk not in thy ways f They feared that Samuel would not live long and that either he through infirmity and indulgence might leave the Government in his Sons hands or that they would Invade and keep it after their Fathers Death and therefore they joyntly make their Complaints against them and procure their removal from their places Thus they are brought low and crushed by those very wicked ways by which they designed to Advance and Establish themselves So true is it That Honesty is the best Policy and Unrighteousness the greatest Folly now * Hos. 13. 〈◊〉 Act. 13. 21. make us a king to judge us g Their conclusion out-run their premises and their Desires exceed their Reasons or Arguments which extended no further than to the removal of Samuel's Sons from their places and the procuring some other just and prudent assistance to Samuel's Age. Nor was the grant of their Desire a Remedy for their Disease but rather an Aggravation of it For the Sons of their King might and were likely to be as corrupt as Samuel's Sons and if they were would not be so easily removed as these were like all the nations h i. e. As most of the Nations about us have But there was not the like reason because God had separated them from all other Nations and cautioned them against the imitation of their Examples and had taken them into his own immediate Care and Government which priviledge other Nations had not 6 ¶ But the thing ‡ Heb. was evil in the eyes of Samuel displeased Samuel i Not their complaint of his Sons but their desire of a King as is apparent from the following Words and from the whole course of the Story Which was so grievous to him partly because of their Injustice and Ingratitude to himself whose Government though it had been so sweet and beneficial to them they plainly shew themselves weary off and Principally because God was hereby dishonoured and provoked by that distrust of God and that vain-glory and ambition and that itch after changes which were the manifest causes of this Desire and because of that great servitude and misery which he wisely foresaw the People would hereby bring upon themselves as he particularly informs them v. 11 c. when they said Give us a king to judg us and Samuel prayed unto the LORD k For the Pardon of their Sin and desire of direction and help from God in this great affair 7 And the LORD said unto Samuel Hearken unto the voice of the people l God grants their Desire in Anger and for their Punishment as is affirmed Hos. 13. 11. Compare Numb 22. 13 20. Deut. 1. 22. Psal. 77. 20. in all that they say unto thee for they have not rejected thee m i. e. Not thee only nor principally Compare Gen. 32. 28. Exod. 16. 7. Hos. 6. 6. Mat. 10. 20. but * Chap. 10. 19. have rejected me n This injury and contumely reflects chiefly upon me and my Government that I should not reign over them o To wit by my immediate and peculiar Government which was the great honour safety
Revenge or Policy should prompt them to kill him of Achish the king of Gath 13 And * Psal. 34. title he changed his behaviour d His Speech and Gesture and it may be his Habit also before them and feigned himself mad e Which they might the more easily believe partly became of the disappointment of his great hopes and his extream danger and trouble from Saul which might well make him mad and partly because he had put himself into their hands which they supposed none but a Fool or a Mad-man would have done And David counterfeited this Madness that he might procure both their Pity and their Contempt that they being freed from jealousies and fears of future Mischief from David and from his wise Conduct of which they had sad Experience might be secure of him and so spare him in their hands f i. e. Whilest he was in their Power and before them and ‖ Or made marks scrabbled on the doors of the gate and let his spittle fall down upon his beard 14 Then said Achish unto his servants Lo ye see the man ‖ Or 〈◊〉 the 〈◊〉 is mad g And so were Achish and his Men too to be so soon Cheated But this must be ascribed to the Wise and Powerfut Providence of God who in answer to Davids Prayer now made which is Recorded Psal. 34. and 56. did Infatuate them as he hath done many others in like cases wherefore then have ye brought him to me h What Service can I expect from him Or What cause have I to fear him 15 Have I need of mad men i I need Wise men not such Fools or Mad-men as this is that ye have brought this fellow to play the mad man in my presence shall this fellow come into mine house k I will not have my Court disgraced with entertaining such Fellows CHAP. XXII DAvid therefore departed thence and * Pâ—…a 〈◊〉 〈◊〉 and 142. 〈◊〉 escaped to the cave of Adullam a A Place of considerable Strength 2 Sam. 23. 13. 1 Chron. 11. 15. in the Land of Iudah Ios. 15. 21 35. which being his own Tribe and the Tribe to which God had first promised the Kingdom Gen. 49. 10. he hoped for some Protection and Assistance there and when his brethren and all his fathers house heard it they went down thither to him b Partly to comfort and assist him partly to secure themselves at the present from Saul's Rage which they knew to be Fierce and Cruel and thought he might extend it to David's Friends especially because they had so lately Entertained him Chap. 20. 6 29. And partly that they might share with David in his Honour and Advancement which they now concluded certain and near though it was interrupted with some difficulties 2 And every one that was in distress c Through Want or Oppression or otherwise and every one that ‡ Heb. 〈◊〉 creditor was in debt d How could David receive and countenance such persons to the wrong of their Creditors Answ. 1. David might be ignorant of their Debts and it is most likely they concealed that and pretended other causes of their coming to him as the Protection of the Innocent and the Defence of his Just Rites c. 2. They might be and probably were poor Debtors whom their Creditors were obliged to spare and favour Exod. 22. 25. And though their Persons were with David yet their Lands and Goods were liable to their Creditors and every one that was k ‡ Heb. 〈◊〉 soul. discontented e Or bitter in soul i. e. In an Afflicted and Calamitous condition gathered themselves unto him and he became a captain over them f He did not justifie nor maintain any Injustice or Wickedness which some of them possibly might be guilty of but on the contrary he instructed and obliged them to the practise of all Justice and Honesty as appears from Chap. 25. 15. And he onely used them for his just Defence and there were with him about four hundred men 3 ¶ And David went thence to Mizpeh of Moab g So called to distinguish it from that Mizpeh 1 Sam. 7. 5. and he said unto the king of Moab h Partly because he was related to and descended from one of his People Ruth 4. 10. And partly because he was Saul's Enemy 1 Sam. 14. 47. and therefore more likely to be David's Friend Let my father and my mother i Who being very Aged were not able to endure those Journeys and hardships which David foresaw that he was likely to be Exposed to I pray thee come forth and be with you till I know what God will do for me k Till I see the Accomplishment of God's Promise made to me 4 And he brought them before the king of Moab l Into his Presence that he might see them and give them leave to dwell in his Dominion and they dwelt with him all the while that David was in the hold m Either 1. In Mizpeh of Moab which was a very strong Hold. But it is apparent he speaks of some Hold where his Father and Mother were exposed to fear and danger from Saul which they were not in the King of Moab's Royal City Or 2. In the Cave of Adullam mentioned above v. 1. Or 3. In Holes the Singular Number being put for the Plural as is frequent i. e. As long as David was forc'd to go from Place to Place and from Hold to Hold to secure himself for it concern'd David to secure his Father and he did doubtless secure him for all that time and not onely whilest he was in the Hold of Mizpeh or of Adullam which was but a little while 5 ¶ And the prophet * 2 Sam. 24. 11. 1 Chro. 21. 9. 2 Chro. 29. 25. Gad said unto David Abide not in the hold n Do not shut up thy self in Holes and Holds depart and get thee into the land of Judah o Go and shew thy self in the Land of Iudah that thou mayest Publickly put in thy Claim to the Kingdom after Saul's Death and that thy Friends may be invited and encouraged to appear on thy behalf Hereby also God would exercise David's Faith and Wisdome and Courage and so prepare him for the Kingdom and uphold and increase his Reputation among the People Then David departed and came into the forest of Hareth p Where there were many Caves and lurking Places 6 ¶ When Saul heard that David was discovered and the men that were with him now Saul abode in Gibeah under a ‖ Or grove in a high place tree in Ramah q i. e. In the Territory of Gibeah in or near for so the Hebrew Particle is oft used as hath been shewed Ramah Or in the town of Gibeah in an high place for so the Word Ramah unquestionably signifies and so it is here rendred by some both
sheep in abundance and hath called all the kings sons and the captains of the host and Abiathar the priest and behold they eat and drink before him and say ‡ Heb. Let king Adonijah live God save king Adonijah 26 But me even me thy servant x Whom he knew to be acquainted with thy mind and with the mind of God in this matter and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity which now I come to know and Zadok the priest and Benaiah the son of Jehoiada and thy servant Solomon hath he not called 27 Is this thing done by my lord the king and thou hast not shewed it unto thy servant y Who having been an instrument in delivering Gods message to thee concerning thy Successor might reasonably expect that if the king had changed his mind or God had since made some revelation contrary to the former thou wouldest have acquainted me with it as being both a Prophet of the Lord and one whom thou hast always found Faithful to thee and to whom thou hast used to communicate thy secret counsels who should sit on the throne of my lord the king after him 28 ¶ Then king David answered and said Call me Bathsheba z Who upon Nathan's approach to the King had modestly withdrawn her self either into another Room or into another part of this Room more remote from the Bed upon which David lay and she came ‡ Heb. before the king into the kings presence and stood before the king 29 And the king sware and said As the LORD liveth that hath redeemed my soul out of all distress 30 Even as I sware unto thee by the LORD God of Israel saying Assuredly Solomon thy son shall reign after me and he shall sit upon my throne in my stead even so will I certainly do this day 31 Then Bathsheba bowed with her face to the earth and did reverence to the king and said Let my lord king David live for ever a i. e. For a long time as that word is oft used as Chap. 2. 33. Dan. 2. 4. Though I desire thy Oath may be kept and the right of Succession confirmed to my Son yet I am far from thirsting after thy death for his advancement and should rather rejoyce if it were possible for thee to live and enjoy thy Crown for ever 32 ¶ And king David said Call me Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada And they came before the king 33 The king also said unto them Take with you the servants of your lord b i. e. My publick Officers and my Guards and cause Solomon my son to ride upon ‡ Heb. which belongeth to me mine own mule c As a token that the Royal Dignity is transferred upon Solomon and that by my consent Compare Gen. 41. 43. Esth. 6. 8. and bring him down to Gihon d A River near Ierusalem on the West side as may be gathered from 2 Chron. 32. 30. as En-rogel where Adonijah was inaugurated was on the East-side This place David chose either as remore from Adonijah and his company that so the people might go thither and be there without fear of Tumults or Bloodshed or to shew that Solomon was chosen King in opposition to Adonijah or because this was a place of great resort and fit to receive and display that numerous company which he knew would follow Solomon thither or that he might from thence return and make the more magnificent entrance into the City 34 And let Zadok the priest and Nathan the prophet anoint him there king e As they used to do where there was any thing new or doubtful extraordinary in the Succession as 1 Sam. 10. 1. and 16. 12 13. 1 King 19. 15 16. 2 King 9. 3. And this unction signified both the designation of the Persons to the Office and the Gifts and Graces which were necessary for their Office and which they seeking them sincerely from God might expect to receive over Israel and blow ye with the trumpet f To make the action more Solemn and Glorious and Publick and say God save king Solomon 35 Then ye shall come up after him that he may come and sit upon my throne for he shall be king in my stead g My Deputy and Vice-King whilst I live and absolutely King when I die Or if David and Solomon were Joint-Kings it is no more than was afterwards frequent at Rome where the Father and Son or two other persons were not seldom Joint-Emperors and I have ‡ Heb. commanded him So Gr. appointed h And that by Divine direction him to be ruler over Israel and over Judah i This is added partly as being the most Eminent and Royal Tribe it being frequent together with the general distinction to mention one of the most eminent particulars as 1 King 11. 1. Psal. 18. title Mark 16. 7. and partly lest the men of Iudah who were in a special manner invited by Adonijah v. 9. might think themselves exempted from his Jurisdiction 36 And Benaiah the son of Jehoiada answered the king and said Amen k Which was both an approbation of the Kings Fact and a profession of his Allegiance to the new King and a Petition to God to ratify and confirm it The LORD God of my lord the king say so too l The Lord stablish Solomon's Throne in spight of Adonijah and all his other Enemies 37 As the LORD hath been with my lord the king even so be he with Solomon and make his throne greater than the throne of my lord king David m Which Petition albeit it might have offended an unworthy vain-glorious and envious Father he knew would be welcome to so pious and generous a Man as David was and to one so kind and indulgent to his Children 38 So Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada and the Cherethites and the Pelethites went down and caused Solomon to ride upon king Davids mule and brought him to Gihon 39 And Zadok the priest n For though he was not the High-Priest he might do this office especially having the direction of the Prophet Nathan v. 34. took an horn of * Exod. 3â—… 25 32. oil out of the tabernacle o That which David had erected for the Ark 2 Sam. 6. 17. in which Oyl was kept for divers Sacred uses for Moses his Tabernacle was at Gibeon 1 Chron. 16. 39. and 21. 29. which was too remote for the present occasion which required all possible expedition and anointed Solomon and they blew the trumpet and all the people said God save king Solomon 40 And all the people came up after him p Which flocked thither in abundance some out of curiosity to see so Solemn an action others to do their Duty and others in expectation of some advantage
Jordan and I sware to him by the LORD saying * 2 Sam. 19. 23. I will not put thee to death with the sword a Quest. How then could David Lawfully engage Solomon to punish him for it And did David upon his death-bed beaâ—… malice against Shimei Ans. First David was not a private person who might remit such offences without any inconvenience but a publick Magistrate who for the honour and maintenance of Goverment was obliged to punish such insolent and opprobrious Speeches if the necessity of his Affairs had not then engaged him to pass it by Otherwise it appears from divers passages of the Psalms and of this History how free David was from a rancorous and revengeful spirit even towards his Enemies Secondly The following advice is not contrary to David's Oath both because that was onely personal that David would not kill him either at that time as Abishai desired him or whilst he lived and did not oblige his Successors and especially because it was not David's mind that Shimei should be put to death for that fault as is evident for then there was no need of Solomon's Wisdom to find out an occasion but onely of his Justice to punish him for the old crime but for some other competent crime which Solomon's Wisdom narrowly prying into all his actions would easily find out And if the condition which Solomon imposed upon Shimei v. 36 37. seem hard it must be remembred that David onely Swore that he would Pardon him as to life but not that he would exempt him from all punishment or consinement 9 Now therefore hold him not guiltless b Though I have desired his life do not treat him as an innocent Person neither let him go wholly unpunished for thou art a wise man c And therefore wiltst easily find out just occasions to chastise him especially considering his perverse and wicked disposition and knowest what thou oughtest to do unto him d How to punish him not without just cause and yet without any violation of my Oath or reflection upon me or upon Religion for my or thy sake but his hoar head bring thou down to the grave with blood e i. e. With the effusion of his blood with a bloody or violent death 10 * Act. 2. 2â—… and 13. 36. So David slept with his fathers f See of this Phrase Deut. 31. 16. 1 King 1. 21. and was buried in the city of David g i. e. In that part of Ierusalem which was called by his name because he took it from the Iebusites See 2 Sam. 5. 7. 1 Chron. 11. 5. 2 Chron. 5. 2. 11 And the days that David * 2 Sam. 5. 1 Chr. 25. 26 27. reigned over Israel were forty years seven years h More precisely 7 Years and 6 Months 2 Sam. 5. 5. but smaller sums are oft neglected in Scripture-computations reigned he in Hebron and thirty and threee years reigned he in Jerusalem 12 ¶ * 1 Chron. 29. 23. 2 Chron. 1 Then sate Solomon upon the throne of David his father and his kingdom was established greatly i Being settled upon him with universal consent and approbation and with the hearty affections of his People which all Wise men know to be a Prince's best and surest Establishment 13 ¶ And Adonijah the son of Haggith came to Bathsheba the mother of Solomon and she said Comest thou peaceably k Or with some Evil design upon me or my Son which she might well surmise knowing his ambition and envy at Solomon and his hatred against her as the chief occasion of his dejection and he said Peaceably 14 He said moreover I have somewhat to say unto thee And she said Say on 15 And he said Thou knowest that the kingdom was mine l Both by Birthright and by actual Inauguration It seems he could not yet forget his pretence to the Crown noâ—… his ambition for it but continues his claim Which it seems Solomon did apprehend and resent though Bathsheba did not the Wives and Concubines of the late King being reputed to appertain to the Successor See 2 Sam. 12. 8. and that all Israel set their faces on me that I should reign m They looked upon me as their King and David's Successor expecting that David should confirm my Election howbeit the kingdom is turned about n Translated from me to him by the vicissitude of human affairs and the changeable humour of the people and is become my brothers for * 1 〈◊〉 and 2â—… 5. it was his from the LORD o Either First By Gods Providence so disposing David's mind and the Peoples hearts Or rather Secondly By Gods appointment and particular designation wherein he would seem to acquiesce Which he mentions not that he made any Conscience of it or had any regard to it but onely that by this pretence he might deceive both her and Solomon as if he were far from any design of Usurping the Kingdom 16 And now I ask one petition of thee ‡ Heb. 〈◊〉 not away my face deny me not p Heb. do not turn away my face i. e. do not send me out of thy presence sad or ashamed Compare 2 Chron. 6. 42. Psal. 132. 10. And she said unto him Say on 17 And he said Speak I pray thee unto Solomon the king for he will not ‡ Heb. 〈◊〉 away my 〈◊〉 say thee nay that he give me Abishag the 〈◊〉 to wise q Which though it was against a positive Law of God Levit. 18. 7. yet either Adonisah might be ignorant of it being a man more studied in the Affairs of the Court than in the Book of God or might think her not concerned in it because David knew her not Chap. 1. 4. 18 And Bath-sheba said Well I will speak for thee unto the king 19 ¶ Bath sheba therefore went unto king Solomon to speak unto him for Adonijah and the king rose up to meet her and bowed himself unto her and sat down on his throne and caused a ‡ 〈◊〉 〈◊〉 〈◊〉 seat to be set for the kings mother and she sat on his right hand r The most honourable Place next to the King 's See â—… Chron. 18. 18. Neh. 8. 4. Psal. 45. 9. Mat. 20. 21. 20 Then she said I desire one small petition s So she esteemed it because she did not perceive his Design in it and as for that Law Levit. 18. 7. the might apprehend that because David knew her not it was onely a Contract for Marriage and therefore no impediment of her Marriage to any other after his Death which also is the Opinion of some of the late Learned Hebrew Doctors of thee I pray thee say me not nay and the king said unto her Ask on my mother for I will not say thee nay t Supposing thy Request be but small as thou sayst it is and not unlawful nor injurious to my self or
2 Chron. 1. 12. I will as certainly give them as if I had actually done it for future certain things are oft expressed in Scripture in the past time as is well known to all thee that which thou hast not asked both riches and honour so that there ‖ Or 〈◊〉 not been shall not be i So it is true of all the succeeding Kings of Israel of whom he speaks Or hath not been as it is in the Hebrew and so it may be true of all the Kings that then were or had been in the world whereof none was like to him to wit in all the things here mentioned and wherein he is compared with them which is not onely in Riches but also in Wisdom and in Honour or Renown any among the kings like unto thee all thy days k To wit of thy life Whereby he signifies that these gifts of God were not temporary and transient as they were in Saul but such as should abide with him whilst he lived 14 And if thou wilt walk in my ways l This caution God gives him lest his great Wisdom should make him proud or careless or presumptuous as if he were out of all danger and to oblige him to more care and circumspection to avoid the snares and mischiefs to which so much prosperity and glory would probably expose him and withal to justify himself in case he should afterwards alter the course of his Providence towards Solomon and that when men are surprized with Solomon's dreadful fall they might know it was no surprizal to God but that he did foresee it and would over-rule it to his own Glory one way or other to keep my statutes and my commandments * Chap. 15. 5. as thy father David did walk then I will lengthen thy days 15 And Solomon awoke and behold it was a dream m i. e. He perceived that it was a Dream not a vain Dream wherewith men are commonly deluded but a Divine Dream assuring him of the thing which he knew partly by a Divine impression and inspiration thereof in his mind after he was awakened and partly by the vast alteration which he presently found within himself in point of Wisdom and Knowledge and he came to Jerusalem and stood before the ark of the covenant of the LORD n Which was there in the City of David 2 Sam. 6. 17. before which he presented himself in way of Holy Ministration and Adoration which may be noted by the word stood Or that word may note his abode there for some considerable time as the offering of so many Sacrifices required and offered up burnt-offerings o Chiefly for the expiation of his and his peoples sin through the Blood of Christ manifestly signified in these Sacrifices and offered peace-offerings p Solemnly to praise God for all his Mercies and especially for giving him a quiet and fixed possession of the Kingdom and for his Glorious appearance to him in a Dream and for the great promise therein made to him and the actual accomplishment of it since wrought in him and made a feast to all his servants 16 ¶ Then came there two women that were harlots q Or Victuallers for the Hebrew word signifies both See on Ios. 2. 1. And possibly they might be both this by their open profession and the other by their secret practice not that they were common Harlots for neither would Solomon have tolerated such nor durst such have presented themselves before so wise and just a Ruler nor do such use either to bring forth Children or to have such a tender care of and affection to them as these express Yet that they were unmarried persons and so guilty of Fornication seems most probable both because there is no mention of any Husbands whose office it was if there were any such to contest for their Wives and because they lived a solitary life in one House unto the king r Haply they had presented their Cause to the Inferior Courts who could not determine and therefore now they bring it to the King as the Supreme Magistrate and famous for his Wisdom and stood there before him s Desiring and expecting his Sentence in the case 17 And the one woman said O my lord I and this woman dwell in one house and I was delivered of a child with her in the house 18 And it came to pass the third day t So they could not be distinguished by their Age. after that I was delivered that the woman was delivered also and we were together there was no stranger with us in the house u Therefore no Witness on either side and although there might be some sensible difference to an exact observer between the features of the two Children yet it is not probable that was much minded by the Neighbours for though civil Women might assist them both in their Child-births yet it is not likely they would afterwards converse much with them as being persons of suspected fame and the features of the Children especially for so few days night easily be so like that it was difficult to discern the one from the other And the Testimonies of the Women were of equal credit i. e. of none at all save we two in the house 19 And this womans child died in the night because she over-laid it x And so smothered it which she justly conjectures because there were evidences of that kind of death but no appearance of any other cause thereof 20 And she arose at midnight y When I was asleep as she reasonably and truly concluded and took my son from beside me z Either because the really desired the comfort of a Child to be educated by her and owned as hers or because she would not be thought guilty of the Childs death for which she knew not how severely Solomon would punish her while thine handmaid slept a As the might well know because had she been awake she had discovered and prevented her design and laid it in her bosome and laid her dead child in my bosome 21 And when I rose in the morning to give my child suck behold it was dead but when I had considered it in the morning behold it was not my son which I did bear 22 And the other woman said Nay but the living is my son and the dead is thy son and this said No but the dead is thy son and the living is my son Thus they spake before the king b Both peremptorily and vehemently affirmed the same thing oft repeating the same words 23 Then said the king The one saith This is my son that liveth and thy son is the dead and the other saith Nay but thy son is the dead and my son is the living 24 And the king said Bring me a sword and they brought a sword before the king 25 And the king said c With seeming sincerity and earnestness though with a
by other Authors that I may go in and dress it for me and my son that we may eat it and die b For having no more Provision we must needs perish with Hunger For though the Famine was onely in the Land of Israel yet the Effects of it were in Tyre and Sidon which were fed by the Corn of that Land See Acts 12. 20. Or the same Famine might be in those parts also the chief cause of the Famine to wit the Worship of Baal being common to both places 13 And Elijah said unto her Fear not go and do as thou hast said but make me thereof a little cake first c Which he requires as a tryal and exercise of her Faith and Charity and Obedience which he knew God would graciously and plentifully reward and so this would be a great Example to encourage others to the practise of the same Graces upon like occasions and bring it unto me and after make for thee and for thy son 14 For thus saith the LORD God of Israel d In whom I perceive thou trustest The barrel of meal e i. e. The Meal of the Barrel An Hypallage or Metonymy So the cruse of oil â—…or the oil of the cruse shall not waste neither shall the cruse of oil fail until the day that the LORD ‡ Heb. giveth sendeth rain upon the earth 15 And she went and did according to the saying of Elijah f Giving Glory to the God of Israel by believing his Prophet and she and he and her house did eat ‖ Or a full year many days g i. e. A long time even above Two Years See Chap. 18. 1. Heb. days i. e. A full Year as ver 7. namely before the following Event about her Son happened and the rest of the time of the Famine after it 16 And the barrel of meal wasted not h God still Creating new as fast as the old was spent neither did the cruse of oil fail according to the word of the LORD which he spake ‡ Heb. by the hand of by Elijah 17 ¶ And it came to pass after these things that the son of the woman the mistress of the house fell sick and his sickness was so sore that there was no breath i Or no Soul or Life as this Hebrew Word oft signifies i. e. He died as is manifest from the following Verses See also Heb. 11. 35. left in him 18 And she said unto Elijah What have I to do with thee k Wherein have I injured or provoked thee Or Why didst thou come to Sojourn in my House as the following Words seem to Explain these if this be the fruit of it They are Words of a troubled Mind favouring of some rashness and impatience O thou man of God art thou come unto me l Didst thou come for this end that thou mightest severely observe my Sins and by thy prayers bring down God's just Judgment upon me for them as thou hast for the like cause brought down this Famine upon the Nation to call my sin to remembrance m Either 1. To my remembrance that I should by this dreadful Judgment be brought to the knowledge and remembrance of my Sins which have procured it Or rather 2. To God's Remembrance for God is oft said in Scripture to remember sins when he punisheth them and to forget them when he spares the Sinner See 2 Sem. 16. 10. Have I instead of the Blessing which I expected from thy presence met with a Curse and to stay my son 19 And he said unto her Give me thy son n Into mine Arms. And he took him out of her bosom and carried him up into a loft o A private place where he might more freely and fully pour out his Soul to God and use such Gestures or Methods as he thought most proper without any offence or observation where he abode and laid him upon his own bed 20 And he cried unto the LORD and said O LORD my God hast thou also brought evil upon the widow with whom I sojourn by slaying her son p A Prayer full of powerful Arguments Thou art the Lord that canst revive the Child and my God and therefore wiltst not do not deny me She is a widow add not Affliction to the Afflicted deprive her not of the great support and staff of her Age She hath given me kind entertainment let her not fare the worse for her kindness to a Prophet whereby Wicked Men will take occasion to Reproach both her and Religion 21 And he ‡ Heb. measured stretched himself upon the child q Not as if he thought this could contribute any warmth or Life to the Child but partly to express and withal to increase his grief for the Child's Death and his desire of its reviving that thereby his Prayers might be more fervent and consequently more prevalent with God and partly that it might appear That this Miracle though wrought by God alone yet was done for the sake of Elijah and in answer to his Prayers Compare 2 King 4. 34. Ioh. 9. 6. Act. 20. 10. three times and cried unto the LORD r First he stretched himself then he prayed and that for Three times successively and said O LORD my God I pray thee let this childs soul come ‡ Heb. into 〈◊〉 inward parts into him again s By which it is evident That the Soul was gone out of his Body and therefore doth subsist without it after Death Compare Gen. 35. 18. This was a great Request but Elias was incouraged to make it partly by his Zeal for God's Honour which he thought was concerned in it and would be Eclipsed by it partly by the experience which he had of his prevailingpower with God in prayer and partly by a Divine Impulse moving him to desire it 22 And the LORD heard the voice of Elijah and the soul of the child came into him again and he revived 23 And Elijah took the child and brought him down out of the chamber into the house and delivered him unto his mother and Elijah said See thy son liveth 24 ¶ And the woman said to Elijah Now by this I know t Now I am assured of that concerning which I began upon this sad occasion to doubt that thou art a man of God and that the word of the LORD in thy mouth is truth u That the God whom thou professest is the True God and the Doctrine and Religion which thou Teachest is the onely True Religion and therefore henceforth I wholly Renounce the Worship of Idols CHAP. XVIII AND it came to pass after many days that the word of the LORD came to Elijah in the third year a Either 1. From the time when he went to hide himself by the Brook Cerith Six Months before which time the Famine might begin though it was not yet come to extremity And so this being in or
Heathen Authors as Porphyrius Plutarch and others and partly to oblige the Israelites to quit the siege out of compassion or as despairing to Conquer at least without greater loss of men than it was worth him who was resolved to defend himself and City to the utmost extremity that should have reigned in his stead and * Amos 2. 1. offered him for a burnt-offering upon the wall y That the besiegers might see it and be moved by it and there was ‡ Heb. great repentance upon Israel great indignation against Israel z Or great trouble or repentance upon Israel i. e. the Israelitish King and people who was the first cause of the War and had brought the rest into confederacy with him were greatly afflicted and grieved for this barbarous action and resolved to prosecute the War no further and so withdrew their Forces as also did their Allies and returned to their several Homes Which they were the more willing to do because the Kingdom and Countrey of Moab were so ruinated both as to their Men and Cities or Villages and Lands that they were all secure of any great annoyance from it and they departed from him and returned to their own land CHAP. IV. NOw there cried a certain woman of the wives of the sons of the prophets a Who though they were wholly devoted to Sacred employment were not excluded from Marriage no more than the Priests and Levites unto El sha saying Thy servant my husband is dead and thou knowest that thy servant did fear the LORD b His poverty therefore was not procured by his idleness or prodigality or rather wickedness but by his Piety because he would not comply with the Kings way of worship and therefore lost all worldly advantages and the creditor is come to take unto him my two sons to be bond-men c Either to use them as his slaves or to sell them to others according to his Law Of which see Exod. 21. 2. Levit. 25. 39. Isa. 50. 1. Matth. 18. 25. 2 And Elisha said unto her What shall I do for thee d How shall I relieve thee who am my self poor Tell me what hast thou in the house e Which may contribute to the Payment of thy Debts or at least to the satisfaction of thy Creditors who may perchance deal favourably with thee through my persuasion And she said Thine hand-maid hath not any thing in the house save a pot of oil f Which was useful for divers things about the Service of God and health or delight or ornament and other uses of men See Iudg. 9. 9. 3 Then he said Go borrow thee vessels abroad of all thy neighbours even empty vessels ‖ Or 〈◊〉 not borrow not a few 4 And when thou art come in thou shalt shut the door upon thee g Partly that none may hinder thee from minding thy work of filling and removing the Vessels which will require attention and diligence partly that thou alone maist enjoy the benefit of it partly lest any of thy Creditors should break in upon thee and seize upon thy borrowed Vessels before they are filled partly that thy mind being freed from distraction may be wholly employed in Prayer and Praising of God and partly that it may be manifest that this is the work of God alone and upon thy sons and shalt pour out h Out of the Pot in which God multiplied the Oil from time to time into all those vessels and thou shalt set aside that which is full 5 So she went from him and shut the door upon her and upon her sons who brought the vessels to her and she poured out 6 And it came to pass when the vessels were full that she said unto her son i To one of them for she had two v. 1. Bring me yet a vessel And he said unto her There is not a vessel more And the oil stayed k To teach us that we should not waste any of Gods Good Creatures and that God would not work Miracles unnecessarily 7 Then she came and told the man of God and he said Go sell the oil and pay thy ‖ Or creditor debt and live thou and thy children of the rest l First do Justice to others and then take care of thy self and Children 8 ¶ And ‡ Heb. there was a day it â—…ell on a day that Elisha passed to Shunem m A City in Issachar near Mount Carmel Ios. 19. 17 18. whither the Prophet frequently went where was a great woman n For Estate or Birth and Quality See Gen. 24. 35. 1 Sam. 25. 2. and she ‡ Heb. laid â—…old on him constrained him o By her importunate desire to eat bread p To take his repast there And so it was that as oft as he passed by he turned in thither to eat bread 9 And she said unto her husband Behold now I perceive that this is an holy man of God q A Prophet as Iudg. 13. 6. and that of eminent Holiness by our kindness to whom we shall procure a blessing to our selves which passeth by us continually 10 Let us make a little chamber I pray thee on the wall r That he may be free from the noise of Family-business and enjoy that privacy which I perceive he desireth for his Prayers and Meditations and let us set for him there a bed and a table and a stool and a candlestick s He will not be troublesome or thargeable to us he cares not for rich Furniture or costly Entertainment and is content with bare necessaries and it shall be when he cometh to us that he shall turn in thither 11 And it fell on a day that he came thither and he turned into the chamber and lay there 12 And he said to Gehazi his servant Call this Shunammite And when he had called her she stood before him s i. e. Before the Prophet in the door of his Chamber as it is said ver 15. The relation seems to be a little perplexed but may be thus conceived It is in this Verse recorded in the general That the Prophet sent Gehazi to call her and that the came to him upon that call then follows a particular description of the whole business with all the circumstances first of the message with which Gehazi was sent when he went to call her and of her answer to that message ver 13. and of Gehazi's conjecture thereupon ver 14. and then of her coming to the Prophet at his call which is there repeated to make way for the following passages 13 And he said ‖ Or had said unto him Say now unto her Behold thou hast been careful for us with all this care What is to be done for thee t Where with shall I recompence all thy care and kindness to me and my Servant Wouldest thou be spoken for to the king or to the captain
amongst others his obstinate cleaving to the Idolatry of the Calves and the Whoredoms and Witchcrafts of his Mother Iezabel 2 King 9. 22. and the Wickedness of his People which was the true and proper cause of this and all their Calamities and lays the blame of all upon Elisha either supposing that he who had the Spirit of Elijah resting upon him had brought this Famine by his Prayers as Elijah had formerly done 1 King 17. 1. or because he had encouraged them to withstand the Syrians by promising them help from God in due time or because he would not by his intercession to God and the working of a Miracle deliver them from these Calamities as he easily could have done But he did not consider that the Prophets could not work what Miracles and when they pleased but onely as far as God saw fit whose time was not yet come otherwise it was Elisha's Interest as well as theirs to be freed from this distress 32 But Elisha sat in his house u In the House where he Iodged for he had no House of his own having forsaken all when he followed Elijah 1 King 19. 20 21. and the elders x So they might be called Either First From their age Or rather Secondly From their office which was either Ecclesiastical or Civil so they were either the Sons of the Prophets or rather some Godly men who were then in some Power and Office either in the Court or Army or City as may seem probable from what he requires of them And though Ioram was a wicked King and most of his Officers probably like himself yet there were some of them whom Elisha's Holy Life and Powerful Ministry and Glorious Miracles and the great and publick benefits procured by him had won to God and to the True Religion at least to the profession of it among which Iehu might be one and these were here sitting with him either to receive comfort and counsel from him in this distressed time or rather to solicite him to use his Power with God for their relief which accordingly he doth and in compliance with them not out of any fear of the King from which he very well knew by frequent experience and certain assurance that God both could and would deliver him he gives the following answer chap. 7. 1. sat with him and the king sent a man from before him y Or one of them who stood before his face one of his Guard or some other Officer to take away his head as it follows but ere the messenger came to him he said to the elders z Being admonished by God of his danger See ye how this son of a murderer a The genuine Son of that wicked Ahab the Murderer of the Lords Prophets 1 King 18. 4. and 21. 9. whose son he is not by Birth onely but also by his Manners and Bloody disposition Compare Ioh. 8. 44. This expression may seem very harsh and unfit nor is it to be drawn into imitation by others but it must be considered that he was an extraordinary Prophet intrusted with a Power in some sort superior to that of Ioram and had Authority to controle and rebuke him in the Name of the King of kings hath sent to take away mine head b To kill me before he hear what I have to say Look when the messenger cometh shut the door and hold him c Not the King but the Messenger who was last mentioned that he may not break in upon me and take away my life before the King comes fast at the door Is not the sound of his masters feet behind him d You shall not need to hold him long for the King is just at his heels coming as is probable either to recall his rash and furious sentence or at least to debate the matter with the Prophet and to procure relief 33 And while he yet talked with them behold the messenger came down unto him e To wit to the Door where also we are to understand that he was held fast that he could not come at the Prophet till the King came as the Prophet had commanded them to do and he said f Either 1. The Messenger in the Kings name and words Or Secondly The King himself who though not here named may be presumed to be present both by the Prophets prediction of his speedy coming and by the presence of the lord on whose hand the king leaned chap. 7. 2. Behold this evil g This dreadful Famine which is now so extream that Women are forced to eat their own Children is of the LORD h He hath inflicted it and for ought that I see he will net remove it Thus he lays all the blame upon God not as he ought upon his own and his Mothers wickedness which provoked God who doth not willingly afflict to send this heavy Judgment upon him what should I wait for the LORD any longer i Thou bidst me wait upon God for help but I perceive I may wait long enough before deliverance comes I am weary with waiting I can wait no longer CHAP. VII THen Elisha said a Either to the Messenger to be reported to the King or rather to the King being then come to him as it is expressed ver 18. and to his Courtiers who were come with him ver 2. Hear ye the word of the LORD Thus saith the LORD b The Lord whom you have so highly offended and at present despise and refuse to wait upon of his own meer Grace and Bounty hath sent you the glad tidings of your deliverance To morrow about this time shall a measure c Heb. Seah a Measure containing six Cabs or 144 Egg-shells or about a Peck and a Pottle of our Measure of fine flour be sold for a shekel d Compare this with chap. 6. 25. and two measures of barley for a shekel in the gate of Samaria 2 Then ‡ Heb. a lord which belonged to the King leaning upon his hand a lord on whose hand the king leaned e When he walked See chap. 5. 18. answered the man of God and said Behold if the LORD would make windows f Through which he could Rain down Corn as once he did Manna in heaven might this thing be And he said Behold thou shalt see it with thine eyes but shalt not eat thereof g A just punishment for such peremptory unbelief whereby he made not onely the Prophet but even God himself in whose Name it was evident Elisha said and did this and other things a lyar 3 ¶ And there were four leprous men at the entring in of the gate h To wit of the City out of which they were shut by virtue Gods Law Lev. 13. 46. and 14. 3 either the dwelling-place of the Lepers was near the Gate or they were come very near the Gate for fear of the Syrians and they said one to another Why sit
it not good if peace and truth be in my days k Which he speaks not as if he were careless and unconcerned for his Posterity which neither the common inclinations and affections of Nature in all Men nor that singular Piety and Charity which was eminent and manifest in Hezekiah can suffer us to believe or for the Church and People of God for whose welfare he was so solicitous and industrious in the whole course of his Life but because it was a singular favour that this Judgment did not immediately follow his sin the cause of it but was suspended for a longer time 20 ¶ And the rest of the acts of Hezekiah and all his might and how he made a pool and a conduit and brought water into the city are they not written in the book of the chronicles of the kings of Judah 21 And Hezekiah slept with his fathers and Manasseh his son reigned in his stead CHAP. XXI MAnasseh * â—… 〈◊〉 33. 1. was twelve years old when he began to reign and reigned fifty and five years in Jerusalem a In which time the Years of his Imprisonment are comprehended 2 Chron. 33. 11. and his mothers name was Hephzi-bah 2 And he did that which was evil in the sight of the LORD b Partly by the instigation of the wicked Princes of Iudah who in Hezekiah's time were secret Enemies to his Reformation and now when their Fetters were knock't off by Hezekiah's death break forth into open Hostility against it and corrupt the Kings tender years with their wicked counsel and principally by his own vicious inclination after the abominations of the heathen whom the LORD cast out before the children of Israel 3 For he built up again the high places * 〈◊〉 18. 4. which Hezekiah his father had destroyed and he reared â—…p altars for Baal and made a grove as * 1 〈◊〉 16. 33 did Ahab king of Israel and worshipped all the host of heaven c The Stars which the Gentiles had transformed into gods See on Deut. 4. 19. and served them 4 And * 〈◊〉 32. 34. he built altars in the house of the LORD d i. e. In the Temple its self in the Holy-place because this is distinguished from the courts of the house ver 5. of which the LORD said * 2 Sam. 7. 13. 1 〈◊〉 8. 29. 〈◊〉 9. 3. In Jerusalem will I put my Name e That place I have peculiarly Consecrated to my Worship and Honour which made it the greater Injustice and Impiety and Sacriledge to Alienate it from God and to Dedicate it or any part of it especially the Temple to the service of Idols whom God abhorreth 5 And he built altars for all the host of heaven in the two courts f The one of the Priests the other of the People 1 King 6. 36. of the house of the LORD 6 And * Lev. 18. 2â—… and 2â—… â—… he made his son pass through the fire g Of which see the Notes on Lev. 18. 21. and 2 King 16. 3. and observed times h i. e. Lucky or unlucky days or seasons for the dispatch of businesses according to the superstitious practise of the Heathens See Esth. 3. 7. See also Lev. 19. 26. Deut. 18. 10 11. and used inchantments and dealt with familiar spirits and wizards he wrought much wickedness in the sight of the LORD to provoke him to anger 7 And he set a graven image of the grove i Either First The Image of that Baal which was worshipped in the Grove Or Secondly A representation of the Grove as may seem by comparing chap. 23. 6. Or Thirdly The Graven Image of Asherah a god or goddess so called possibly the same called elsewhere Ashtaroth See Iudg. 6. 25 28. 2 King 23. 6. 2 Chron. 15. 16. that he had made in the house of which the LORD said to David and to Solomon his son * 2 Saâ—… â—… 1â—… 1 King â—… 〈◊〉 and 9. 3. Chap. 23. 27 Psal. 1â—… 13. In this house and in Jerusalem which I have chosen out of all the tribes of Israel will I put my Name for ever 8 Neither will I make the feet of Israel move any more out of the land k They shall no more be carried Captives into a strange Land as it had happened before which I gave their fathers onely if they will observe to do according to all that I have commanded them and according to all the law that my servant Moses commanded them 9 But they hearkened not and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel l Partly because they were not contented with those Idols which the Canaanites worshipped but either themselves invented or they borrowed from other Nations many new Idols and kinds of Idolatry and partly because as their light was far more clear their obligations to God infinitely higher and their helps and antidotes against Idolatry much stronger than the Canaanites had so their sins though the same in kind were unspeakably worse in respect of these dreadful aggravations 10 ¶ And the LORD spake by his servants the prophets saying 11 * Jer. 15. 4. Because Manasseh king of Judah hath done these abominations and hath done wickedly above all that the Amorites m i. e. The Canaanitish Nations all so called from one eminent part of them See on Gen. 15. 16. did which were before him and hath made Judah also to sin with his idols n By his Example Encouragement Counsel Authority and Command 12 Therefore thus saith the LORD God of Israel Behold I am bringing such evil upon Jerusalem and Judah that whosoever heareth of it both * 1 Sam. 3. 11. his ears shall tingle o By the great commotion which such terrible reports shall cause in the hearts and heads of the hearers See on 1 Sam. 3. 11. Ier. 19. 3. 13 And I * Isa. 34. 11. will stretch over Jerusalem the line of Samaria p She shall have the same measure and lot i. e. the same Judgments which Samaria had The line is oft put for ones lot or portion as Psal. 16. 6. 2 Cor. 10. 16. because mens portions or possessions used to be measured by Lines Psal. 78. 55. Amos 7. 17. Or it is a Metaphor from workmen who mark out by Lines what parts of the Building they would have thrown down and what they would have stand See Isa. 34. 11. Lam. 2. 8. Amos 7. 7 8. Zech. 1. 16. Or it is an allusion to that fact of David who destroyed the Moabites by a measuring Line 2 Sam. 8. 2. ‡ Heb. over the House of Manasseh and the plummet of the house of Ahab and I will wipe Jerusalem as a man wipeth a dish ‡ Heb he wipeth and turneth it upon the face thereof wiping it and turning it upside down q As men do with a
and famous a Change of the Iewish Affairs as this Captivity made this being the usual way of the Romans and Greeks and other more Ancient and Eastern Nations to compute the times from the great Changes and Revolutions hapning among them And that this was the practise of the Iews in the Computation of these very times is evident from the use of it in the Prophecy of Ezekiel Chap. 1. 2. which was the fifth year of Iehojakim's captivity and Chap. 33. 21. in the Twelfth year of our Captivity and Chap. 40. 1. in the Twenty fifth year of our captivity 3. To all this might be added That some here acknowledge an Error of the Scribe and affirm That in the first and best Copies in 2 Chron. 36. 9. it was not eight but eighteen which they gather from hence because those two Ancient and Venerable Translators the Syriack and Arabick read there as it is here was eighteen years old which they say they would never have presumed to do if they had not so read it in those Hebrew Copies out of which they drew their Translation or in some of them and he reigned in Jerusalem three months l And ten days which are added 2 Chron. 36. 9. But such small sums are frequently omitted in great Numbers See on Gen. 15. 13. 1 King 16. 8. and his mothers name was Nehushta the daughter of Elnathan of Jerusalem 9 And he did that which was evil in the sight of the LORD according to all that his father had done 10 ¶ * 〈◊〉 1. 1. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem and the city ‡ 〈◊〉 came 〈◊〉 was besieged m Either 1. Because the people had made Iehojachin King without his consent Or 2. Because he had some notice or at least a suspition of his intentions to Rebel against him and to joyn with Egypt against him as Zedekiah his Successor did But whatsoever was the Second and Immediate cause of it the chief Cause was God's commandment or the direction of his Providence as it was said ver 3. 11 And Nebuchadnezzar king of Babylon came against the city and his servants did besiege it 12 And Jehoiachin the king of Judah went out to the king of Babylon n i. e. Yeilded up himself and the City into his hands and this by the counsel of Ieremiah and to his own good he and his mother and his servants and his princes and his ‖ 〈◊〉 〈◊〉 officers and the king of Babylon took him in the eighth year of his reign o i. e. Of Nebuchadnezzar's Reign as appears by comparing this with Chap. 25. 8. and because Iehojachin Reigned not half a year 13 * 〈◊〉 17. 〈◊〉 And he carried out thence all the treasures of the house of the LORD and the treasures of the kings house and cut in pieces all the vessels of gold q i. e. The most and choicest of them by comparing this with ch 25. 14 15. which Solomon king of Israel had made r So he expresseth it either First Because these Vessels were made by the godly Kings of Iudah instead of those which Solomon made and so they go by his name as the Ship of the Argonaâ—…ts was still reputed the same Ship though it was from time to time recruited with new materials until nothing of the old was left Or Secondly Because though the City and Temple had been risted more than once both by the Kings of Egypt and Israel and by the wicked Kings of Iudah yet these golden Vessels were preserved from them either by the care of the Priests who hid them out of the way or by the clemency of the Conquerors and the reverence which they bare to such sacred Instruments or by the special providence of God disposing their hearts to leave them Or if they had been taken away by any of these Kings they might afterwards be recovered by the intreaty or at the cost of the godly Kings of Iudah in the temple of the LORD as the LORD had said p Or rather took away as this word elsewhere signifies or cut off to wit from the Temple For why should they cut in pieces those Vessels which might conveniently be carried away And that they were not cut in pieces but reserved whole is manifest from Ezra 1. 7. and Dan. 5. 2 3. 14 And he carried away all Jerusalem s i. e. The Inhabitants of Ierusalem not simply all but the best and most considerable part as the following words explain and restrain it and * 〈◊〉 24. 1. all the princes and all the mighty men of valour even ten thousand t Which are more particularly reckoned up v. 16. where there are 7000 mighty men and a thousand Smiths and those mentioned v. 15. make up the other 2000. â—… Which might furnish them with new Arms and thereby give him fresh trouble captives and all the crastsmen and smiths â—… none remained save the poorest sort of the people of the land 15 And * Chron. â—…6 〈◊〉 2 6. he carried away Jehoiachin to Babylon and the kings mother and the kings wives and his ‖ Or 〈◊〉 officers and the mighty of the land those carried he into captivity from Jerusalem to Babylon 16 And all the men of might even seven thousand and craftsmen and smiths a thousand all that were strong and apt for war even them the king of Babylon brought captive to Babylon 17 ¶ And * 〈◊〉 37. 1. the king of Babylon made Mattaniah * 1 Chron. 3. 〈◊〉 his fathers brother king in his stead and changed his name to Zedekiah x That he might admonish hâ—…m of what this Name signifies the justice of God which had so severely Punished Iehojakim for his Rebellion and would no less certainly overtake him if he should be guilty of the same Rebellion and Perfidiousness of which his Predecessor was guilty 18 * 2 Chr. 36. 1 Jer. 37. 1. and 52. 1. Zedekiah was twenty and one years old when he began to reign and he reigned eleven years in Jerusalem and his mothers name was * Chap. 23. 31. Hamutal the daughter of Jeremiah of Libnah 19 And he did that which was evil in the sight of the LORD according to all that Jehoiakim had done 20 For through the anger of the LORD it came to pass in Jerusalem and Judah until he had cast them out from his presence that Zedekiah rebelled against the king of Babylon y Thus the Peoples Sins were the true Cause why God gave them wicked Kings whom he suffered to do wickedly that they might bring the long-deserved and threatned Punishments upon Themselves and their People CHAP. XXV ANd it came to pass * 2 Chr. 36. 17. Jer. 34. and 3â—… 1. Ezelâ—… 24. 1. in the ninth year of his reign in the tenth month in the tenth day of the month that Nebuchadnezzar King of Babylon came he and
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
32. to Jerusalem 2 And Jehu the son of Hanani the seer b Of whom see 1 Kin. 16. 1 2. went out to meet him and said to king Jehoshaphat shouldest thou help the ungodly and * Psal. 139. 21. love them that hate the LORD c Was this agreeable to thy Duty and Love which thou proâ—…essest to God and Godliness that thou hast entred into so strict an Alliance and Friendship with wicked Ahab my sworn Enemy and given such Assistance to him therefore is wrath upon thee from before the LORD d Therefore God is angry with thee and will chastise thee for this Miscarriage Which he did partly by stirring up the Moabites and others to invade him ch 20. partly by permitting his Eldest Son Jehoram to kill all his Brethren ch 21. 4. and principally by bringing that sore and almost general Destruction upon his Grandchildren by Jehu 2 King 9. 27. and 10. 13 14. which was the proper Fâ—…uit of his Alliance with Ahab 3 Nevertheless there are * Ch. 17. 4. 6. good things found in thee e i. e. Good Works proceeding from an Honest Heart which God more regards than this particular Errour and therefore though he will chasten thee yet he will not utterly destroy thee in that thou hast taken away the gâ—…oves out of the land and hast prepared thine heart f Or directed or set thy heart i. e. Thou hast sought and served God with all thy Heart and not feignedly as many others do And this work of preparing or directing his heart is here ascribed to Jehoshaphat as elsewhere it is attributed to God Prov. 16. 1. Phil. 2. 13. because it is mans Action but performed by Gods Grace preventing enabling and enclining him to it to seek God 4 And Jehoshaphat dwelt at Jerusalem and †Heb. he returned and went out he went out again through the people from Beersheba to mount Ephraim h i. e. Through his whole Kingdom whereof these were the two Bounds and brought them back unto the LORD God of their fathers i Such of them as had revolted from God to Idols he reclaimed by his good Counsel and Example and by the Instructions of the Levites and Priests whom doubtless now he carried with him as he sent them before with his Officers of State g Once he went by his Officers ch 17. 7 c. Now he went in his own person 5 And he set Judges in the land throughout all the fenced cities of Judah city by city k In every City for it self and the Country adjacent that Justice might be administred with the most ease and convenience to the People and they might not all be forced to go up to Jerusalem 6 And said to the judges Take heed what ye do for * Deut. 1. 17. ye judge not for man but for the LORD l You represent Gods Person to whom Judgment belongeth and you have your Commission and Power from God and not from Man onely and your Administration of Justice is not onely for Mans good but also for Gods Honour and Service * Psal. 82. 1. Eccles. 5. 8. who is with you m Both to observe your Carriage and to 〈◊〉 you against all those Enemies whom the Impartial Exercise of Justice may provoke †Heb. in the matter of Iudgment in the judgment 7 Wherefore now let the fear of the LORD be upon you take heed and do it for there is no iniquity with the LORD our God nor * Deut. 10. 17. Job 34. 19. Act. 10. 34. Rom. 2. 11. Ephes. 6. 9. Col. 3. 25. 1 Pet. 1. 17. respect oâ—… persons n And therefore you are in Gods stead and do his Work and must give an Account to him must imitate God here Of respect of persons see Deut. 10. 17. job 34. 19. Act. 10. 34. nor taking of gifts o So as to pervert Judgment for them by comparing this with Exod. 23. 8. Deut. 16. 19. Prov. 17. 23. 8 Moreover in Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Iâ—…rael p Who were not Priests and Levites but such persons of other Tribes as were most Eminent for their Dignity Ability and Integrity But whether these persons made up one Court called the Sanhedrim by which all Causes Ecclesiastical and Civil were decided or there were two distinct Courts the one Ecclesâ—…astical consisting of the Priests and Levites the other Civil consisting of the Chief of the Fathers of Israel belongs to another place to determine and requires more words than the Nature of this Work can permit for the * Deut. 16. 18. judgment of the LORD q i. e. For Sacred matters concerning the Laws and Worship and Service of God and for controversiâ—…s r For Matters of Difference between Man and Man †Heb. and they returned whâ—…n they returned to Jerusalem s i. e. When Jehoshaphat and his Company were returned to Jerusalem then he made this Order â—…ing establishing Judges there But so this last Clause may seeâ—… superfluous and tautological being more than implyed in the beginning of the Verse Or rather when they i. e. the Causes and Controversies last mentioned shall return or be returned tâ—… Ierusalem i. e. When the Causes shall be so difficult that the Judges ordained in every City cannot determine them or when your Brethren that dwell in every City shall come to you as it is expressed v. 10. appealing from their City-courts to the great 〈◊〉 or Councel at Jerusalem Of which see on Exod. 18. 26. 〈◊〉 1. 17. 17. 8. As for the Phrase not onely Persons but Thingâ—… are said to return or be returned as Blood 1 King 2. 33. and Clouds Eccles. 12. 2. and Reproach Hos. 12. 14. If it be further objected that these Causes were never brought to Jerusalem before and therefore cannot be properly said to be returned thither That may be answered both from the usage of our Law wherein sucâ—… Causes are said to be returned to Westminster which never were there before and from the use of Scripture wherein sinners are commonly said to return to the Lord though they had never been with the Lord in that Sence before but were estranged from God even from the Womb till the Time of their Conversion And tâ—…e Dust i. e. Mans Body is said to return to the Earth Eccles. 12. 7. though it was never there before 9 And he charged them saying Thus shall ye do in the fear of the LORD faithfully and with a perfect heart t Passing such Sentences with your Mouths as your own Minds and Consciences upon the hearing of the Parties shall judge to be Just and not acting against your own Consciences for 〈◊〉 Motives as Corrupt Judges do 10 And what cause soever shall come to you of your brethren that dwell in their cities between blood and blood u Of
for my safety and success 17 So Mordecai †Heb. 〈◊〉 went his way and did according to all that Esther had commanded him CHAP. V. 1 NOW it came to pass on the third day a Of which see the notes on ch 4. 16. that Esther put on her * Chap. 6. â—… 8. 15. royal apparel b That she might render her self as amiable in the Kings Eyes as she could and so obtain her request and stood in the inner court of the kings house over against the kings house and the king â—…at upon his royal throne in the royal house over against the gate of the house 2 And it was so when the king saw Esther the queen standing in the court that she * Chap. 5. â—… 7. 3. obtained favour in his sight and the king held out to Esther the golden scepter that was in his hand c In testimony that he pardoned her presumption and accepted her person and was ready to grant her petition so Esther drew near and touched the top of the scepter d In token of her thankful acceptance of the Kings great favour and of her reverence and submission to his Majesty whereof that might possibly be an usual token and it may be at the kings call and invitation to her to come near to him 3 Then said the king unto her What wilt thou queen Esther and what is thy request * See 〈◊〉 â—… 23. it shall be even given thee to the half of the kingdom 4 And Esther answered If it seem good unto the king let the king and Haman e Whom she invited partly that by shewing such respect to the Kings great favourite she might insinuate her self into the Kings good opinion and affection and partly that if she saw fit she might then present her request to the King come this day unto the banquet that I have prepared for him 5 Then the king said Cause Haman to make hast that he may do as Esther hath said so the king and Haman came to the banquet that Esther had prepared 6 And the king said unto Esther at the banquet of wine f Either 1. At the latter end of the feast when they used to drink Wine more freely whereas in the former part most of their drink was water Or 2. At her banquet which is so called because it consisted not of meats which probably the King had plentifully eaten before at his own Table but of Fruits and Wines which banquets were very frequent among the Persians What is thy petition and it shall be granted thee and what is thy request even to the half of the kingdom it shall be performed 7 Then answered Esther and said My petition and my request is 8 If I have found favour in the â—…ight of the king and if it please the king to grant my petition and †Heb. 〈◊〉 to perform my request let the king and Haman come to the banquet that I shall prepare for them and I will do to morrow as the king hath said g. f I will acquaint thee with my humble request She did not present her petition at this time but delayed it till the next meeting either through modesty or because she was a little daunted with the Kings presence and had not yet good courage to propose her request or in policy because she would further engage the Kings affection to her by a second entertainment and would also intimate to him that her petition was of a more than ordinary nature and principally by direction and disposition of the divine providence which took away her courage or utterance for this time that she might have a better opportunity for it the next time by that great accident which happened before it 9 Then went Haman forth that day joyful and with a glad heart but when Haman saw Mordecai in the kings gate that he stood not up nor moved for him h Partly lest he shouldâ—…eem or â—…e interpreted to give him that adoration which he hitherto had justly denied partly because by his bloody and barbarous design and practise he had put off all humanity and forfeited all respect and partly to shew how little he â—…eared him and that he had a firm confidence in his God that he would deliver him and his people in this great exigency which he was the more encouraged to hope because God had enclined Esthers heart to that pious valiant resolution of interceding with the King which he doubted not would meet with good success he was full of indignation against Mordecai 10 Nevertheles Haman refrained himself i From taking present vengeance upon Mordecai to which he was strongly inclined which he might easily have effected either by his own or any of his servants hands without any expectation or fear of inconvenience to himself who having obtained licence to destroy an whole nation could easily get a pardon for having killed one obscure and infamous member of it Herein therefore Gods wise and powerful providence appeared in disposing Hamans heart contrary to his own inclination and interest and making him as it were to put fetters upon his own hands and when he came home he sent and †Heb. 〈◊〉 〈◊〉 called for his friends and Zeresh his wife 11 And Haman told them of the glory of his riches k Partly to gratify his own vain-glorious humour and partly to aggravate Mordecai's impudence in denying him civil respect and to alleviate his own vexation caused by it and the multitude of his children and all the things wherein the king had promoted him and how he had advanced him above the princes servants of the king 12 Haman said moreover Yea Esther the queen did let no man come in with the king unto the banquet that she had prepared but my self and to morrow am I invited unto her also with the king l Thus he makes that matter of glorying which was designed for and the occasion of his 〈◊〉 ruine So ignorant are the wisest men and subject to faâ—…al mistakes rejoycing when they have most cause of fear and grief and sorrowing for those things which tend to joy and comfort 13 Yet all this availeth me nothing m i. e. Gives me no content Such torment did his envy and malice bring upon him so long as I see Mordecai the Jew sitting at the kings gate n Enjoying that honour and priviledge without disturbance and denying me the worship due to me by my place and by the Kings command though this last and the chief cause of his rage he was somewhat ashamed to express Either Mordecai was come having laid by his sackcloth for this time that he might be in a capacity of coming thither and so of understanding how matters proceeded Besides this was a private fast and so he was not oblig'd alwaies to wear his sackcloth in publick during the whole time of the fast though he did once
I despair No I will not I know he is a just and a faithful and merciful God and he knows that mine Heart is upright before him and that I am no Hypocrite but c Though I will trust in him yet I will humbly expostulate the matter with him I will †Heb. prove or argue maintain mine own ways d I will argue or prove or demonstrate my ways i. e. I will make a full free Confession of the whole course of my Life and I will boldly though submissively assert mine own Integrity which he also will I doubt not acknowledge And what I have done amiss I will as freely confess and make Supplication to my judge for the pardon of it before him e Before his Tribunal for I desire no other Judge but him 16. He also shall be or is my Salvation f I rest assured that he will save me out of these miseries sooner or later one way or other if not with a temporal yet with an eternal Salvation after Death of which he speaks Ch. 19. 25 c. for g Or but as this particle commonly signifies for this Clause is put by way of opposition to the former and the sense is But if I were an Hypocrite as you alledge I durst not present my self before him to plead my Cause with him as now I desire to do nor could I hope for any Salvation from or with him in Heaven an Hypocrite shall not come before him 17. Hear diligently my Speech h This he desired before v. 6. and now repeateth either because they manifested some neglect or dislike of his Speech and some desire to interrupt him Or because he now comes more closely to his business the foregoing Verses being mostly in way of Preface to it and my declaration i i. e. The words whereby I declare my Mind with your Ears 18. Behold now I have ordered my †Heb. judgment Cause k To wit within my self I have seriously and sincerely considered the state of my case and what can be said either for me or against me and am ready to plead my Cause I know that I shall be justified l i. e. Acquitted by God from that Hypocrisie and Wickedness wherewith you charge me and declared a righteous and innocent person humane Infirmities excepted 19. Who is he that will plead with me m Where is the man that will do it Nay Oh that God would do it which here he implies and presently expresseth For now if I hold my Tongue I shall give up the Ghost n My grief for Gods heavy Hand and for your bitter Reproaches would break my Heart if I should not give it vent 20. Only do not Two things unto me o Which Two he expresseth v. 21. then will I not hide my self from thee p Then shall I boldly present my self and Cause before thee 21. * Ch. 9. 34 35. 33. 7. Withdraw thine hand far from me q i. e. Suspend my Torments during the time of my pleading with thee that my Mind may be at liberty and let not thy dread make me afraid r Do not present thy self to me in terrible Majest neither deal with me in rigorous Justice but hear me meekly as one man heareth another and plead with me upon those gracious Terms wherewith thou usest to deal with Mankind 22. Then call thou and I will answer or let me speak and answer thou me s Then chuse thy own Method Either do thou charge me with Hypocrisie or more than common Guilt and I will deâ—…end my self Or I will argue with thee concerning thy extraordinary severity towards me and do thou â—…hew me the reasons of it This proposal savoured of too great self-confidence and of Irreverence towards God for which and such like Speeches he is reproved by God Ch. 38. 2 3. 40. 2. 23. How many are mine Iniquities and sins t That I am a sinner I confess but that I am guilty of so many or such heinous Crimes as my Friends suppose I utterly deny and if I be so do thou O Lord discover it to my shame Make me to know my transgression and my Sin u If peradventure my heart deceive me therein for I am not conscious to my self of any enormous crime 24. Wherefore hidest thou thy Face x i. e. Withdrawest thy favour and help which thou didst use to afford me as this Phrase is commonly used as Deut. 31. 17. Psal. 13. 1. 102. 2. c. and * Deut. 32. 20. Ruth 1 21. Ch. 16. 9. 19. 11. 33. 10. holdâ—…st me for thine Enemy y i. e. Dealest as harshly with me as if I were thy professed Enemy 25. * Isa. 42. 3. Wilt thou break a Leaf driven to and fro And wilt thou pursue the dry stubble z Doth it become thy infinite and excellent Majesty to use all thy might to crush such a poor impotent frail Creature as I am that can no more resist thy Power than a Leaf or a little loose and dry straw can resist the fury of the Wind or Fire 26. For thou writest a i. e. Thou appointest or inflictest A Metaphor from Princes or Judges who antiently used to write their Sentences or Decrees concerning Persons or Causes brought before them See Psal. 149. 9. Ier. 22. 30. Ioh. 19. 22. bitter things b i. e. A terrible Sentence or most grievous punishments against me and * Psa. 25. 7. makest me to possess the Iniquities of my Youth c Thou dost now at once bring upon me the punishment of all my sins not excepting those of my Youth which because of the Folly and weakness of that Age are usually excused or winked at or at least but gently punished 27. * Chap 〈◊〉 11. Thou puttest my Feet also in the stocks d Thou encompassest me with thy Judgments that I may have no way or possibility to escape and †Heb. observest lookest narrowly unto all my Paths e When thou hast me fast in Prison thou makest a strict and diligent search into all the actions of my life that thou mâ—…ist find matter to condemn me thou settest a Print upon the †Heb. roots Heels of my Feet f i. e. Thou followest me close at the Heels either to observe my Actions or to pursue me with thy Judgments so that thou dost oft tread upon my Heels and leave the prints of thy Footsteps upon them 28. And he g Either 1. Man or Iob supposed to be Gods Adversary in this contest So he speaks of himself in the third Person as is usual in this and other sacred Books So the Sense is He i. e. this poor frail Creature this Carkass or Body of mine which possibly he pointed aâ—… with his Finger consumeth or pineth away c. So he mentions here the effect of Gods severe proceedings against him to
wit his Consumâ—…tion and utter Destruction which was making haste towards him Or 2 God of whom he hitherto spoke in the second Person and now in the third Person such changes of persons being very frequent in poetical Writings such as this is So he continueth the former Discourse and as before he mentioned Gods severe Enquiry into his ways and Sentence against him so here he describes the Consequence and dreadful Execution of it upon him He i. e. God consumeth for the Verb is Active me as rottenness consumeth that in which it is or as a rotten thing is consumed and as a Moth which eateth a Garment as a rotten thing consumeth as a Garment that is Moth-eaten CHAP. XIV 1. MAn that is born of a Woman a This expression is here used either 1. To intimate the cause of Mans Misery that he was born of Woman a weak Creature 1 Pet. 3. 7. and withal corrupt and sinful and of that Sex by which sin and all calamity was brought into the world See Ch. 15. 14. Gen. 3. 17. 1 Tim. 2. 13 4. Or 2. To note the Universality of the thing Every man every Mothers Son as we use to speak Mens Fathers are oft times unknown and uncertain but their Mothers are always definite and certain One man was then to be born and afterwards was born without an earthly Father to wit our Lord and Saviour Christ but no man was ever born without a Mother is †Heb. 〈◊〉 〈◊〉 days of few days b A short liv'd Creature in himself and therefore needs no violent hand to cut him off because he withereth so soon of his own accord and * Eccles. 2. 23. full of trouble c And therefore a fitter Object for divine Compassion than for his â—…ury or severity He chiefly intendeth himself but he expresseth it thus generally partly to relieve himself with the thoughts of the common Calamities of Mankind and partly to move God with the consideration of the frailty and misery of humane Nature and consequently of his condition 2. * Chap. â—… 9. Pâ—… 90. 5 6. 102. 11. 103. 15. 144. 4. Isa. 4â—… 6. Jam. 1. 10 11. 1 Pet. 1. â—…4 He cometh forth d Out of his Mothers Womb Ch. 1. 21. like a Flower e Which quickly groweth up and maketh a fair shew but soon withereth or is cut down and is cut down he fleeth also as a shadow f Which being made by the Sun follows its motions and is in perpetual variation until at last it quite vanish and disappear and continueth not 3. And dost thou open thine Eyes upon such an one g Either 1. To take thought or care about him Or rather 2. To observe all his ways that thou maist find cause of Punishment He is not a fit match for thee It is below thee to contend with him and to use thy infinite Wisdom and Power to crush him This seems best to suit with the scope and context and bringest me into judgment with thee h i. e. Pleadest with me by thy Judgments and thereby in a manner forcest me to plead with thee without granting me those Two necessary and favourable conditions expressed Ch. 13. 20 21. 4. †Heb. 〈◊〉 will give Who * Gen. 5. 3. Psal. 51. 5. Joh. 3. 6. Rom. 5. 12. Ephes. 2. 3. can bring a clean thing out of an unclean i I do not say I am clean as Zophar pretendeth Ch. 11. 4. but confess that I am a very unclean Creature and therefore liable to thy Justice if thou wiltst deal rigorously with me but remember that this is not my peculiar case but the common lot of every Man who coming from sinful Parents and being infected with original Corruption must unavoidably be unclean Why then doest thou inflict such peculiar and extraordinary Judgments upon me for that which is common to all men And although my original Corruption do not excuse my actual Sins yet I hope it may procure some mitigation to my punishments and move thy divine Pitty which oft sheweth itself upon such occasions See Gen. 8. 21. Not one k i. e. No man can cleanse himself or any other from all sin See 1 Kin. 8. 46. Psal. 14. 3. Eccles. 7. 21. This is the Prorogative of thy Grace which therefore I humbly implore of thee 5. Seeing his days l The days or as it follows months of his Life are determined m Are by thy Sentence and Decree limited to a certain period the number of his Months are †Ch. 7. 1. with thee n i. e. Exactly known to thee Or in thy power and disposal thou hast appointed his bounds that he cannot pass o Thou hast appointed a certain end of his days beyond which he cannot prolong his Life And therefore let this short Life and unavoidable Death suffice for mans punishment and do not add further and sorer Calamities 6. * Ch. 7. 16 19. Turn from him p Withdraw thine afflicting Hand from him that he may †Heb. 〈◊〉 rest q That he may have some present comfort and ease Or and let it cease to wit the affliction which is sufficiently implied Others and let him cease to wit to live i. e. Take away my life But that seems not to agree with the following clause of this Verse nor with the succeeding Verses till he shall accomplish as * Chap. â—… 1. an hireling his day r Give him some respite till he finish his course and come to the period of his Life which thou hast allotted to him as a man appoints a set time to a mercenary servant 7. For there is hope of a Tree if it be cut down that it will sprout again s But man though a far nobler Creature is in a much worse condition and when once he loseth this present and Worldly Life he never recovers it Therefore shew some pity to him and give him some Comfort whilest he lives and that the tender branch thereof will not cease 8. Though the root thereof wax old t Begin to wither and decay in the Earth and the stock thereof die u To wit in outward appearance in the †〈◊〉 ground 9. Yet through the sent of Water x i. e. By means of Water Sent or Smell is figuratively ascribed to a Tree it will bud and bring forth boughs like a Plant y Like a Tree newly planted 10. But man dieth and †〈…〉 wasteth away z His body by degrees rotting away Or and is cut off as this word is used Exod. 17. 13. Isa. 14. 12. yea man giveth up the Ghost and where is he a i. e. He is no where or he is not to wit in this World as that Phrase is commonly used See Iob 3. 16. 7. 8 21. 11. As the Waters fail from the Sea and the flood decayeth and drieth up b
my House and the Gate Or to the City i. e. the Gate belonging to the City So Iob might live in the Country adjoining to it when I prepared my seat o When I caused the seat of Justice to be set for me By this and divers other Expressions it appears that Iob was a Magistrate or Judge in his Country in the street p i. e. In that void and open place within or near the Gate where the People assembled for the administration of Justice among them 8. The young men saw me and hid themselves q Either out of a profound Reverence to my Person and Dignity or out of a Conscience of their own Guilt or Folly which they supposed I might either understand by Information from others or discover by their countenances or carriages in my presence for which they knew I would reprove them and bring them to shame or other punishment and the aged arose and stood up r Whilest I either passed by them or was present with them See Levit. 19. 3â—… 1 Kings 2. 19. So great a veneration they had for my Person 〈◊〉 regard of that Wisdom and Justice and faithfulness which they discerned in me and in all my proceedings And therefore they judged quite otherwise of me than you now do 9. The Princes refrained talking s Either fearing that I should discern their weakness by their words or desiring to hear my words and sentence which they readily approved of and fully assented to Such an opinion had they of my Wisdom and did not think me such a foolish erroneous and impertinent Person as you fancy or represent me to be and laid their hand on their mouth t In token both of their wonder at Iob's wise Speeches and Sentences and of their resolution to be silent See Iob 21. 5. Prov. 30. 32. 10. †〈◊〉 〈◊〉 was 〈◊〉 The nobles held their peace and their Tongue cleaved to the roof of their mouth u It lay as still as if it had done so and they could not have spoken 11. When the ear heard me then it blessed me x i. e. Pronounced me to be a man blessed of God with eminent Gifts and Graces or heartily prayed for Gods Blessing upon me because of that Wisdom and Integrity which they saw in all my actions and of the satisfaction which I gave to all and the relief which I gave to the oppressed by my righteous and equitable decrees in all causes which were brought before me and when the Eye saw me it gave witness to me y When my appearance gave them occasion to speak of me they gave Testimony to my pious and just and blameless conversation So far was I from being or being thought to be guilty of those crimes wherewith you charge me of which see Ch. 22. 9. 12. Because * 〈◊〉 â—…2 12. 〈◊〉 â—…1 13. I delivered z From his potent oppressour They did not honour me for my great Wealth or Power but for my impartial Justice and pity to the afflicted and courage in maintaining their cause and right against their mighty Adversaries the poor that cried and the fatherless and him that had none to help him a None would own or help them partly because they were poor and unable to recompence them for it and partly because their Enemies were great and likely to crush both them and their helpers Which made Iob's virtue moâ—…e glorious 13. The blessing b Wherewith both he and others for his sake blessed me and begged that God would bless me of him that was ready to perish c To lose his Life or estate by the malice and tyranny of wicked men came upon me and I caused the Widows d Who are the common object of injuries and oppressions because for the most part they are unable either to offend those who molest them or to desend themselves from their Violence heart to sing for joy e For her great and unexpected deliverance 14. * Isa. 59. 17 Eph. 6. 14. 1 Thes. 5. 8. I put on Righteousness and it cloathed me f As a Garment covers the whole Body and is worn continually all the day long so I was constantly just in the whole course of all my administrations publick and private and never put off this Garment out of a partial respect to my self or to the persons of other men as the manner of many Judges is my judgment was as a robe and diadem g My judgments or decrees were so equal and righteous that they never brought shame and reproach upon me but always Honour and great Reputation 15. I was eyes h i. e. Instead of Eyes to instruct and direct and assist to the blind i Either 1. Corporally Or rather 2. Spiritually such as through Ignorance or weakness were apt to mistake and to be seduced or cheated by the craft and Artifices of evil-minded men These I cautioned and advised and led into the right way and feet was I to the lame k i. e. Ready to help him who was unable to help himself 16. I was a father l i. e. Had the care and bowels of a Father to them to the poor and the cause which I knew not m Either 1. Those which were not brought to my knowledge or Tribunal either through neglect or because the injured persons durst not complain I diligently enquired after Or 2. Those which were hard and difficult and possibly were made so by the frauds or arts of the oppressours or their advocates which the poor injured person could not find out I took pains to discover I searched out 17. And I brake †Heb. the jaw-teeth or grinders the jaws n Or the jaw-bones or the grinders the sharpest and strongest Teeth in the Jaw i. e. their power and violence wherewith they used to oppress others It is a Metaphor from Wild-beasts which break their Prey with their Teeth Compare Psalm 38. 57. 4. 58. 6. of the wicked and †Heb. cast pluckt the spoil out of his Teeth o i. e. Forced them to restore what they had violently and unjustly taken away 18. Then I said p i. e. I persuaded my self being thus strongly fortified with the Conscience of my own universal integrity and with the singular favour of God and of all men But although this was sometimes Iob's opinion vet at other times he was subject to fears and expectation of changes as appears from Chap. 3. 25 26. I shall die in my nest q Not a violent or untimely but a natural and peaceable and seasonable death sweetly expiring in my own Bed and Habitation in the midst of my Children and Friends leaving the pretious perfume of a Good-name behind me and a plentiful Inheritance to all my posterity and I shall multiply my days as the sand r Which is innumerable See Gen. 22. 17. 41. 49. 19. My root
punishments to them that he should †Heb. 〈◊〉 enter into judgment with God u Thereby to give him any pretence or occasion of entring into judgment with him or condemning his proceedings for which there might seem to be some colour if God did lay upon Man more than right And therefore thou O Iob hadst no cause for thy complaints against God 24. He shall break into pieces mighty men †Heb. withâ—… 〈◊〉 〈◊〉 without number x Neither their greatness nor their numbers can secure them from the stroke of God's justice and set others in their stead y i. e. Give away their power and dignity to others who shall come in their place 25. Therefore he knoweth their works z i. e. Hence it appears that he knows all their evil works because he judgeth them for them God or men are oft times said in Scripture to know or do a thing when they onely manifest their knowing and doing of it Or Because c. as this Particle is used Isa. 26. 14. 6â—… 7. So this is subjoined as the ground or reason why he punisheth them as is related both in the foregoing and in the following words because he sees all their wicked designs and actions and he overturneth them in the night a i. e. When they are at rest and secure at midnight as it is v. 20. Or he turneth or bringeth upon them the night to wit of calamity and tribulation as the next words explain it and as the words night and darkness are oft used Or he turneth the night to wit into day i. e. He knoweth all their deeds of darkness and bringeth them to light See above v. 22. so that they are †〈…〉 destroyed b Heb. and or then or therefore for both these ways this Particle is sometimes used they shall be destroyed or broken to pieces 26. He striketh them as wicked men c i. e. As he useth to smite wicked men with a grievous and terrible stroke Comp. Isa. 27. 7. Or for wicked men or because they are wicked men therefore he destroys them without any regard to their quality †〈◊〉 in the 〈◊〉 of beâ—… in the open sight of others d In publick view for their greater shame and for the greater glory of God's justice and for the greater terrour of other oppressours and comfort of the oppressed 27. Because they turned back †〈…〉 from him e From the God whom they or their Progenitors had owned and his Laws which God hath written in the minds of all men Rom. 2. 14 1â—… and it may be from the practice of the true Religion which sometimes they professed and * 〈◊〉 28. 5. 〈◊〉 â—… 12. would not consider f Or understand They did not desire noâ—… endeavour to know them at least practically or to any good purpose any of his ways g Either 1. God's providential ways They did not lay to heart any of God's judgments inflicted upon such Oppressours as themselves which should have given them warning but boldly persisted in the same wicked courses Or 2. His precepts oft called his ways because he hath appointed them for us to walk in For these ways they were in a special manner obliged to consider and practise and the next Verse giveth us an instance of their backsliding from these ways 28. So that they cause the cry of the poor to come l Heb. To bring c. which is ambiguous and may be read either 1. that he i. e. God might bring c. So this is a reason why God smoâ—… them c. as is said v. 26. Or 2. that they i. e. those wicked men might bring c. and so these words contain either 1. a reason of what was last mentioned to wit why they would not consider nor walk in Gods ways because they were resolved to oppress the poor and give them cause to cry unto God which they neither would nor could have done if they had throughly understood and considered Gods ways or 2. an evidence or instance of it wherein it did appear that they had turned back from God c. unto him i i. e. Unto God as the following words imply it being God's work to â—…ear the cry and plead the cause of the afflicted or oppressed Others Upon him or upon them or upon each of them to wit of the Oppressours upon whom the cry of the oppressed is said to come because the vengeance of God is by that cry brought down upon them and he heareth the cry of the afflicted k He delivereth the oppressed by taking the Oppressour away 29. * Chap. 12. 〈◊〉 When he giveth quietnesâ—… l Either to the poor and oppressed Persons last mentioned or to any other Person or People as it follows who then can make trouble m No Man or Creature can hinder God's design and work and when he hideth his Face n i. e. Withdraws his favour and help from them and â—…ereby exposeth them to all Oppressions or calamities who then can behold him o i. e. Who can look up to God with chearfulness or confidence to desire or expect his help Or rather who 〈◊〉 will look upon him or regard him to wit so as to pitty or suecour him Iâ—… God be against him what man will or dare be for him all men will â—…orsake and oppose him and so he will be utterly lost For this who answers to the who in the former branch of the Verse and both of them speak oâ—… Man and his act as opposed unto God and to his act whether it be done against a Nation or against a man only p The case is the same in both God can carry on his work either of Mercy or Justice as easily and as irreâ—…istibly upon an whole Nation or People as upon one particular Person 30. That the hypocrite reign not lest the People be ensnared q Having said that God could and would carry on his own work and design effectually whether against one Man or against an whole People he now proceeds to give a further instance of God's mighty power above and against the greatest Monarchs in whom their own and Peoples strength seem to be united yet all together cannot oppose God in his work God when he pleaseth can and doth so order affairs that the Hypocrite i. e. the profane wicked Prince as one of the Kings of Iudah is called Ezek. 21. 25. Bad Princes being called Hypocrites because they do commonly cover all their Oppressions and injuries and impâ—…eties too with the specious preâ—…ence of Justice and the publick good and the discharge of their trust and duty may not reign i. e. may not continue his reign and tyranny that he may and shall by his Soveraign power and omnipotent Providence be deprived of his Kingdom â—…est the people be â—…red i. e. lest the people should be longer and more and more
above v. 2 10 34. unto the end h i. e. Thoroughly and exactly till the cause be brought to an isâ—…ue Or unto victory i. e. till judgment be brought forth unto victory because of his answers i Or concerning his answers or replies or discouâ—…s for answering is oft used in Scripture both in the Old and New Testament for speaking So he limits and changeth the state of the controversie I do not meddle with Iob's former life nor charge him with Hypoâ—…risie as his three Friends have done but I justly reprove him for his hard speeches against God whereby he hath reproached his justice and goodness for wicked men k i. e. On their behalf or for their use He hath put arguments into their mouths against God and his Providence Or with or among wicked men as if he were one of them or such answers as they use to make which therefore are very unbecoming such a Man as Iob is or pretends to be 37. For he addeth rebellion unto his Sin l He sinned before as other ways so by impatience under his afflictions which may be ascribed to humane infirmity but now he is grown obstinate and incorrigible and instead of repenting and humbling himself for his sins he excuseth them and justifieth himself and accuseth the blessed God Or thus For otherwise unless he be throughly tried and rebuked he will add rebellion unto his sin he will break forth into open rebellion against God and as it follows he will clap c. For the Hebrew words are of the future tense although such are oft rendred by the past tense he clappeth his hands m In token of joy and victory as this phrase is used Psal. 47. 1. 98. 8. insulting and triumphing not onely over us as if none of us were able to answer him but in a sort over God himself inasmuch as he hath again and again desired leave of God to debate his cause with or before him and in that case did not doubt to maintain it but could not obtain the favour or justice of a fair hearing amongst us and multiplieth his words against God n Whereas the reverence which he oweth to God and his infinite distance from him should teach him to be very modest and sparing in his speeches of God Iob on the contrary poureth forth whole flouds of bold and presumptuous expostulations with God and reflections upon Gods proceedings with him CHAP. XXXV 1. ELihu spake moreover and said 2. Thinkest thou this to be right a Canst thou in thy Conscience upon second Thoughts approve of what thou hast said that thou saidst My righteousness is more than Gods b Not that Iob said this in express terms but he said those things from which this might seem to follow as that God punished him more than he deserved or expected all things considered and that if he might be admitted to debate his cause with or before God he did not doubt to carry it and to obtain that ease and favour from God which otherwise God would not afford him But this charge against Iob he proves in the next Veâ—…e 3. For * Ch 34. 9. thou saidst c This Verse contains the proof of the foregoing charges Iob had oft affirmed that he was and still continued to be righteous though he had no present benefit by it but much bitterness with it and God was not kind to Iob notwithstanding all his former and present Piety but dealt with him as if he had been a most wicked Man which was in effect to saâ—… that he was more righteous than God what advantage will it d To wit his righteousness last mentioned be unto thee e i. e. Unto me such changes of Persons being very frequent in the Hebrew Language and and what profit shall I have ‖ 〈…〉 if I be cleansed from my sin f Or by the expâ—…ation of my sin for the same Hebrew word signifies both to sâ—…t and to purge out or exâ—…iate sin Or by it to wit by my righteousness more than by my siâ—… So the sence is I have no more present benefit by all my care to please and serve God than wicked men have by their sins against him God regards my cries no more than theirs and shews no more kindness or pity to me than he doth to the most proâ—…ligate wretches But still remember Iob speaks not here of the future life wherein he knew he should have much advantage as he professed before but onely of this present state 4. †〈…〉 I will answer thee and thy companions g i. e. Those who are of thy opinion or with whom thou dost associate thy self in those speeches and carriages Which seems to be meant not of Iob's three Friends as many understand it for their opinions were contrary to Iob's in this point but of wicked men with whom Iob is said to walk and go in company for this same opinion or assertion Chap. 34. 8 9. And these men he here calls Iob's companions partly because they are very forward to harp upon the same string and to accuâ—…e God and justifie themselves upon all occasions and partly that he might awaken Iob to a more serious review of his former assertions by representing to him whose cause he pleaded and who were his consederates and colleagues in this Opinion with thee 5. * Ch. 22. 12. Look unto the heavens and see and behold â—…he †Heb. 〈◊〉 clouds which are higher than thou h How much more is God who is far above all Heavens higher than thou And therefore God is out of the reach of all profit or loss by thy actions if thy goodness do not profit thee it is certain it doth not profit him and therefore doth not lay any Obligation upon him to indulge or recompence thee for it save only so far as he hath graciously obliged himself and therefore thou canst not accuse him of injustice for afflicting thee nor pretend that thou hast deserved better usage from him And this infinite distance between God and thee should cause thee to think and speak more modestly and reverently of that glorious Majesty 6. If thou sinnest what doest thou against him i Thy sins do him no hurt and therefore thy righteousness brings him no benefit as it follows or if thy transgressions be multiplied what doest thou unto him 7. * Ch. 22. 3. Psal. 16. 2. Rom. 11. 35. If thou be righteous what givest thou him or what receiveth he of thine hand k He gaineth nothing by it nor can indeed receive any good from thee because all thy good comes from him And therefore thou hast no reason to boast of nor to upbraid God with thy Piety which is much to thy advantage but nothing to his 8. Thy wickedness may hurt a man as thou art l If God were such an one as thou art he might have benefit or hurt by thine actions but
7. 16. Exod. 9. 19. Or By his Hand or Power i. e. By those powerful works of his Hand here mentioned he sâ—…aleth or shutteth up or keepeth close every man to wit in his House as the Beasts in their Dens v. 8. that all men may know his work s That men being hindered from action and their own work and so being idle and at perfect leisure may fall to a serious contemplation of these and other great and glorious works of God Or that he i. e. every man as was now expressed may know or enquire into or take an account of â—…ll his work-men for which the proper season is when they are all hindred from their work and brought together into the House 8. Then t In great Rains or deep Snows the beasts go into dens u For shelter and comfort and remain in their places 9. †Heb. 〈◊〉 〈◊〉 the Chamber Out of the south x Heb. out of the inner Chamber as the Southern part of the World is called because in a great part it was and is hid and unknown to those who live in the Northern Hemisphear in which Iob's habitation lay Or out of the Chambers of the South as it is more largely expressed Iob 9. 9. for this is opposed to the North in the following Clause cometh the whirlwind y Violent and stormy Winds which in those parts most frequently came out of the South whence they are called whirlwinds of the South Zech. 9. 14. So also Isa. 21. 1. and cold z i. e. Cold and freezing winds which generally come from that quarter out of the †Heb. 〈◊〉 ing wiâ—…ds north 10. * Chap. 38. 29 3â—… Psal. 147. 17. 18. By the breath of God a i. e. By the Word of God as this very Phrase is explained Psal. 33. 6. By his will or appointment to which as the Principal cause all these works are ascribed frost is given and the breadth of the waters is straitned b The Frost dries up the Waters in great measure and bringeth the remainder into a narrower compass as we see 11. Also by ‖ Or 〈◊〉 wâ—…arieth watering c To wit the Earth By causing them first to receive and return and then to pour forth abundance of water he wearieth the thick clouds d By filling and burdening them with much Water and making them to go long journeys to water remote parts and at last to spend and empty themselves there all which things make men weary and therefore are here said to make the Clouds weary by a common figure called Prosopopaeia he scattereth †Heb. tâ—…e 〈◊〉 of his light ‖ Or tâ—…e 〈◊〉 scatterâ—… 〈◊〉 Rain Isa. 18. 4. his bright cloud e As for the white and lightsome Clouds which are opposed to the thick and black Clouds in the former Clause he scattereth and dissolveth them by the Wind or Sun Or he scattereth other Clouds by his light i. e. by the beams of the Sun So he gathereth some and scattereth others as he pleaseth causing either clear or dark and rainy weather 12. And it is turned round about f The Clouds now mentioned are carried about to this or that place by his counsels g Not by chance though nothing seems to be more casual and uncertain than the motions of the Clouds but by his order and governance that they may do whatsoever he commandeth them h Either be dispersed and pass away without effect to the disappointment of the Husbandmens hopes or be dissolved in sweet and fruitful showers upon the face of the world in the Earth 13. * Exod. 9. 18 〈◊〉 〈◊〉 1â—… 18. 1â—… He causeth it to come i Heb. He maketh it to wit the Cloud or Clouds and the Rain which is in it to find to wit a path or to find out the Persons or place to which God intends either good or hurt by it whether for †〈…〉 correction Heb for a rod to scourge or correct men by immoderate showers Or for a Tribe or certain Portion of Land which God intends particularly to punish in that kind or for his land l i. e. For God's Land whereby he understands either 1. the Land which he favoureth and where his Servants live such as Canaan was which for that reason God blessed with rain as is noted Deut. 11. 12. Psal. 68. 9 10. But in Iob's time God's People were not in Canaan but in Egypt where little or no Rain fell or 2. the uninhabited or desert parts of the World which may be called Gods Land peculiarly because it is immediately and onely under Gods care as being not regarded nor possessed by any man For it is noted as a special act of God's Providence that he causeth Rain to fall upon such places Iob 38. 26 27 Or 3. his Earth as it may be rendred to wit the whole Earth which is said to be the Lords Psal. 24. 1. 50. 12. and which may be here opposed to a Tribe or little part of the Earth And so this may note a general judgment by excessive Rains inflicted upon the whole Earth and all its Inhabitants even the universal Deluge which then was in a manner of fresh memory which came in a great measure out of the Clouds And thus these two first members speak of correction and the last of Mercy or for mercy m For the comfort and benefit of Mankind by cooling and cleansing the Air and refreshing and improving all the fruits of the Earth and other ways 14. Hearken unto this O Job stand still and consider the wondrous works of God n If there be so much matter of wonder and adoration in the most obvious and sensible works of God how wonderful must his deep and secret counsels and judgments be And therefore it would better become thee humbly to admire and quietly to submit to them than to murmur or quarrel with them 15. Dost thou know when God disposed them o To wit the things before mentioned the Clouds Rain Snow Thunder and Lightning and other Meteors Did God ask counsel from thee to acquaint thee with his counsels in the producing and ordering of them when and where and in what manner he should dispose them God ordereth all these things not as it pleaseth thee but as he thinks meet and in like manner he disposeth of all humane affairs and of thine among the rest and caused the light of his cloud to shine p Which may be understood either 1. of the light of the Sun breaking through the Clouds when it is most glorious and comfortable But though this light break through the Clouds yet it is very improper to call it the light of the Clouds Or 2. The Lightning which is properly so called aâ—… being produced by and in a Cloud Or 3. The Rainbow which is a lightsom and glorious work of God and therefore not likely
to be omitted in this place and which is seated in a Cloud which also may well be called God's Cloud because therein God puts his Bow as the Rainbow is called Gen. 9. 13. 16. Dost thou know the balancings q How God doth as it were weigh and suspend the Clouds in Balances so that although they are ponderous and full of Water yet they are by his power kept up in the thin Air from falling down upon us in spouts and floods as sometimes they have done and generally would do if not over-ruled by an higher Providence of the clouds the wondrous works of him which is perfect in knowledge r Who exactly knows the weight These are effects and evidences of his infinite power and knowledge 17. How thy garments are warm s How and why thy garments keep thee warm of which as there are some natural causes so it is certain that they are not sufficient to do it without Gods blessing as experience shews Hagg. 1. 6. when he quieteth the earth t i. e. The Air about the earth By the South wâ—…nd u Which though sometimes it brings Tempests v. 9. yet commonly it ushereth in hot weather Luke 12. 55. as the North-wind brings cold v. 9. Or from the South wind i. e. from the Tempest which was noted to come out of the South v. 9. Heb. from or by the South i. e. by the Suns coming into the Southern parts which makes the Air quiet and warm 18. Hast thou with him * 〈◊〉 1. 6. spread out the skie x Wast thou his co worker or assistant in spreading out the Skie like a Tent or Canopy over the Earth Or canst thou spread out such another Skie Then indeed thou mayst with some colour pretend to be privy to his coâ—…nsels and to judge of his works which is strong y Which though it be very thin and transparent yet is also firm and compact and stedfast and of great force when it is pâ—… up and as a molten looking glass z Made of Brass or Steel as the manner then was 19. Teach us what we shall say unto him a i. e. Unto God either by way of Apology for thee or rather by way of debate and disputation with him about his counsels and ways about which we know not what to say and therefore are willing to be taught by thee who pretendest to such exquisit knowledge of these matters So it is a reproof of his presumption and arrogance for we cannot * Ch. 32. 14. order our speech b we know neither with what words or matter nor in what method and manner to maintain discourse with him or plead against him The words our speech are easily understood out of the former Clause of the Verse by reason of darkness c Both because of the darkness of the matter God's counsels and ways being a great depth and far out of our reach and because of the darkness or blindness of our minds 20. Shall it be told him that I speak d Heb. that I will speak Shall I send or who dâ—…re carry a Challenge from me to God or a Message that I am ready and desirous to debate with him concerning his proceedings This indeed thou hast done in effect but far be such presumption from me if a man speak e If a Man should be so bold and venturous to enter the Lists with God surely he shall be swallowed up f With the sense of God's infinite Majesty and spotless Purity 21. And g Or For as this Particle is oft rendred the following words containing a reason of those which go before now h This Particle is either 1. a note of time and so it intimates a sudden change which then was in the Weather which having been very dark begâ—…n now to clear up Or rather 2. a note of inâ—…erence to usher in the argument men see not i Either 1. do not observe as seeing is oft used nor consider these glorious works of God or 2. cannot behold or at least not gaze upon it the bright light which is in the clouds k Or in the Skies For the Hebrew word signifies both Clouds and Skies This is to be understood either 1. of bright and lightsome Clouds or rather 2. of the Sun which is oft and emphatically called light as was noted before and here the bright light which men â—…ftimes cannot behold either when it is covered with a black and thick Cloud or when as it follows the Skie is very clear and consequently the Sun shine is very bright And therefore it is not strange if we cannot see God who dwellet in darkness 1 Kings 8. 12. nor discern his counsels and ways which are covered with great obscurity and if we dare not approach to him with whom is as it here follows terrible Majesty and if we presume to do so we must needs be swallowed up as was said v. 20. but the wind passeth l Or rather when as this Particle is oft used the wind passeth and cleanseth them m Either the Clouds i. e. cleanseth the Air from them or the Skies by driving away those Clouds which darkned it 22. †Hâ—…b gold Fair weather n Or when which Particle may well be understood out of the foregoing Verse and so this may be a further description of the time when men cannot see or gaze upon the Sun namely when fair Weather c. Heb. Gold either 1. properly And so this may be noted as another wonderful work of God that the choicest of Metals to wit Gold should be found in and fetched out of the bowels of cold northern Countreys Or 2. Metaphorically as this word is oft used of bright and shining things as we read of golden Oyl Zech. 4. 12. and we call happy times golden Days And so bright and fair Weather may well be called golden because then the Sun gilds the Air and Earth with its beams which also are called by Poets golden Bâ—…ms cometh out of the north o i. e. From the Northern Winds which scatter the Clouds and clear the Skie Prov. 25. 23. with God is terrible Majesty p And therefore we neither can nor may approach too near to him nor speak presumptuously or irreverently to him or of him And so this is the Application of what he had now said that we could not see the Sun c. much less God and withal it is an Epiphonema or Conclusion of the whole foregoing Discourse Those glorious works of his which I have described are Testimonies of that great and terrible Majesty which is in him which should cause us to fear and reverence him and not to behave our selves so insolently towards him as Job hath done 23. Touching the Almighty * 1 Tim. 6. 16. we cannot find him out q To wit to perfection as it is expressed Iob. 11. 7. We cannot comprehend him his Being
live in desert places are furnished with necessary provisions This is justly mentioned as another wonderful work of God or fill †Heb. 〈◊〉 〈◊〉 the appetite of the young Lions 40. When they couch in their dens b When through age and infirmity they cannot range abroad for Prey as the young Lions do but 〈◊〉 〈◊〉 in their Dens as it were expecting their food from God from whom also they receive it and abide in the covert to lie in wait c Watching till some Beast comes that way upon which they may Prey 41. * 〈◊〉 147. 9. 〈◊〉 6. 26. Who provideth for the Raven d Having mentioned the noblest of Brute-creatures he now mentions one of the most contemptible and loathsome to shew the care of God's Providence over all Creatures both great and small Which is more remarkable in Ravens because 1. they devour flesh which it is not easie for them to find 2 they are greedy and eat very much 3. they are generally neglected and forsaken by Mankind 4. their young ones are so soon forsaken by their Dams that if God did not provide for them in a more than ordinary manner they would be starved to death his food when his young ones cry unto God they wander for lack of meat CHAP. XXXIX 1. KNowest thou the time a That thou mayest then go to them and afford them thy help in their hard work when the wild goats of the rock b Which dwell in high and steep Rocks where no Man can come See 1 am 24. 2. Psal. 104. 18. bring forth c Which they do with great difficulty as is implied Psal. 29. 9. and noted by Philosophers wherein they have no assistance from men but onely from God or canst thou mark when the * 〈◊〉 â—…9 9. hinds do calve d When God by his secret instinct directs them to a certain Herb called Seseli which as Naturalists report doth hasten and help forward their Birth 2. Canst thou number the months that they fulfil or knowest thou the time when they bring forth e Dost thou exactly know when they did conceive and when they will bring forth which is more uncertain in these than in other Creatures because there fall out many accidents which cause them to bring forth before their time as thunder Psal. 29. 9. and other like causes of sudden fear which may be many and various in those desert places where they live 3. They bow themselves f Being taught by a Divine instinct to dispose themselves in such a posture as may be fittest for their safe and easie bringing forth they bring forth their young ones g To wit with great pain being almost torn or rent asunder with the Birth as the word signifies or without any of that help which tame Beasts oft have they cast out their sorrows h i. e. Their young ones and their sorrows together Or though which Particle is oft understood they remit or put away their sorrows i. e. Though in stead of cherishing and furthering their sorrows which for their own ease and safety they should do they foolishly hinder them and so increase their own danger yet by God's good Providence to them they are enabled to bring forth as was now said 4. Their young ones are in good liking i Or grow strong or fat notwithstanding their great weakness caused by their hard entrance into the World they grow up with corn k Which they find and feed upon in the Fields they go forth and return not unto them l Or as with Corn i. e. as if they were fed with Corn the Particle as being oft deficient and to be supplied Or in the Field as this word in the Chaldee or Syriak Dialect signifies l Finding sufficient Provisions abroad by the care and conduct of God's Providence 5. Who hath sent out the wild ass free m Who hath given him this disposition that he loves freedom and avoids and hates that subjection which other Creatures quietly and contentedly endure or who hath loosed the bands of the wild ass n Which is not to be understood privatively as if God took off the bands which men had put upon him but Negatively that he keeps him from receiving the bands and submitting to the service of Man Who hath made him so untractable and unmanageable Which is the more strange because home-bred Asses are so tame and tractable 6. * Chap. 24. 5. Whose house I have made the wilderness o Who useth and loveth to dwell in desert Lands Ier. 2. 24. Hosâ—…a 8. 3. 9. and the †Heb. Salt places barren land p Called barren not simply for then he must be starved there but comparatively unmanaged and therefore in a great measure unfruitful Land his dwellings 7. He scorneth q Either 1. he feareth them not when they pursue him because he is swift and can easily escape them Or 2. he values them not nor any provisions or advantages which he may have from them but prefers a vagrant and solitary life in the Wilderness before them Or 3. he disdains to submit himself to them and resolutely maintains his own freedom the multitude of the city r He mentions the City rather than the Countrey partly because there is the greatest Multitude of People to pursue and overtake and subject him and partly because there is the greatest plenty of all things to invite him the Fruits of the Countrey being said up in Cities in greatest abundance neither regardeth s Heb. heareth i. e obeyeth he the crying †Heb. of the Exactour of the driver t Heb. of the Taskmaster or Exactor of Labour i. e. He will not be brought to receive his Yoke nor to do his Drudgery nor to answer to his cries or commands as tame Asses are forced to do 8. The range of the mountain u That which he searcheth out or findeth in the Mountains He prefers that mean provision and hardship with â—…is freedom before the fattest Pastures with servitude Why so weak and harmless a Creature as the wild Ass should be untamable when the most savage Lions and Tigers have been tamed and how there comes to be so vast a difference between the tame and the wild Ass thou canst give no reason but must refer it wholly to my good pleasure to which also thou shouldst upon the same grounds refer all the various methods of my providence and dealings with thee and with other men and not so boldly censure what thou dost not understand is his pasture and he searcheth after every green thing 9. Will the Unicorn 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
of his Church he hath prepared t Or established by his immutable Purpose and his irrevocable Promise his throne for judgment 8. And * Psal. 96. 13. 98. 9. he shall judg the world u Not you onely but all the Enemies of his People and all the Men of the World in righteousness he shall minister judgment to the people in uprightness 9. * Psal. 3â—… 39. 46. 1. 91. 2. The LORD also will be †Heb. At high place a refuge for the oppressed x God will not only judg the World at the last day and then give Sentence for his People against their Enemies but even at present he will give them his Protection a refuge in †Gr. 〈◊〉 times †Heb. Is trouble So Gr. of trouble 10. And they that know y i. e. That thoroughly understand and duly consider thy name z i. e. Thy Nature and Perfections thy infinite Power and Wisdom and Faithfulness and Goodness which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God as he hath manifested himself in his Word and Works as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. c. will put their trust in thee for thou LORD hast not forsaken a The experience of thy Faithfulness to thy People in all Ages is a just ground for their Confidence them that seek thee b i. e. That seek Help and Relief from thee by fervent Prayer mixed with Faith or trust in God as is expressed in the former Clause 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there for there was the Ark at this time declare among the people d i. e. To the heathen Nations that they also may be brought to the Knowledg and Worship of the true God his doings 12. * Gen. 9. 5. When he maketh inquisition for blood e Heb. Bloods The bloodshed or murder of his innocent and holy ones which though he may connive at for a season yet he will certainly call the Authors of it to a very severe Account and avenge it upon them he remembreth them f Either 1. The Humble as it follows or the Oppressed v. 9. That trust in him and seek to him v. 10. Whom he seemed to have forgotten Or 2. The bloods last mentioned for that Noun and this Pronoun are both of the masculine Gender and then remembring is put for revenging or punishing as it is Deut. 25. 17 19. Neâ—… 6. 14. Ier. 14. 10. and 44. 21. and oft elsewhere he forgetteth not the cry of the ‖ Or Afflicted humble g Or â—…eek as this word which is used also Zech. 9. 9. is Translated Mat. 21. 5. Who do not and cannot and will not avenge themselves but commit their Cause to me as the God to whom Vengeance belongeth Or afflicted or oppressed ones 13. Have mercy upon me O LORD consider my trouble h To wit Compassionately and effectually so as to bring me out of it which I suffer of them that hate me thou that liâ—…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping being as near Death as a Man is to the City that is come to the very Gates of it And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors of whom see my Latin Synopsis Gates elsewhere signify Power and Policy because the Gates of Cities were places both of Counsel and Strength but the Gates of Death are never so taken in Scripture 14. That I may shew forth all thy praise in the gates k i. e. In the great Assemblies which were usually in the Gates Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former and declareth that if he be brought off them he will go into these of the daughter of Zion l Either 1. Of Ierusalem so called also Isâ—… 1. 8. Zech. 9. 9. Because at this time it was subject to Zion which at this time was the seat of the Kings Palace and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters as Ios. 15. 45. 2. Chron. â—…3 19. Psal. 48. 11. As the chief Cities are called Mothers as 2. Sam. 20. 19. Gal. 4. 26. Or 2. Of the People who live in or belong to or meet together for civil and religious Matters in Zion For Cities are as it were Mothers to their People giving them Birth and Breeding and therefore the People are commonly called their Daughters So the Name of the Daughter of Egypt Ier. 46. 11. and of Edom Lam. 4. 21 22. and of Tyre Psal. 45. 12. and of Babel Psal. 137. 8. and of Ierusalem Lam. 2. 13 15. Mich. 4. 8. Are put for the People of those places I will rejoyce m To wit with spiritual Joy and Thanksgiving else it were no fit Motive to be used to God in Prayer in thy salvation 15. * 〈◊〉 7. 15. 〈◊〉 6. 〈◊〉 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us in the net which they hid is their own foot taken 16. The LORD is known o Or hath mads himself known or famous even among his Enemies by his most wiâ—…e Counsels and wonderful Works by the judgment which he executeth p Upon the Wicked as it followeth the wicked is snared in the work of his own hands * 〈◊〉 92. 3. Higgaion q This is either a musical Term or a Note of Attention a kind of behold intimating that the Matter deserves deep and frequent Meditation or Consideration as the word signifies Selah 17. The wicked shall be turned into hell r Either 1. Into the Grave which is oft called Schâ—…ol into which they are said to be turned or to return because they were made of or taken out of the Dust Eccles. 12. 7. Or 2. Into the place of eternal Perdition which also is sometimes called Schâ—…ol as Prov. 15. 24. and elsewhere For he seems to speak here of those Punishments which are peculiar to the Wicked whereas the Grave is common to good and bad And as v. 8. He seems to speak of the last and general Judgment of all the World so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it And into this place wicked Men may be said to be turned back or to return either 1. Because it is their own proper place Act. 1. 25. to which they belong and from which they have their Original and their wicked Qualities as being of their Father the Devil Iohn 8. 44. In which respect the Locusts who are by all Interpreters understood to be living Men are said
speaks both these words and all the rest of this Psalm in his own Name and Person And David might well call them his People either because they were his Friends and Favourers Or because he being anointed their King they were consequently his People Or because he was now actually their King and so they were actually his People For some conceive that this Psalm was made in the time and upon the occasion of Absalom's Rebellion as they eat bread p i. e. With as little regret or remorse and with as much greediness and delight and Constancy too as they use to eat their Meat The Particle as is here understood as it is Psal. 125. 2. Prov. 26. 9. and in many other places and call not upon the LORD q They are guilty not only of gross Injustice and Oppression towards men but also of horrid Impiety and Contempt of God whose Providence they deny and whose Worship they wholly neglect and despise 5. There r i. e. In the place or upon the spot where they practised these Insolencies God struck them with a panick fear Or Then i. e. In the height of their Tyranny and prosperous Impiety when they seemed to have no cause for it An Adverb of Place for an Adverb of Time of which there want not Examples in Scripture and other Authors as hath been noted before Or thence as this Particle is rendered Gen. 2. 10. and 49. 24. Isa. 65. 20 i. e. From that time or for that Cause as some take it and it may be taken Iob 35. 12. Psal. 36. 12. i. e. For this their contempt of God and manifest injury to Men. †Heb. they feared a fear were they in great fear s From their own guilty Consciences and the just Expectation of divine Vengeance Heb. They feared with fear i. e. Vehemently where there was no cause of fear as is here implied for they are now supposed to be in a State of Power and Tyranny as is expressed in the Parallel place Psal. 53. 5. Or they shall be greatly afraid the past Tense being put for the future Prophetically for t For they remembred what a potent Adversary they had and therefore had cause enough to fear Or Bâ—…t as this Particle is taken Gen. 45. 8. Psal. 37. 20. Eccles. 2. 10. and 6. 2. So he describes the contrary and safe Condition of the Righteous Or when as it oft signifies and so it Answers to the then in the beginning of the Verse when God shall once appear for his People a dreadful Horror shall seize upon their wicked Enemies God is in the generation of the righteous u i. e. Among them with his gracious and powerful Presence to defend them and to fight against their Enemies Or God is for c. as the Hebrew beth oft signifies that is God is on their side and therefore their Enemies have great cause to tremble 6. * Psal. 22. 7. 8. Ye have shamed x i. e. Desired and endeavoured to bring it to Shame or disappoint it Comp. Psal. 6. 10. Or ye have reproached or derided it as a foolish thing the counsel of the poor y i. e. The cause which he hath taken to defend himself which is not by lying and flattery and violence and all manner of Wickedness which is your Counsel and usual Practice but by trusting in God and keeping his way and calling upon his Name because z This was the ground of their Contempt and Scorn that he lived by Faith in Gods promise and Providence Or but as in the foregoing Verse So there seems to be an Elegant and fit Opposition You reproach them but God will own and Protect them and justifie their Counsel which you deride the LORD is his refuge 7. †Heb. 〈◊〉 〈◊〉 〈◊〉 c. Psal. 53. 6. O that the salvation of Israel were come out of Zion ‖ These words directly and immediately Concern the deliverance of the People of Israel out of that sinful and deplorable Estate in which they now were which having described in the Body of the Psalm he concludes after his manner with a prayer to God to hear and help them out of Zion where the Ark then was whence God used to hear and Answer his Peoples prayers But ultimately and principally they Design a further even the spiritual Redemption and Salvation of all Gods Israel by the Mâ—…ssias as may appear by divers Considerations 1. That the Ancient Jews did thus understand it and among others Ionathan's Targum or Paraphrase on the Bible expound it thus I do not expect Gideon's Salvation which was but Corporeal nor that of Sampson but the Salvation of the Messias With whom agrees the Targum of Ierusalem 2. That the Doctrine of Israel's Redemption or Salvation by Christ was very well known as to other ancient Patriarchs Iob 8. 56. 1 Pet. 1. 10 11 12. so particularly to David of whom it is expresly said that he knew and â—…oresaw this Mystery Act. 2. 30 31. in whose Book of Psalms there are divers and very distinct and clear Prophecies of it as we have in part seen upon Psal. 2. and 8. and shall see more fully and Evidently hereafter 3. That David and other holy Prophets in the midst of their sad Thoughts and Fears and Troubles did usually Comfort themselves with the Promise and Expectation of the Messias by whom and by whom alone they should receive that plenary Salvation for which they groaned of which it is thought we have one instance Gen. 49. 18. but we have many unquestionable Instances in the Prophecy of Isaiah as Ch. 7. 14. and 9. 6. c. And this Course might be the more seasonable for David because he speaks here of his Troubles after he was settled in his Kingdom as may be gathered from the mention of Zion where the Ark was not till that time and possibly of the sad and sinful State of his Kingdom during Absolom's Rebellion and therefore finding himself so strangely disappointed of that Peace and Happiness which he Confidently expected when once he came to the Kingdom and wisely and justly presaging that his Children and the following Generations of Israelites for the same Causes were likely to meet with the same or greater Calamities than this he wearieth himself with the Expression of his Belief and desire of the coming of the Messias to save his People 4. To this also suits the mention of Zion because the Prophets knew and foretold that the Messias or Deliverer should first come to Zion and should set up his Throne there and from thence send forth his Laws and Edicts to the Gentile World as is positively affirmed Psal. 2. 6. and 110. 2. Isa. 2. 3 and 59. 20. Comp. with Rom. 11. 26 and in many other place 5. The following words agree only to this time wherein he speaks of bringing back the Captivity of his people with the universal joy of all Iacob and Israel which
Paradise where thou art graciously and gloriously present where thou dost clearly and fully discover thy Face and the light of thy Countenance whereas in this Life thou hidest thy Face and shewest us only thy Back-parts and we are in a state of absence from thee and see thee only through a Glass darkly and enjoy thee but in part is fulness of joy t i. e. Full and perfect joy and Satisfaction which it is in vain to expect in this Life and is only to be found in the sight of thee See Exod. 33. 14. Psal. 17. 15. Mat. 5. 8. 1. Ioh. 3. 2. at thy right hand u Which he mentions as a place of greatest Honour as this was Gen. 48. 13 c. 1 Kings 2. 19. Psal. 45. 9. and the place where the Elect and Saints are placed at the last day Mat. 25. 33 c. and lastly at the place where Christ himself is said to sit Psal. 110. 1. Mat. 26. 64. Col. 3. 1. Heb. 1. 3. there are pleasures for evermore x Everlasting delights in the Contemplation and fruition of God PSAL. XVII A prayer of David a David being now grievously persecuted and distressed by Saul and other Enemies and being also bespaâ—…ered with many Calumnies he appeals to the heart-searching God makes a solemn Protestation of his integrity earnestly begs of God protection and Deliverances and being made weary of this Life by his pressing and manifold Calamities he Comforts himself with the Contemplation and hope of an happier Life 1. HEar †Heb. justice the right b Heb. righteousness i e. Me who notwithstanding all their Accusations and slaunders am righteous Or my righteous cause do thou take notice of it and give Sentence for me or my righteous Pâ—…ayer I desire nothing that is unreasonable or unjust but that thou wouldest judge righteously between me and mine Enemies and vindicate thine own Honour and faithfulness in making good thy Promise to me which thy righteousness obligeth thee to do O LORD attend unto my cry c i. e. My â—…ervent Prayer attended with strong Cries give ear unto my prayer that goeth †Heb without liâ—…s of deceit not out of â—…eigned lips d Heb. not with deceitful lips which speak one thing when my Heart knoweth and designeth another And this profession of his sincerity in his Words doth fitly make way for his solemn appeal to God in the following Verses 2. Let my sentence e Heb. my right or judgment i. e. Judgment in my cause or on my behalf come forth from thy presence f i. e. From thee and from thy tribunal to which I bring my cause Do not suspend or delay it but speedily examine my cause and give Sentence in it let thine * Psal. 11. 5. eyes behold the things that are equal g Or Right For though I desire and need thy Grace and Favour in many other Respects yet I beg only thy justice in this cause between me and them 3. Thou hast proved h Or searched or tried it by many and fore Temptations and Afflictions whereby the sincerity or hypocrisie of mens Hearts are easily and commonly discovered and especially by thy all-seeing Eye And that is my great Comfort that thou art Witness of my innocency mine heart thou hast visited me i Thou hast made an inspection and enquiry into my Heart in the night k Either 1. Metaphorically i. e. in the time of Trouble Or 2. properly when mens minds being freed from the incumbrance and distraction of Business and from the Presence and Society of men Which either lays a restraint upon them or tempts them to use Dissimulation do act most vigorously and freely either upon Good or Evil according to their several inclinations * Ioh. 23 10 〈◊〉 26. 2 Mal. 3. 2 3. 1 Pet. 1. 7. thou hast tried me l Accurately and severely as Gold-smiths do Metals and shalt find nothing m i. e. Nothing of unrighteousness in Heb. shalt not find To wit that whereof mine Enemies accuse me namely Hypocrisie towards thee and evil design against Saul covered under fair Pretences as they alledge So this general Phrase is to be limited from the Context as other Generals most frequently are For he was far from thinking himself Sinless that he often acknowledgeth his many and great sins and particularly that if God should enter into Iudgment with him and be severe to mark iniquities no man living could be justified Or stand before him Psal. 130. â—…3 and 143. 2. I * Psal. 39. 1. am purposed n Or I have resolved upon Deliberation as the word implies that my mouth shall not transgress o I am so far from Practising against Saul's Life as they charge me that I will not wrong him so much as in a Word Some joyn these Words with the next foregoing and render the place thus That which I have thought my mouth shall not transgress or rather hath not transgressed i. e. My Thoughts and Words always agree together Iabhor falshood and Dissimulation 4. Concerning the works of men p Concerning my care and Caution about my Words I have now spoken v. 3. now I may say the like concerning my works As for the works which men generally Practise Or Because of as the prefix Lamed is oft used as Gen. 2. 23. Numb 16. 34. Jer. 4. 31. and 22. 10. and 23. 9. The works of men So the Sence may be this Observing and considering the quality of the Works of the men of this Age with whom I converse or of all mankind some few excepted considering I say how wicked and unreasonable and pernicious they are not only to others but also to themselves I was resolved to take more care in the ordering of my own Actions by the word of thy lips q i. e. By the help of thy blessed Word and the excellent Rules Promises and Threatnings thereof which by deep and frequent Meditation I have hid and fixed in mine Heart as the best Anâ—…idore against sin and temptation Psal. 119. 9. 11. I have kept me from r So the same Verb is used with the like Supplement Ios. 6. 18. which also is in a manner included in the Verb. Or I have observed To wit so as to avoid them the paths s Or ways i. e. The Customs and Practices or the imitation of them as may be gathered from the next Verse where he prays to be kept in God's paths which are oppossed to these Paths of the destroyer t Or of the violent Man Such as Saul and his Courtiers and Soldiers have shewed themselves towards me Although their rage and violence against me might have tempted me to have repayed them in their own Coyn yet I forbore it and spared both others and Saul himself when his Life was at my Mercy 1 Sam. 24. and 26. and this I did in Obedience to thy Word which required me
he was extolled d i. e. Praised by me To wit for answering my Prayers with my tongue 18 If * Prov. 28. 9. 〈◊〉 1. 15. 〈◊〉 9. 31. 〈◊〉 .. 4. 3. I †〈◊〉 see regard e Heb. If I have or had seen or looked upon to wit with approbation and affection as Iob 31. 26. Hab. 1. 13. Men look upon what they like and turn away their Face from what they loath or hate iniquity f Any sin whatsoever and especially Idolatry which is oft expressed by this Word to which the Israelites were very prone and to which they had most powerful Temptations from the Examples and Counsels and Promises and Threats of the Idolaters in whose Land and Power they had been And so this is a Purgation of themselves from that Crime somewhat like that Psal. 44. 20 21. and in general from those gross and Reigning sins whereof they had been guilty formerly in my heart g If my Heart was false to God and did cleave to Idols or to any Wickedness although I might for some prudential Reasons forbear the gross and outward Acts. Compare Psal. 44. 17 18. If I had been guilty of that Hypocrisie wherewith mine Enemies charged me and had been a secret Favourer of Wickedness when I pretended great Piety Or If I did not Cry unto God with my Heart but onely howled for Corn and Wine c. and whilst I cryed to God with my Tongue my Heart was set upon sin or I desired onely that which I resolved in mine Heart to spend upon my Lusts. the LORD will not hear me h Or Would not have heard me as divers learned Interpreters translate it the Future being put Potentially as is usual among the Hebrews For God heareth not sinners Ioh. 9. 31. nor Hypocrites Iob 27. 8 9. Prov. 15. 29. 19 But verily God hath heard me i Which is a publick Vindication and a divine Testimony of my Integrity against all my false Accusers he hath attended to the voyce of my prayer 20 Blessed be God which hath not turned away k Or rejected or removed to wit from his sight and Audience but hath received and granted it my prayer nor his mercy l Though he had now ascribed his own Innocency and sincere Piety yet he imputeth not God's hearing of his Prayers to that but solely unto God's Grace and Mercy from me PSAL. LXVII To the chief musician on Neginoth a Psalm or Song This Psalm contains a Prayer for the Church of Israel as also for the Gentile-World whose Conversion he Prophetically describes 1 GOd be merciful unto us a Thy People of Israel and bless us and * Psal. 4. 6. caus his face to shine †Heb. with 〈◊〉 upon us b As thou hast hid thy Face and Favour from us so now do thou manifest it to us For the Phrase see Numb 6. 25 26. Psal. 31. 16. Selah 2 That thy way may be known upon earth c Nor do we desire this Mercy onely for our Comfort but also for the Advancement of thy Glory and the Propagation of the true Religion among all Nations who by the Contemplation of thy Gracious and wonderful Works to and for us will be induced to Love and serve thee and to list themselves among thy People By God's way he understands Either 1. That way wherein God Walks or the manner of his dealing with his People how Gracious and bountiful a Master thou art to all thy Servants Or rather 2. That way wherein God requires Men to walk the way of Gods Precepts the way of Truth or the true Religion as the way or ways of the Lord are frequently taken Gen. 18. 19. Iudg. 2. 22. Psal. 18. 21. and 119. 1. Act. 18. 25. 26 c. the same which in the next Clause is called his Saving Health Heb. Salvation and both together signifie the way of Salvation which the Psalmist desires may be known among all Nations which was expected by the Antient and ungodly Iews at the coming of the Messias who is called the way Ioh. 14. 6. and God's Salvation Luk. 2. 30. And so the Sence of the place is this deal so graciously with thy People Israel that thereby the Gentile-World may at last be allured to joyn themselves with them and to embrace their Religion and Messias according to that famous Prophecy Zech. 8. 23. In those days ten Men out of all Nations shall take hold of the skirt of a Iew saying We will go with you for we have heard that God is with you thy saving health among all nations 3 Let the people praise thee O God let all the people praise thee d O hasten that time when all the Gentiles shall forsake their dumb Idols and serve and Praise thee the Living God as they will have abundant cause to do 4 O let the nations be glad and sing for joy e For thy Transcendent Mercy to them in rescuing them from the Vanities and damnable Errors of their Fathers and in bringing them to the knowledge of the true God and of eternal Life for thou shalt judg f i. e. Rule and govern them as it is explained in the next Clause and as this Phrase is used the people righteously g Which is the great Commendation of any Government and the greatest Argument and Encouragement to the Gentiles to put themselves under it the rather Because they had found the Misery of Living under the unrighteous and Tyrannical Government of the Devil and of their Idolatrous and heathenish Rulers and †Heb. Lead govern h Heb. lead To wit gently as a Shepherd doth his Sheep and not rule them with Rigour as other Lords had done the nations upon earth Selah 5 Let the people praise thee O God let all the people praise thee 6 * Psal. 85. 12. Then shall the earth yield her increase i When the People of the Earth shall be Converted to the Worship and Service of the true God God will take away his Curse from the Earth and cause it to yield them abundance of all sorts of Fruits Under which one Blessing Promised under the Law to them that obey God all other Blessings both Temporal and Spiritual are Comprehended as is very usual in the Old Testament and God even our own God k He who is Israel's God in a peculiar manner by that everlasting Covenant which he hath made with us shall bless us 7 God shall bless us and all the ends of the earth shall fear him PSAL. LXVIII To the chief musician a Psalm or Song of David The occasion of this Psalm seems to have been David's Translation of the Ark to Zion which was managed with great Solemnity and Devoâ—…ion and Celebrated with some Psalms and this among the rest For the first Words are the very same which Moses appointed for such occasions Namb. 10. 35. and the following Verses pursue the same Matter with
from the Babylonish Captivity wherein he partly gives God thanks for that glorious deliverance and partly implores God's mercy in compleating that work and rescuing his People from the Relicks of their Bondage and from the vexation which they had by their Neighbours after they were returned to Canaan To the chief musician A Psalm ‖ Or of for the sons of Korah 1 LORD thou hast been ‖ Or well pleased favourable unto thy land a i. e. unto thy People in removing the sad effects of thy displeasure thou hast brought back the captivity b The Captives as that Word is used Psal. 14. 7. and 68. 18. and elsewhere of Jacob. 2 * Psal. 32. 1 Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah c So as not-to impute it to them or to continue the punishment which thou didst inflict upon them for it 3 Thou hast taken away all thy wrath d Those Calamities which were the effects of thy just wrath conceived against us ‖ Or thou hast turned thine anger from waxsag hot thou hast turned thy self from the fierceness of thine anger 4 Turn us e Either 1. Convert us As thou hast brought back our bodies to thy Land so bring back our hearts to thy self from whom many of them to this day are alienated Or rather 2. Restore us to our former tranquillity and free us from the troubles which we yet groan under from our malicious Neighbours and Enemies For this best suits with the following Clause of the Verse which commonly explains the former O God of our salvation and cause thine anger towards us to cease f He prudently indeavours to take away the root and cause of their continued miseries to wit God's anger procured by their sins 5 Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations 6 Wilt thou not revive us again g Thou hast once revived us in bringing us out of Captivity give us a second reviving in bringing home the rest of our Brethren and in rebuking and restraining the Remainder of our Enemies wrath that thy people may rejoyce in thee 7 Shew us h i. e. Grant it to us as the next words explain it and as shewing signifies Psal. 4. 6. So also Psal. 60. 3. and 71. 20. Or manifest thy secret purpose of mercy to us by thy providential Dispensations thy mercy O LORD and grant us thy salvation 8 I will hear i i. e. Diligently observe And the Psalmist by declaring what he would do teacheth all the Israelites what they ought to do Or he speaks in the name of all the People of God what God the LORD will speak k Either by his Prophets or Messengers or by the works of his providence for that also hath a voice What Answer God will give to these my Prayers for * Zech. 9. 1â—… he will speak peace l For I am assured from God's gracious nature and declared will and promise that he will give an answer of peace unto his people and to his saints m Which Clause seems to be added by way of explication and restriction to shew that this glorious privilege did not belong to all that were called God's people but onely to those that were truly and really such even to his saints or holy ones but let them not turn again to folly n i. e. To sin which in Scripture is commonly called folly This is added as a necessary caution but when God shall speak peace to his People let them not grow wanton and secure nor return to their former wicked courses which if they do they will provoke God to repent of his kindness to them and to inflict further and sorer judgments upon them Others render the place And they will not or That they may not return to folly But the Particle al being prohibitive our Translation seems to be better 9 Surely his salvation o That compleat salvation and deliverance for which all the Israel of God do pray and wait even the Redemption of Israel by the Messiah of which not only Christian but even Jewish Writers understand this place and to which the following passage do most properly and perfectly belong And the Psalmist might well say of this Salvation that it was nigh because the seventy weeks determined by Daniel for this work Chap. 9. 24. were now begun this Psalm being written after Daniel's time is nigh them that fear him p The true Israel of God even all those that love and fear him By which words he both excludes all hypocritical Israelites from this salvation and tacitly assigns it to all that fear God whether Jews or Gentiles that * Zech. 2. â—… glory may dwell in our Land q And when that Salvation shall come we shall be freed from all that scorn and contempt under which we now groan and shall recover our ancient glory and the glorious presence of God the most eminent tokens whereof we have now utterly lost and the God of Glory himself even Christ who is called the brightness of his Father's glory Heb. 1. 3. comp Ioh. 1. 14. and the glory of Israel Luk. 2. 32. shall come and visibly dwell in this now despised Land 10 Mercy and truth are met together righteousness and peace r This is to be understood either 1. Of these Graces or Vertues in men So the sence is when that blessed time shall come those Virtues which now seem to be banished from humane Societies shall be restored and there shall be an happy conjunction of mercy or benignity truth or veracity righteousness or faithfulness and peace or peaceableness and concord Or rather 2. Of the Blessings of God of which the whole Context speaks And the sence is That great Work of Redemption by Christ shall clearly manifest and demonstrate God's mercy in redeeming his People of Israel and in the calling and conversion of the Gentiles his truth in fulfilling that great promise of the sending of his Son which is the Foundation of all the rest his righteousness in punishing sin or unrighteousness in his Son and in conferring righteousness upon guilty and lost creatures and his peace or reconciliation to sinners and that peace of conscience which attends upon it kave kissed each other s As Friends use to do when they meet See Exod. 4. 27. and 18. 7. So this is another expression of the same thing 11 Truth shall spring out of the earth t Either 1. Truth among men which shall be so common amongst all men as if it grew out of the earth Or rather 2. The truth or faithfulness of God which is most truly and fitly said to spring out of the earth partly because it had long been hid and buried like a root in a dry ground without any hopes of a reviving from whence yet God made it to grow as is noted Isa.
necessarily hear The truth of the inference depends upon that evident and undeniable principle in reason that nothing can give to another that which it hath not either formally or more eminently in it self and that no effect can exceed the vertue of its cause he that formed n By which word he seems to intimate the accurate and most curious workmanship of the Eye which is observed by all that write upon that subject the eye shall he not see 10 He that chastiseth the heathen shall not he correct m He who when he pleaseth can and doth punish the Gentiles or Nations of the World is he not able to punish you for your wicked speeches and actions Or He that instructeth or teacheth as this word signifies Prov. 9. 7. Isa. 8. 11. c. the nations not onely the Jews but all other people all mankind as this clause is explained by the next he that teacheth man knowledge shall not he correct or reprove and therefore must not he discern and know all your hard speeches and wicked actions Thus the consequent seems to be put for the antecedent as is frequent in Scripture and that not without emphasis to Imply that God does not know their sins with a simple or speculative knowledge but so as to proceed upon that knowledge to judge and punish them he that teacheth man knowledge n By giving him understanding and the knowledge of many excellent things by the light of nature shall not he know o To wit mens thoughts of which see v. 11. and their words and actions of which he spoke v. 6 7. These words are not in the Hebrew Text but are easily understood out of the foregoing clause And the like defects we find elsewhere as 2 Sam. 5. 8. comp with 1 Chron. 11. 6. especially in vehement commotions of the mind when a mans passion stops his speech as it is here and Psal. 6. 3. and in other Authors 11 * 1 Cor. 3. 20. The LORD knoweth the thoughts of man p This is an answer to the foregoing Question shall not he know Yes he knoweth all things yea even the most secret things as the thoughts of men and in particular your atheistical thoughts and much more doth he know your wicked practices which you said he did not see v. 6 7. And he knows that they are generally vain and foolish and that whilest you mock God and applaud your selves in such thoughts you do not relieve but onely delude your selves with them that they are vanity 12 * Heb. 12. 11. Blessed is the man whom thou chastenest O LORD and teachest him out of thy Law q And whereas these ungodly persons esteem themselves the onely happy men and conclude thy people to be of all men the most miserable because of the manifold persecutions and afflictions which they commonly suffer and upon this account dispute against thy providence so far is their opinion from the truth that the contrary is most certain that as their prosperity is a real mischief to them so those afflictions of good men which are accompanied with divine instructions are great and true blessings to them themselves being judges 13 That thou may'st give him rest from the days of adversity until the pit be digged for the wicked r For their present and short troubles prepare them for and lead them to true rest and blessedness whilest the seeming felicities of the wicked make way for those tremendous judgments which God hath prepared for them 14 * 1 Sam. 12. 22. Rom. 11. 1 2. For the LORD will not cast off his people s Though God may for a time correct his people yet he will not utterly destroy them as he will their Enemies but will in his time put an end to all their Calamities neither will he forsake his inheritance 15 But judgment shall return unto righteousness t But although the World is now full of unrighteous judgments and even God himself seems not to judge and administer things justly because he suffers his people to be oppressed and the wicked to triumph over them yet the state of things shall be otherwise ordered God will declare himself to be a righteous Judge and will advance and establish justice in the earth and especially among his people and all the upright in heart †Heb. shall be after it shall follow it u To wit just judgment restored they will all approve of it and imitate this justice of God in all their actions whereas the wicked will still do wickedly as is said Dan. 12. 10. and in a land and state of uprightness will deal unjustly and will not behold the majesty of the lord as it is Isa. 26. 10. Oth. shall follow him to wit the Lord expressed v. 14. whose act it is to bring judgment to justice Whilest the wicked forsake God these will cleave to him as being confident that howsoever he may suffer them to be oppressed for a season yet he will in due time plead their cause and bring forth their righte ousness 16 Who will rise up for me x To defend and help me I looked hither and thither ' and called to my Friends for their help saying who will c But none of them appeared but God alone helped me as he saith in the next Verse against the evil doers or who will stand up for me against the workers of iniquity 17 Unless the LORD had been my help my soul had ‖ Or quickly almost dwelt * Psal. 115. 17. in silence y In the place of silence to wit the grave Compare Iob 3. 17 18. Psal. 88. 13. and 115. 17. 18 When I said My foot slippeth z I am now upon the point of falling into mischief and utter destruction thy mercy O LORD held me up 19 In the multitude of my thoughts a Whilest my heart was filled with various and perplexing thoughts as this Hebrew word signifies and tormented with cares and fears about my future state within me thy comforts b Thy promises contained in thy word and set home by thy spirit upon my soul and the remembrance of my former experiences of thy care and kindness to me Comp. Psal. 119. 50 76. delight my soul. 20 Shall the throne of iniquity have fellowship with thee c Wilt thou take part with the unrighteous powers of the World who oppress thy people It is true they partake of thy name being called gods Psal. 82. 1. but I know thou wilt not afford them thy Protection and Patronage but wilt manifest thy justice and displeasure against them This seems to have been one of those comfortable thoughts wherewith the Psalmist delighted his soul as he now said which * Isai. 10. 1. frameth mischief d Who devise wicked devices and lay heavy burdens upon men that are more righteous than themselves by a law e Either by vertue of those
proper name of the place where that happened and which also was called Massah as is evident from Exod. 17. 7. and Deut. 33. 8. and as in the day of temptation p In the day in which you tempted me Or as in the day of Massah i. e. when you were at Massah in the wilderness 9 When q Or In which place Which may belong either to Meribah and Massah or to the Wilderness last mentioned Or Surely as this word is oft used in Scripture as hath been observed once and again your fathers tempted me proved me and saw r Or Although or After that they saw or had seen Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of Gods power and goodness to them my works s Both my works of mercy which gave them abundant cause to trust me and my works of justice for which they had reason to fear and please me Heb. my work to wit that great and stupendous work of bringing my people out of Egypt with a strong hand and of conducting them safely through the Red Sea into the Wilderness and of destroying the Egyptians For not many more of Gods great works were done before they came to Meribah 10 Forty years long was I grieved with this generation s Or rather with that generation which then lived who were your Ancestors and said It is a people that do err in their hearts t They do not onely sin through infirmity and the violence and surprizal of temptations but their hearts are unsincere and inconstant and given to backsliding and therefore there is no hopes of their amendment Compare Psal. 78. 8. and they have not known u Or they do not know to wit with a practical and useful knowledge as that word commonly notes in Scripture They did not rightly understand nor duly consider nor seriously lay to heart They remain ignorant after all my teachings and discoveries of my self to them my ways x Either 1. my laws or statutes which are frequently called Gods ways Or rather 2. my works as it is expressed v. 9. which also are commonly so called They did not know nor consider and remember those great things which I had wrought for them and among them 11 Unto whom I sware in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath of which we read Numb 14. †〈◊〉 if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land which is called the rest Deut. 12. 9. See also 1 Chron. 23 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age not as a matter of meer speculation but as an instruction for all after Ages and particularly for those Israelites who should live in the times of the Messias that they should take heed of falling after the same example of unbelief as the Apostle insers from this place Heb. 4. 11. PSAL. XCVI This Psalm was composed by David upon occasion or at the time of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion as may be gathered by comparing it with 1 Chron. 16. 7. 23 24 c. where almost the whole Psalm is to be found But as the Ark was an evident type of the Messiah which David very well knew as hath been oft noted before so Davids thoughts or at least the design of Gods spirit which indited this Psalm was extended beyond and above it even to the times of the Messiah and to his glorious and universal Kingdom in which not the Jews onely but the Heathen Nations also should worship the true God and kiss his Son the Messiah 1 O * â—… Chron. 16. â—… 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion not the removal of the Ark wherein there was nothing new but an inconsiderable circumstance of place and that not yet fixed but the coming of the Messiah and the confirming of the New Covenant by his blood and the calling of the Gentiles sing unto the LORD all the earth b All the Nations of the Earth who shall then partake of those great blessings and priviledges which are now peculiar to Israel 2 Sing unto the LORD bless his name shew forth his salvation c That great work of the redemption and salvation of the World by the Messias from day to day 3 Declare his glory among the heathen his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come 4 For the LORD is great and greatly to be praised * Psal 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it 5 For all the gods of the nations are idols f Or nothings as they are called 1 Cor. 8. 4. and 10. 19. or vain things as the word signifies and is translated by others The sence is Though they have usurped the name and place of the Divine Majesty yet they have nothing of his nature or power in them but the LORD made the heavens 6 Honour and majesty are before him g i. e. In his presence like beams shot out from his face who is the Sun of righteousness There is an unconceivable glory and majesty in his countenance and in the place of his presence strength and beauty are in his sanctuary h Or in his holy place where he records his name and affords his presence There are the manifestations of Gods power and grace or goodness and all his perfections 7 Give unto the LORD O ye kindreds of the people i Or O ye families of the people of the World And the word families may be understood either 1. strictly and properly and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations but onely to some persons taken out of every people and nation as it is expressed Revel 5. 9. or 2. more largely for nations as it is taken Gen. 12. 3. Ier. 25. 9. Zech. 14. 18. and so it may be implied that not onely some few of the Heathen people should be brought to the acknowledgment and worship of the true God as was usual in the times of the Old Testament but that whole Nations should come in to the Church of God together give unto the LORD k Ascribe to him or acknowledge to be in him glory and strength 8 * Psal. 29. â—… 2. Give unto the LORD the glory †Heb. of his name due unto his name bring an offering and come into his courts l Into
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
clause and mystically in the next we have a like instance Mat. 8. 22. Let the dead spiritually bury the dead naturally for g He now gives the reason either why this unity is so good a thing or why the dew descending upon Zion to which that is compared is so desirable And so upon this occasion he slides into the commendation of Zions felicity as the sacred Writers frequently do upon other like occasions * 〈◊〉 28. 8. there h Either 1. where brethren live in peace and unity or rather 2. in Zion last mentioned the LORD commandeth blessing i Ordained promised conferred and established his blessing to wit all manner of blessedness for his people that sinceâ—…ely worship him in that place even life k To wit an happy and pleasant life for to live in misery is accounted and oft called death both in Scripture and in other Authors for evermore PSAL. CXXXIV A song of degrees The form of this Psalm seems to be dramatical In the two first verses the Psalmist speaks in the name of some eminent person either the King or Chief Priest exhorting and requiring all the Priests and Levites to perform the duties of their place and calling and in the last verse in the name of the Priests and Levites returning him thanks for his good advice 1 BEhold bless ye the LORD a Do not stand there like statues dumb and idle but employ your hearts and tongues in singing forth the praises of the Lord. all ye servants of the LORD b Peculiarly so called Priests and Levites who are set apart to the service of God and of the Sanctuary as the next clause restrains this general expression * â—… Chr. 9. 33. which by night c Not onely by day but also and especially by night when their watch was more necessary See Exod. 27. 21. Levit. 8. 35. 1 Sam. 3. 3. As you watch by night when others sleep so do you utter the praises of God when others are silent stand d i. e. Serve or minister as this word is used Deut. 10. 8. 18. 7. and oft elsewhere in the house e Which word includes both the Temple and Courts belonging to it as hath been noted before of the LORD 2 Lift up your hands f Unto God in prayer and praises thus expressing and exciting your inward devotion ‖ 〈◊〉 in holiness in the sanctuary g In that holy house of God where you stand v. 1. Or in or with holiness Lift up your hands as it is prescribed 1 Tim. 2. 8. Do not content your selves with lifting up your hands but see that this be done with pure and holy hearts and bless the LORD 3 The LORD that made heaven and earth bless thee h Either 1. thee whosoever thou arâ—… who dost faithfully perform the duty here commanded Or 2. thee O King or Priest who dost engage and encourage us in this blessed work out of Zion i Where God dwells and from whence he heareth the prayers of his people and giveth them the blessings which they desire and need PSAL. CXXXV This Psalm contains an exhortation to all the Israelites and especially to the Priests and Levites to praise God for his great and wonderful works some particulars whereof are here recorded 1 PRaise ye the LORD praise ye the name of the LORD praise him O ye servants of the LORD a Ye Priests and Levites as Psal. 134. 1. 2 Ye that stand in the house of the LORD in the courts b Either in the Temple or the inner Court which were appropriated to the Priests and Levites or in the outward Court which was for the people See 2 Chron. 4. 9. of the house of our God 3 Praise ye the LORD for the LORD is good c Bountiful and gracious especially to you and therefore he justly expects and deserves your praises sing praises unto his name for it is pleasant d The work it self of singing praises to God is pleasant as it is more fully expressed Psal. 147. 1. 4 For * Exod. 19. 5. Deut. 7. 6. the LORD hath chosen Jacob for himself and Israel for his peculiar treasure 5 For I know that * Psal. 95. 3. the LORD is great and that our LORD is above all gods e Above all that are called Gods or worshipped as Gods by the heathen people And therefore seeing they commonly praise and extol their Idols it becometh you not to be silent as to the praises of your God 6 * Psal. 115. 3. Whatsoever the LORD pleased f Either in the creation or government of them that did he in heaven and in earth g His power and juriâ—…diction is universal and not like that of the heathen Gods which is confined to their several Countries in the seas and all †Heb. depths deep places h In the visible Seas and in those invisible depths both of earth and of the waters which are contained in the bowels of the earth 7 * Jer. 10. 13. 51. 16â—… He causeth the †Gr. clouds So Prov. 25. 14. vapours i Which are the matter of clouds and rain to ascend from the ends of the earth k Either 1. from the Sea the common source of vapors 1 Kings 18. 44. Amos 5. 8. wherewith both the earth in general and several particular countries are terminated or bounded oâ—… rather 2. from all parts of the earth from one end to another as the borders of a land are commonly put for the whole land from one border to another as Psal. 105. 31 33. 147. 14. and oft elsewhere For in this sence this phrase is generally used in Scripture as Iob 28. 24. 38. 13. Psal. 19. 4 6. 48. 10. and every where * Job 38. 24 c. Zech. 10. 1. he maketh lightnings for the rain l He bringeth water even out of the fire he maketh thick clouds which being broken produce lightnings and so are dissolved into showers of rain So the lightnings are both a sign and in some sort the cause of rain Or he maketh lightnings with as this Particle is used Gen. 46. 26. Psal. 89. 4. 119. 56 98. rain i. e. he causeth both of them to come out of the same cloud he bringeth the wind out of his treasuries m Out of those secret places where he reserves them and whence he bringeth them as he sees fit Thus we read of treasures of snow and hail Iob 38. 22. not that they are formally laid up in any certain places but to signifie that God hath them as much at his disposal as any man hath thâ—… which he hath laid up in his stores 8 * Exod. 12. 12 29. Who smote the first-born n From the general works of Nature he comes to Gods special works of Providence towards his people of Egypt †Heb. from man unto
door of my lips f My lips which are the door of my mouth whence words come forth 4 Incline not g Suffer it not to be inclined or led aside either by my own errours or lusts or by the temptations of the world or of the Devil Thus God is frequently said to harden mens hearts not positively for he can do no evil nor tempt any man to it Iam. 1. 13. but privatively by denying sofâ—…ning grace my heart h Keep me not onely from wicked speeches v. 3. but from all evil motions of my heart which otherwise will draw me to many evil speeches and actions to any evil thing to practise wicked works with men that work iniquity i Either 1. to joyn with them in their sinful courses or 2. to do wickedly as they do and let me not eat of their dainties k Let me never enjoy or desire worldly comforts upon such terms as they do to wit with Gods wrath and curse as instruments of wickedness and of my own eternal destruction My afflictions are more desirable than such prosperity Let none of their sweet morsels the pleasures oâ—… advantages which they gain by their wickedness tempt me to approve of or imitate their ways 5 * Prov. 9. 8. ‖ Or let the righteous smiâ—… me kindly and reprove me let not their precious oil break my head c. Let the righteous smite me l To wit with his tongue by reproofs as the next clause explains it which are called wounds Prov. 27. 6. As I pray unto thee that 〈◊〉 wouldâ—…st keep me from sinful practices so I beg it of all just men that if I do transgress or if by the arts and slanders of mine enemies any of them are made to believe that I am guilty of â—…il designs against Saul or of any other wickedness that they would freely admonish and reprove me for it And their reproofs shall please me better than the dainties of the wicked last mentioned v. 4. it shall be a kindness m I shall be so far from being offended with it as an act of enmity or ill will as they may suspect that I shall esteem it an act and sign of true friendship and let him reprove me it shall be an excellent oil n Or it shall be as the oil of the head as it is in the Hebrew i. e. which is poured upon the head as the manner was in great feasts and solemnities which shall not break my head o Not hurt or disturb it but on the contrary shall heal and greatly refresh and delight it Which is here understood by a known figure called Meiosis whereby more is intended than is expressed as Prov. 17. 21. and oft elsewhere for yet my prayer also shall be in their calamities p Either 1. in the calamities of those righteous persons who reproved and censured him So this is an evidence of what he last said that he should take their reproofs for a kindness because when they came into such calamities as those wherein he was involved as all righteous men must expect sufferings at one time or other he would not insult over them nor censure them but pity them and pray for them or 2. in the calamities of his enemies of which he speaks in the next words And so this may be added as a reason why he did so freely offer himself to the righteous to be reproved by them if he or his cause were so bad as his enemies made them because he was well assured that he was sincere and his cause good and that God would bring him out of all his calamities and bring his enemies into such calamities that they should need and desire his prayers which also he would willingly grant to them and then all good men would be fully satisfied of the justice of his person and cause 6 When their judges q The chief of mine enemies their Governors Civil and Military are overthrown r Or shall be overthrown or cast down headlong by thine exemplary vengeance Or as others were left free unhurt by me when it was in my power to destroy them of which see 1 Sam. 24. 26. to which histories this place is by divers learned Interpreters thought to allude And then by their Iudges he means Saul although he thought not fit distinctly to mention him but onely to intimate him in an obscure and general way in stony places s Heb. in the hands or by the sides of the rock Which may relate either 1. to the rocky nature of those places in which Saul fell into Davids hands See 1 Sam. 24. 2. or 2. to the ancient manner of punishing malefactors which was by throwing them down from the tops of rocks of which see 2 Chron. 25. 12. or 3. to aggravate their overthrow for falls in stony places are as most easie and frequent so also most mischievous they shall hear my words for they are sweet t Then they either the Judges who will be wise too late or the people spared by my favour when others were overthrown and warned by that fearful example will hear my words i. e. hearken to my counsels and offers which now they despise and then they my words will be sweet and acceptable to them which now they reject Others thus then they did hear my words that they were sweet then they acknowledged that my words and carriage towards Saul were full of meekness and gentleness and that I was not so false and malicious as they had represented me to be 7 Our bones u My bones and the bones of my friends and followers Our skin and flesh is in a manner consumed and there is nothing left of us but a company of dead and dry bones Whereby he intimates that their condition was desperate Comp. Ezek. 37. 11. are scattered at the graves mouth x Either 1. literally and properly So barbarously cruel were our enemies that they not onely killed us but left our carkasses unburied by which means our flesh and sinews c. were consumed or torn in pieces by wild â—…easts and our bones dispersed upon the face of the earth our common grave or if any of my followers were dead and buried they pulled their bones out of the grave and scattered them about or rather 2. Metaphorically So the sence is Our case is almost as hopeless as of those who are dead and whose bones are scattered in several places as when one cutteth and cleaveth wood upon the earth y As much neglected and despised by them as the chips which a Carpenter makes when he is cutting wood which he will not stoop to take up Or rather as the LXX and Chaldee and Syriack understand it and as it is in the Hebrew as when one to wit the husbandman cutteth and cleaveth the earth or in the earth which he teareth without any mercy 8 But mine eyes are unto thee O GOD the Lord in
s Earnestly imploring their pity Or he urgeth Heb. pursueth their words i. e. alledgeth their former promises and professions of Friendship Or without any supplement he seeketh words as the Preacher sought to find out acceptable words Eccles. 12. 10. wherewith he might prevail or move them to pity yet they are wanting to him t Heb. they are not either 1. His Friends are not to wit what they pretended to be friends to him Or 2. Their words are vain and without effect there is no reality in them 8 He that getteth †Heb. an heart wisdom loveth his own soul u Or loveth himself because he procures great good to his Soul or to himself as it follows as sinners on the contrary are said to hate their Souls Prov. 29. 24. because they bring mischief upon them he that keepeth understanding x That observeth and carefully practiseth its precepts as that Phrase is commonly used shall find good y Shall have great benefit by it both for his conduct in this Life and for his happiness in the next 9 A false witness shall not be unpunished and he that speaketh lies shall perish z This was said before v. 5. and seems to be here repeated either for its great use and weight in humane society and to shew how much God abhors such practices or to shew the pernicious effects of this sin and consequently of all other sins one eminent kind being put for all the rest and this in opposition to the good effects of Wisdom or Piety which he declared in the foregoing verse 10 * Eccl. 10. 6. Delight a To live in Pleasure and Plenty and outward Glory is not seemly for a fool much less * Ch. 30. 22. Eccl. 10. 7. for a servant c Who is of a servile condition and disposition not much differing from a Fool who is a servant to his Lusts and wholly unfit to rule other men to have rule over princes d i. e. Over men of better quality than himself for servants are commonly ignorant and when they are advanced they grow insolent and presumptuous and intolerable b It doth not become him nor suit with him partly because Prosperity corrupts even wise men and makes fools mad and partly because it gives him more opportunity to discover his folly and to do mischief both to himself and others He implies that a rod or punishment is fitter for him than pleasure as is noted Prov. 10. 13. 26. 3. 11 * Chap. 14. 29. The ‖ Or prudence discretion of a man deferreth his anger and it is his glory to pass over a transgression e This is opposed to the perverse judgment of worldly men who account it â—…olly and stupidity not quickly to resent a provocation and a dishonour and reproach not to revenge it 12 * Ch. 16. 1â—… 15. 2â—… 2. 28. 15. The kings wrath is as †〈◊〉 〈◊〉 the roaring of a lion but his favour is as †〈…〉 dew upon the grass 13 * Chap. 10. 1. 15. 20. 17. 21 25. A foolish son is the calamity of his father * Ch. 21. â—… 〈◊〉 27. 15. and the contentions of a wife are a continual dropping f Are like rain continually dropping upon an house which by degrees marreth the House and Houshold stuff and driveth the inhabitants out of it He compareth her to a continual dropping because of that inseparable Union and necessary cohabitation of Husband and Wife together notwithstanding such contentions 14 House and riches are the inheritance of fathers and * Ch. 18. 22. a prudent wife is from the LORD g Is vouchsafed to a man by a singular providence of God who is the only Searcher and Ruler of hearts exactly discerning who are prudent or pious in which even wise mens judgments are commonly mistaken and inclining the minds and hearts of persons one towards another 15 Slothfulness casteth into a deep sleep h Maketh a man careless and negligent and like one asleep in his business whereby he cometh to want as it follows and an idle soul shall suffer * Chap. 1â—… â—… 20. 13. hunger 16 * Luk. 11. 28. He that keepeth the commandment i The commands of God called by way of eminency the commandment as the Word is oft used Emphatically for the word of God as hath been noted before keepeth his own soul but he that despiseth his ways k Either 1. His own ways by not taking heed to his ways so as to order his Conversation aright Or 2. The ways of God who is understood in the former clause shall die 17 * Mat. 10 42. 25. 40. 2 Cor. 9. 6 7. He that hath pity on the poor lendeth unto the LORD l Who takes what is done to them as done to himself because it is done to them whom God as to this particular hath put in his own stead to be his receivers and whom God hath in a peculiar manner commended to the care and charity of all other men and ‖ Or his deed that which he hath given will he pay him again 18 * Chap. 13. 24. 23. 13. Chasten thy son while there is hope m Before custom in sin and thy indulgence hath made him hard-hearted and incorrigible and let not thy soul spare n Forbear not to give him due and necessary correction ‖ Or to his 〈◊〉 or to cause him to die for his crying o Which oâ—…t stirs up a foolish and pernicious pity in Parents towards them This word with some small difference in the points is used in this sense Isa. 14. 11. Or as it is in the margent to his destruction intimating that this is a cruel pity and a likely way to expose him to that death threatned to stubborn Sons Deut. 21. 18 21. But this clause is and may be rendred otherwise yet or but do not lift up thy soul which signifies a vehement desire Deut. 24. 15. Psal. 25. 1. Ier. 44. 14. let not thy passion or eager desire of chastening him transport thee so far as to cause him to die i. e. use moderation in this work 19 A man of great wrath p Or He who is of great wrath of strong passions Which may be understood either 1. More particularly of a Son of such a temper who is very impatient of correction and breaks forth into violent passions upon that occasion and then the following words contain the Parents duty which is to take care to punish him because if he spare him that time for his passion he must do so again and again the same cause returning upon him and so must wholly forbear to chasten him Or 2. More generally of any man of a fierce and furious temper and carriage and then the next words declare only the event by his great and repeated provocations he will bring
saith b To excuse his idleness and keeping himself at home See on Ch. 22. 13. there is a lion in the way a lion is in the streets 14 As the door turneth upon his hinges c Moving hither and thither upon it but not removing one jot from its place so doth the slothful upon his bed 15 * Ch. 19. 24. The slothful hideth his hand in his bosom ‖ Or he is weary it grieveth him to bring it again to his mouth d He will not take the least pains for the most necessary things 16 The sluggard is wiser in his own conceit e Because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves forgetting in the mean time what reproach and loss and how much greater mischiefs both here and hereafter are brought upon him by his slothfulness than seven men that can render a reason f To wit a satisfactory reason of all their actions i. e. who are truly wise men 17 He that passeth by g Who is going upon the way and about his business But this word is by some referred to the last clause is like one that taketh a dog by the ears as he is passing by him without any thought of doing him harm which agrees very well both with the order of the words in the Hebrew Text and with the matter of the other clause to which this similitude is referred and ‖ Or is 〈◊〉 meddleth with strife belonging not to him h In which he is not concerned nor any way obliged to meddle is like one that taketh a dog by the ears i Exposeth himself to great and needless hazards as a man that causelesly provoketh a Mastiff dog against himself 18 As †Heb. one that maketh himself mad a mad man k As one feigneth himself mad that under that pretence he may do mischief with impunity who casteth †Heb. 〈◊〉 or spâ—…ks fire-brands l To hurt his Neighbours person or to consume his House or Goods arrows and death m Any instruments of death 19 So is the man that deceiveth his neighbour and saith Am not I in sport n That wrongs him under a false pretence of kindness and familiarity 20 †Heb. without wood Where no wood is there the fire goeth out so * Ch. 22. 10. where there is no ‖ Or 〈◊〉 tale-bearer o To carry such reports from one to another as may provoke them to mutual rage and strife the †Heb. is 〈◊〉 strife ceaseth 21 * Ch. 1â—… 18. 29 22. As coals are to burning coals and wood to fire so is a contentious man p Heb. a man of contentions that loveth and giveth himself up to contentions to kindle strife 22 The words of a tale-bearer are as wounds and they go down into the †Heb. 〈◊〉 innermost parts of the belly q This was delivered before Ch. 18. 8. and is here repeated as being a point of great concernment to the Peace and Welfare of all societies and fit to be oft and earnestly pressed upon the consciences of men because of their great and general proneness to this sin 23 Burning r Either 1. With Love Words delivered with shew of true and fervent affection Or rather 2. With Malice or hatred A slanderous or evil Tongue For this word is constantly used in a bad sense and notes the heat of Rage and Persecution lips and a wicked heart are like a potsherd covered with silver dross s Such a Tongue and Heart are of no real worth although somtimes they make a shew of it as Dross doth of Silver 24 He that hateth ‖ Or is 〈◊〉 dissembleth t Or carrieth himself like another man pretends Love and Kindness which sense seems to agree best both with the next clause of this verse and with the two following verses with his lips and layeth up deceit within him 25 When he †Heb. 〈◊〉 his voice gracious speaketh fair believe him not for there are seven abominations in his heart 26 ‖ Or hatred 〈◊〉 covered in secret Whos 's hatred is covered by deceit u With false professions of Love his wickedness shall be shewed before the whole congregation x Instead of that secrecy and impunity which by this art he designed and promised to himself he shall be brought to publick shame and punishment 27 * Ps. 7. 15 16 9. 15. 57. 6. Eccles. 10. â—… Whoso diggeth a pjt y That another may fall into it It is a metaphor from Hunters who used to dig deep pits and then to cover them sleightly with earth that wild Beasts passing that way might fall into them and somtimes in the heat of pursuit fell into them themselves shall fall therein and he that rolleth a stone z To wit up the hill with design to do mischief to some person or thing with it it will return upon him 28 A lying tongue hateth those that are afflicted by it ‖ Because by his calumnies he hath made them his enemies and a flattering mouth †Which though it be more smooth and plausible than a slandering mouth yet is in truth no less pernicious betraying others either to sin or to danger and mischief worketh ruine CHAP. XXVII 1 * 〈◊〉 4. 13. BOast not thy self of †〈◊〉 to morâ—… 〈◊〉 to morrow a Of any good thing which thou purposest to do or hopest to receive to morrow or hereafter the time being here put Metonymically for things done or had in the time as Deut. 4. 32. Eccles. 2. 23. The same caution is given Iam. 4. 13 c. for thou knowest not what a day may bring forth b What may happen in the space of one day which may hinder thy designs or expectations The day is said to bring forth what God by his Almighty Power and Providence doth either cause or suffer to be brought forth or done in it 2 Let another man praise thee and not thine own mouth c Except it be really necessary either for thy own just vindication or for the honour of God or for the edification of others in which cases this hath been allowed and practised by wise and virtuous men as particularly by St. Paul 2 Cor. 11. 12. a stranger and not thine own lips 3 A stone is †〈◊〉 〈◊〉 heavy and the sand weighty but a fools wrath is heavier d More grievous and intollerable as being without cause without measure and without end than them both 4 †〈◊〉 wrath 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 Wrath is cruel and anger is outragious but who is able to stand before ‖ 〈◊〉 〈◊〉 envy e Envy is worse than both of them partly because it is more unjust and unreasonable as not caused by any provocation as wrath and anger are but only
†〈◊〉 the 〈◊〉 of the than the wandring of the desire f Restless and insatiable Desires of what a man hath not wherewith covetous rich men are perpetually haunted and tormented This g This wandring of the desire wherein most men indulge themselves is also vanity and vexation of Spirit h Is not the way to satisfaction as they imagine but to vexation 10 That which hath been is named already h This verse is added either as a proof of what he last said concerning the vanity and wandring of unsatiable desires or as a further instance of the vanity of all things in this Life That which hath been or is for the Hebrew verb may be rendred either way to wit Man considered with all his endowments and enjoyments whether he be wise or foolish rich or poor Man who is the chief of all visible and sublunary beings for whom they were all made is named already to wit by God who presently after his Creation gave him the following name to signifie what his nature and condition was or would be Heb. What is that which hath been or is it is or hath been named already Others understand it thus All the several conditions which men have had or shall have in the World Riches or Poverty c. are already named i. e. appointed or determined by Gods unchangeable Counsel and invincible Providence But though this be true it seems not to suit so well with the following clause as the other Interpretation doth and it is known that it is man i This is certain and manifest that that being which makes all this noise and stir in the world howsoever magnified by themselves and somtimes adored by Flatterers and howsoever differenced from or advanced above others by Wisdom or Riches or the like is but a Man i. e. a mean earthly mortal and miserable Creature as his very name signifies which God gave him for this very end that he might be always sensible of his vain and base and miserable estate in this world and therefore never expect satisfaction or happiness in it neither may he contend with him that is mightier than he k i. e. With Almighty God with whom Men are very apt to contend upon every sleight occasion and against whom they are ready to murmur for this Vanity and Mortality and Misery of Mankind although they brought it upon themselves by their own sins So this is seasonably added to prevent the abuse of the foregoing passage 11 Seeing there be many things that increase vanity l This seems to be added as a Conclusion of the Disputation managed in all the foregoing Chapters seeing not only Man is a vain Creature in himself as hath been now said but there are also many other things in the world which instead of removing or diminishing as might be expected do but increase this vanity as Wisdom Pleasure Power Wealth and the like the vanity of all which hath been fully and particularly declared Seeing even the good things of this Life bring so much Toil and Cares and Fears c. with them what is man the better m To wit by all that he can either desire or enjoy here Hence it is evident that all these things cannot make him happy but that he must seek for happiness elsewhere 12 For who knoweth what is good for man n No man certainly knows what is best for him here whether to be high or low rich or poor because those great things which men generally desire and pursue are very frequently the occasions of Mens utter Ruine as hath been noted again and again in this Book in this life †〈◊〉 the numâ—… of the days 〈◊〉 〈◊〉 life of his 〈◊〉 all the days of his vain life o Life itself which is the foundation of all mens Comforts and Enjoyments here is a vain and uncertain and transitory thing and therefore all things which depend upon it must needs be so too which he spendeth as * Ps. 102. 11. â—… 109. 23. â—… 144. 4. Ch. 8. 13. Jaâ—… 4. 14. a shadow p Which whilest it abides hath nothing real and solid or substantial in it and doth speedily pass away and leaves no sign behind it for who can tell a man what shall be after him under the sun q And as no man can be happy with these things whilest he liveth and enjoyeth them so he can have no content in leaving them to others because he knoweth not either who shall possess them or how the future owners will use or abuse them or what mischief they may do by them either to others or even to themselves CHAP. VII Having largely discoursed of the vanity of all worldly things and having now said in the foregoing verse that no man knew what was best for him he now proceeds to prescribe some Remedies against these Vanities and to direct men to the right method of obtaining that felicity which is not to be expected or found in this World 1 A * Prov. 15. 30. 22. 1. Good name a A good and well-grounded report from wise and worthy persons is better than precious Ointment b Heb. A name which is put for a good name by a Synecdoche that only being worthy to be called a name because evil and worthless men quickly lose their Name and Memory Thus a Wife is put for a good Wife Prov. 18. 22. and a day for a good day Luk. 19. 41 44. and the day of death c To wit of a good man or one who hath left a good Name behind him which is easily understood both from the former clause and from the nature of the thing for to a wicked man this day is far worse and most terrible Yet if this passage be delivered with respect only to this Life and abstracting from the future Life as many other passages in this Book are to be understood then this may be true in general of all men and is the consequent of all the former discourse Seeing this Life is so full of Vanity and Vexation and Misery it is a more desirable thing for a man to go out of it than to come into it Which is the more considerable note because it is contrary to the Opinion and Practice of almost all Mankind to celebrate their own or Childrens Birth-days with solemn Feasts and rejoicings and their deaths with all expressions of sorrow than the day of ones birth b Which was very fragrant and acceptable and useful and of great price especially in those Countries See Deut. 33. 24. Psal. 92. 10. 133. 2. Isa. 39. 2. 2 It is better to go to the house of mourning d Where Mourners meet together to celebrate the Funerals of a deceased Friend than to go to the house of feasting for that e To wit death the cause of that mourning is the end of all men f It brings men to the
patient and merciful to thee that he gives thee liberty to demand of him any Signal or miraculous Work whereby thou mayst be assured of the Truth and Certainty of this Promise thy God u Both by right of Dominion and by vertue of his gracious Covenant made with all Israel of whom thou art a Member and King and by thy own Profession for he still worshipped God together with his Idols and by the continuance of his Care and Kindness to thee and to thy People notwithstanding all your Wickedness whereof this Promise and Offer is a clear Demonstration ‖ Or make thy pâ—…on deep ask it either in the depth or in the heighth above x Demand some Prodigie to be wrought either in Earth or in Heaven at thy pleasure 12 But Ahaz said I will not ask y This Refusal proceeded not from the strength of his Faith but from his contempt of God and total distrust and disregard of his Word and inward Resolution to take another Course as is manifest both from the following words and from the History of Ahaz 2 Chron. 28. neither will I tempt the LORD z Either 1. by asking a Sign as if he questioned the Truth of his Word So this was deep Hypocrisie Or 2. by neglecting any means necessary for my preservation which were indeed a tempting of God And therefore I shall not sit still and relie upon God till I be destroyed which will be the effect of thy Counsel but I shall do as becometh a wife King seek for Succour from Potent Allieâ—… such as the Assyrian is So this is flat Rebellion against God 13 And he said Hear ye now O house of David a Of which see above v. 2. He reproveth them all because they were the Kings Counsellors and promoted the Design of sending for the Assyrian Succours Is it a small thing for you b Is not that Wickedness more than enough Must you add more to it to weary men c To vex God's Prophets and People and the generality of your Subjects with your Oppressions and horrid Impieties but will ye weary my God also d By your cursed Ingratitude and Unbelief and Disobedience to his Commands He saith my God i. e. the God whose Servant and Prophet or Messenger I am to intimate that this heinous Offence was not committed against a weak and foolish Man such as they might think the Prophet to be but against God himself who sent the Message Compare Exod. 16. 8. 14 Therefore e Because you despise me and the Sign which I now offer to you God of his own free Grace will send you a more honourable Messenger and give you a nobler Sign to try whether that will cure you of your Infidelity Or Nevertheless as this Particle seems to be understood Isa. 30. 18. Ier. 16. 14. 30. 16. Although you deserve no Sign nor Favour yet for the comfort of those few Believers which are among you and to leave you without excuse I shall mind you of another and a greater Sign which God hath promised and will in his due time perform which also â—…s a Pledge of the certain Accomplishment of all God's Promises Or Surely as this Particle is sometimes used as Gen. 4. 15. Ier. 2. 33. 5. 2. Zech. 11. 7. the Lord himself shall give you a sign f To wit of your Deliverance Qu. How was this Birth of a Virgin which was not to come till many Ages after a Sign of their Deliverance from the present Danger Answ. 1. Because this was a clear Demonstration of God's infinite Power and Goodness and Faithfulness and consequently of the certain Truth of all God's Promises from time to time which can never fail so long as those Attributes of God stand And mens Faith is either strong or weak as they believe them or doubt of them Of which see Psal. 77. 8. 78. 19 20. Rom. 4. 20 21. And so this was a proper Remedy for Ahaz his Disease which was a secret Suspicion that God either could not or would not deliver them 2. Because that Promise I say not onely the actual Giving which was long after but even the Promise of the Messiah which had been made long since and oft renewed and was universally believed by all the People was the Foundation of all God's Mercies and Promises unto them 2 Cor. 1. 20. and a Pledge of the Accomplishment of them 3. Because this promised Birth did suppose and require the Preservation of that City and Nation and Tribe in and of which the Messiah was to be born and therefore there was no cause to fear that utter Ruine which their Enemies now threatned to bring upon them 4. This is one but not the onely Sign here given as we shall see at v. 16. * Maâ—… 1. 2â—… Luk. 1. â—…1 Behold g You who will not believe that God alone is able to deliver you from the united Force of Syria and Israel take nocice for your full satisfaction that God is not onely able to do this Work but to do far greater and harder things which he hath promised and therefore both can and will accomplish a virgin h Strictly and properly so called The Iews that they may obscure this plain Text and weaken this Proof of the Truth of Christian Religion pretend that this Hebrew Word signifies a young woman and not a virgin But this corrupt Translation is easily confuted 1. Because this Word constantly signifies a virgin in all other places of Scripture where it is used which are Gen. 24. 43. compared with v. 15. Exod. 2. 8. Psal. 68. 25. Cant. 1. 3. 6. 8. To which may be added Prov. 30. 19. the way of a man with a maid or a virgin For though it be supposed that he did design and desire to corrupt her and afterwards did so yet she may well be called a virgin partly because he found her a Virgin and partly because she seemed and pretended to others to be such which made her more careful to use all possible Arts to preserve her Reputation and so made the discovery of her impure Conversation with the Man more difficult whereas the filthy Practices of Common Harlots are easily and vulgarly known 2. From the scope of this Place which is to confirm their Faith by a strange and prodigious Sign which surely could not be that a young Woman should conceive a Child but that a Virgin should conceive c. shall conceive and bear i Or rather bring fâ—…rth as it is rendred Mat. 1. 23. and as this Hebrew Word is used Gen. 16. 11. 1â—… â—…9 Iudg. 13. 5. a son and ‖ Or thou O virgin 〈◊〉 alâ—… call shall call k The Virgin last mentioned shall call Which is added as a further Evidence of her Virginity and that this Son had no Humane Father because the Right of Naming the Child which being a Sign of Dominion is primarily in
venerable though Apocryphal Writer 1 〈◊〉 1. 1. 8. 5. But this Place is otherwise rendred both by ancient and later Interpreters which seems to be more natural and easie and no less agreeable to the Hebrew Text either thus that she is laid waste so that there is no house nor entring or coming in to wit for Traffick from the land of Chittim is made known to them to wit to the Ships or Merchants that used to resort thither for Traffick or rather thus for it is laid waste so that there is no house not any Houses left for the Citizens to dwell in nor entring or coming in to wit of Merchants from the land of Chittim she to wit her People is removed or gone into captivity as this Word properly signifies and is rendred Isa. 38. 12. And for the last Hebrew Word lamo which is rendred to them which is the onely Objection against this Interpretation it is onely added as an Elegancie of the Hebrew Language and hath no further Signification as it is also Psal. 58. 7. and as the Particle lo which signifies the same thing and such other Pronouns are frequently redundant and insignificant in the Hebrew Text as hath been oft observed by Grammarians and Interpreters He mentions the land of Chittim because this was an eminent Place for Shipping and Trading as is manifest from Numb 24. 24. Ezek. 27. 6. Dan. 11. 30. and therefore doubtless had great Dealings and Commerce with Tyre and may here be put Synechdochically for all other Countries which Traded with her It is not necessary for the understanding of this Text to 〈◊〉 what Chittim is whether it was Italy or Greece or the Islands in those Parts it is sufficient to know that it was a Seafaring Place in the Midland Sea and so much startled and concerned in the Destruction of Tyre 2 Be †Heb. silent still g Heb. Be silent as one confounded and not knowing what to say or as Mourners use to be Iob 2. 8 13. Isa. 47. 5. boast no more of thy Wealth and Power as thou usedst to do ye inhabitants of the isle h Heb. of Tyrus which now was an Island Ezek. 27. 3. 28. 2. till Alexander joined it to the Continent as Pliny reports Although the Title of Islands is oft given by the Hebrews to Places bordering upon the Sea thou whom the merchants of Zidon i An eminent City of Palestina nigh unto Tyre much concerned with her and for her that pass over the sea k That are a Seafaring People have replenished l With Mariners Ezek. 27. 8. and Commodities 3 And by great waters m By the Sea which is very fitly called the great waters Psal. 107. 23. understand cometh or is brought to her the seed of Sihor n The Corn of Egypt wherewith Egypt abounded and furnished divers other Parts of the World whence it was called the Granary of the Roman Empire which also was easily conveyed by Sea from Egypt to Tyre and thence to divers other Countries This is called seed here as also Hag. 2. 19. and elsewhere by an usual Metonymy and the seed of Sihor because it grew up the more abundantly because of the Overflow of the River as all sorts of Authors have noted For Sihor is nothing else but Nilus as appears from Ier. 2. 18. which is called Sihor as by the Greeks it was called Melas from its black Colour And this and no other River seems to be that Sihor which is so oft mentioned as one of the Bounds of the Land of Canaan as Numb 34. 5. c. because that Land at least in that extent which God allotted and gave it to the Israelites though they through neglect or cowardise might not actually possess it did reach to one of the Branches of that River And indeed if Sihor be not Nilus that great and neighbouring River is not named in all the Scripture which seems very improbable the harvest of the river o This Clause explains the former that plentiful Harvest of Corn which comes from the Influence and Inundation of Nilus which is emphatically called the river as here so also Exod. 1. 22. Isa. 19. 5. Ezek. 29. 3 9. as Euphrates is in other Texts of Scripture is her revenue p Is as easily procured and plentifully enjoyed by her as if it grew in her own Territories and she is a mart of nations q A Place to which all Nations resort for Traffick 4 Be thou ashamed O Zidon r For Zidon was a great City near Tyre and strongly united to her by Commerce and League and called by some the Mother of Tyre which they say was built and first inhabited by a Colony of the Sidonians and therefore she must needs be greatly concerned in the Destruction of Tyrus for the sea s That part of the Sea in which Tyrus was and from which Ships and Men were sent into all Countries hath spoken even the strength of the sea t This is added to explain what he meant by the sea even Tyrus who might be called the strength of the Sea either actively because it defended that part of the Sea from Pyracies and Injuries or passively because it was defended and strengthened by the Sea which encompassed it And this Title is here given to Tyrus to shew what great cause of Confusion and Fear Sidon had from this Example which for Strength was much inferiour to Tyrus saying I travel not nor bring forth children neither do I nourish up young men nor bring up virgins u I who was so exceeding fruitful and populous that I sent forth Colonies into other Countries of which the famous City of Carthage was one am now become barren and desolate 5 As at the report concerning Egypt so shall they be sorely pained at the report of Tyre x According to this Translation the sence is All the neighbouring Nations shall be no less terrified at the Tidings of the Destruction of Tyrus than they were of old upon the Report of God's former and dreadful Judgments upon the Egyptians of which see Exod. 15 14 15 16. Ios. 2. 9 11. because they shall despair of resisting that Enemy against whom that vast and potent City which was deemed impregnable could not defend it self But the Words are by the Seventy and other both ancient and later Interpreters rendred otherwise and that very agreeably to the Hebrew Text When the report to wit of the Destruction of Tyre came or shall come which Word is easily understood as it is above v. 3. and in other Texts of Scripture before mentioned to the Egyptians they shall be sorely pained according to the report of Tyre their Grief shall be answerable to the Report as the Report is very dreadful so their Grief and Anguish shall be very great or they shall fear lest they should be destroyed in like manner as Tyrus was destroyed 6 Pass ye over to
7. 2. and 17. 19. and turn aside x To wit from judgment as this phrase is more fully delivered Isa. 10. 2. or from his Right which is elsewhere called the perverting or overturning or overthrowing of a man's right or judgment as Deut. 27. 19. Prov. 17. 23. Lam. 3. 35. the just y The faithful Prophets and Ministers of God and among others Christ who is oft called the just or righteous one both in the Old and New-Testament for a thing of nought z Not for any great advantage but for a trifle which is a great Aggravation of their injustice Or with vanity i. e. with vain and frivolous Pretences or without any colour of Reason or Justice 22. Therefore thus saith the LORD who redeemed Abraham a From manifold dangers and especially from that Idolatry in which his Family and Ancestors were generally involved Ios. 24. 2 3. concerning the house of Iacob Iacob b The Israelites or posterity of Iacob who are oft called 〈◊〉 in Scripture who had great cause to be ashamed 〈◊〉 â—…heir continued infidelity and for their Persecutions of God's Prophets and righteous Servants and for their Rejection of their own Messiah but shall at last be brought back unto the God of their Fathers and to their Messiah shall not now be ashamed neither shall his face now wax pale c Through fear of their Enemies who from time to time have molested them but now they shall be delivered from them all and shall serve God without fear as is said Luk. 1. 74. 23. But when he seeth his children d When the believing Seed of Iacob shall see those Children whom they have begotten to God by the Preaching of the Gospel even the Gentiles converted by their Ministry the work of mine hands e The children not of the flesh but of the promise Rom. 9. 8. whom I by My almighty Power and Grace have Created or Regenerated of Stones raising up Children to Abraham in the midst of him f Which Gentiles shall be incorporated with the Iews into one and the same Body and Church they shall sanctify my name g They shall not despise and hate the Gentiles and envy them the Grace of God and an interest in their Messiah but shall praise and glorify God with them and for them as the believing Iews did Act. 11. 18. and sanctify the holy one of Iacob and shall fear the God of Israel 24. They also that erred in spirit h Those Gentiles whose Spirits or Minds were ignorant of and erred from God's Truth and who were led aside by a lying Spirit or by the Spirit of errour and delusion to Idolatry and all manner of Impiety †Heb. shall know understanding shall come to understanding i Shall come to the knowledge of the Truth and they that Murmured shall learn doctrine k They that would not receive the doctrine of God but murmured at God's faithful Prophets and Teachers who delivered it which was the practice of divers both Iews and Gentiles shall now learn Doctrine and receive God's Truth in the Love of it CHAP. XXX 1. WO to the rebellious children a The Iews who call themselves God's Children though they are rebellious Ones as was said Isa. 1. 2. saith the LORD * Chap. 29. 15. that take counsel b That Consult together and resolve to do what follows ver 2. but not of me c Not following nor asking My Advice which they had command and encouragement from Me to do and that cover with a covering d That seek protection but not of my spirit e Not such as by My Spirit speaking in My Word I have directed and required them to do but such as I have severely forbidden to them for the contrary Affirmative is frequently implied in the Negative of which I have formerly given many instances that they may add sin to sin f That unto those Sins by which they have deserved and procured my Judgments upon them they may add distrust of my Power and Mercy to Save them and confidence in an Arm of Flesh which also is Rebellion against My express Command to the contrary 2. * Chap. 31. 1. That walk to go down into Egypt g That send Ambassadors to Egypt for succour as we read ver 4. which the Iews were forward to do upon all occasions and did now upon the Invasion of the King of Assyria as is evident from Isa. 20. 5 6. and did the like against the King of Babylon Ier. 37. 7. Ezek. 17. 15. and have not asked at my mouth h Either by the Priests or Prophets as they were to do in weighty cases of which see Numb 27. 21. Ios. 9. 14. 1 Sam. 23. 9 10. 1 Kings 22. 7. Ier. 21. 2. and 42. 2 20. or by studying my Word which plainly directs them to another course and forbids them this practice to strengthen themselves in the strength of Pharaoh and to trust in the shadow i In their power as it is in the foregoing Clause and protection which is oft signified by the shadow as Iudg. 9. 15. Psal. 17. 8. and 91. 1 4. of Egypt 3. Therefore shall the strength of Pharaoh be your shame k As being not onely unprofitable but mischievous to you and the trust in the shadow of Egypt your confusion 4. For his princes l The Princes of Iudah either sent by the King or by the appointment of their Brethren were at Zoan and his ambassadours came to Hanes m An eminent City of Egypt called more largâ—… 〈◊〉 aâ—…apanes and 〈◊〉 Ier. 2. 16. and 43. 3 8. 5. * Jer. 2. 36. They n Both the Messengers and they who sent them were all ashamed of a people that could not profit them nor be an help nor profit but a shame and also a reproach 6. The burden o Either 1. the Prophecy which is oft called the burden or rather 2. the burden of riches or treasures as it is explained in the latter part of the Verse of the beasts of the south p Which is carried upon Asses or Camels as it follows into Egypt which lay southward from Iudea into the land of trouble and anguish q Into Egypt and Ethiopia or Cush for both are joyned together in this matter Isa. 20. whose Land seems to be called a land of trouble and anguish prophetically because they should distress them and not help them as was said of the Assyrians in the like case 2 Chron. 28. 20. Some render it by or through the land c. and understand it of the vast Wilderness which lay between Iudea and Egypt But it was more proper and important to speak of the Land to which these Men and Beasts went than of that through which they were to pass which it was needless so particularly to describe Nor was the direct Road from Iudea to Egypt such a
I the LORD will hear them I the God of Israel will not forsake them z When my poor people are come to the greatest extremity of danger and misery then will I appear for their relief 18. I will open * Chap. 30. 25 35. 7. 44. 3. rivers in high places a Upon the Mountains where by the course of nature there are no Rivers and fountains in the midst of the Valleys b Or in the Vallies to wit in such of them as are not well watered I will make the * Psal. 107. 35. wilderness a pool of water and the dry land springs of water c These people who were like a dry and barren Wilderness I will abundantly water with my Blessing and make them fruitful and beuatiful as the next verse sheweth which may be understood either of the Iews who were in a Wilderness condition till God brought them out of it Or of the Gentiles converted to the true Religion under the Gospel 19. * Chap. 55. 1â—… I will plant in the wilderness the cedar the shittah-tree and the myrtle and the oyl-tree I will set in the desert the fir-tree and the pine and the box-tree together d Trees which are both useful and pleasant to the eye and giving a good shadow to the traveller which in those hot and parched Countryes was very comfortable Thus much is evident and confessed But what particular Trees these Hebrew words signifie seems to me improper to discourse here because onely the Learned are capable of judging in this case and they may consult my Latin Synopsis upon this and other places of Scripture where they are mentioned 20. That they may see e Or That men may see for it is an indefinite expression The sence is That all that see this wonderful change may consider it and may know that this is the work of God alone and know and consider and understand together that the hand of the LORD hath done this and the holy One of Israel hath created it 21. †Heb. cause to come near Produce your cause f The Prophet having pleaded Gods cause against the Idolatrous Gentiles whom he challenged to a dispute ver 1. he now reneweth the Challenge and gives them liberty and invitation to speak whatsoever they can on the behalf of their Idols saith the LORD bring forth your strong reasons g To prove the Divinity of your Idols saith the King of Jacob. 22. * Chap. 45. 21 46. 10. Let them h Either the Idols Or which is all one the Idolaters in the name and by the help of their Idols bring them forth and shew us what shall happen i All future events which he divides into two sorts in the following clause the former and the later as we shall see let them shew the former things k Which is not to be understood of such things as are past for such things might easily be known by men from History much more by the Devils who possessed and acted in their Idols but of such things as should shortly come to pass which may be better discerned than those things which are yet at a great distance So he propounds the easiest part first Let us try whether they can foretel those things which are eveâ—… at the door and if so we will try them further Let them tell us what things shall happen and in what order which first and which last what they be that we may †Heb. set ouâ—… heart upon them consider them l Heb. and we will set our heart to it we will allow the argument its due weight and either fairly answer it or give up our cause against Idols and know m That we may know or let us know by their information the latter end of them n The consequence of them whether the events did answer to their predictions Or what things happened next after those former things or declare us things for to come o To wit hereafter or after a long time which limitation may be easily gathered both from the opposition of this clause to the former and from the next following clause where it is so limited and explained 23. Shew the things that are to come hereafter that we may know that ye are gods p That we may have if not a certain proof yet at least a probable argument of your Deity It may be Objected that the Devil hath foretold future events by Idols but it may be answered that such predictions were but rare and oftentimes wâ—…re false and confuted by the event and generally were dark and doubtful as hath been noted and when they were verified by the event that was onely done by Divine Permission and revelation for the tryal or punishment of wicked men of which we have an instance Deut. 13. 1 2 3. and therefore doth no more prove them to be Gods than the predictions made known by God unto the Prophets proved them to be Gods yea * Jer. 10. 5. do good or do evil q Protect and Bless your Worshippers whom I intend to destroy and destroy my People whom I design to save and then you have some colour to assert your Deity But alas You can neither do good nor evil that we may be dismayed and behold it together r That I and my People may be astonished and confounded and forced to acknowledg your Godhead 24. Behold * Chap. 44. 9. 1 Cor. 8. 4. ye are ‖ Or Worse than nothing of nothing s You lately were nothing without any Being at all and now you have nothing at all of Divinity or Vertue in you and your work t Either 1. Passively your workmanship all the cost and art which is laid out upon you Or 2. Actively all that you can do Your Operations are like your Beings there is no reality in your Beings nor efficacy in your Actions ‖ Or worse than of a viper of nought an abomination is he that chooseth you u He that chuseth you for his Gods is most abominable for his folly as well as his wickedness 25. I have raised up x You neither foreknow nor can do any thing But I do now foretell and will certainly effect a great revolution and change in the World which you shall not be able to hinder one y Which word though not expressed in the Hebrew must necessarily be understood as being oft designed in the following words by the pronoun He. He understands one People Or rather one Person Prince or General together with his People or Forces as appears from the latter part of the verse Some conceive that the Prophet in this place speaks of two several persons in the first clause of Nebuchadnezzar who in Scripture is commonly said to come from the North as Ier. 1. 13 15. 4. 6. and in the next clause of Cyrus who came from the
q The sence is either 1. Bring out of Captivity my people who were blind and deaf but now have their eyes and ears opened by my grace So this verse relates to the foregoing passages Or rather 2. O ye Idolatrous Gentiles produce or bring forth your false Gods which have eyes but see not and ears but hear not as is said Psal. 115. 5 6. So this verse belongs to the following context in which God reneweth his contest with Idols which in this verse he calleth blind and in the next verse proveth them so to be 9 Let all the Nations be gathered together and let the people be assembled r To plead the cause of their Idols with me * Chap. 41. 21. 22. who among them can declare this s This wonderful work of mine in bringing my people out of Captivity which I have already foretold and shall further declare and that so exactly that I shall name the person by whom this work shall be begun even Cyrus who is yet unborn and shall be so for above 200 years let any of your Heathen Gods do the like and shew us former things t Not things already past but such things as shall happen long before the return from the Captivity which yet your blind Idols cannot foresee See on Isa. 41. 22. let them bring forth their witnesses u Who can testify the truth and certainty of any such predictions of theirs that they may be justified x That they may be owned for true Gods which in that case I allow them to expect But of this argument see on Isa. 41. 22 23. or let them hear and say It is truth y Or if they can produce no evidence of any such thing as I am well assured that they cannot let them be silent and hear me and my witnesses as it follows in the next verse and let them confess that what I say is truth that I onely am the true God and that they are but vanity and falshood 10 Ye are my witnesses z They can produce no witnesses for themselves but you my people are able to witness for me that I have given you many plain demonstrations of my certain foreknowledge of future events by my predictions and promises delivered to you from time to time saith the LORD and my servant whom I have chosen a Either 1. Isaiah and other Prophets the singular word being put Collectively Or 2. Cyrus who is an eminent instance and proof of Gods foreknowledge Or 3. the Messiah as not onely Christians but even the Chaldee Paraphrast understands it who is called by this very title Isa. 42. 1. who also is the most eminent witness in this cause and that both passively as he and the time and place and other circumstances of his birth and life and death were particularly foretold by God in Scripture and actively as many future things were foretold by Christ of which we have many examples in the New Testament that ye may know and believe me and understand that I am he b He of whom the present dispute is or he whom I have affirmed my self to be That I onely am that true God whom we are now seeking in this debate * Chap. 41. 4. 44. 8. before me there was ‖ Or nothing formed of God no God formed neither shall there be after me c The Gods of the Heathens neither had a being before me nor shall continue after me Wherein more is understood than is expressed That whereas the Lord is God from everlasting to everlasting these false pretenders to the Deity are but of yesterday and shall shortly be abolished And withal he calleth them Formed Gods in way of contempt and to shew the ridiculousness of their pretence to the Divinity which are formed by the hands of men 11 I even I * Chap. 45. 21 Hos. 13. 4. am the LORD and besides me there is no saviour d That can and doth save his Worshippers Whereby he implies that the false Gods were not onely weak and unable to save their people but also were the destroyers of their people as being the great cause of their ruine 12 I have declared and have saved e I first foretold your deliverance and then effected it and I have shewed f I foretold it This branch he repeated because this is the principal argument used here and Chapter 41. to determine this controversy between God and Idols * Deut. 32. 12. when there was no strange god among you g And this I did when you did not worship any Idols and therefore it could not be pretended that you had this knowledge from them therefore ye are my witnesses saith the LORD that I am God 13 Yea †Heb. from the day before the day was h Before all time Or which is all one from all eternity Or Since the day was Since the Beginning of time and things in all ages since the creation of the world I am he i I am God and I have proved my self to be so and there is none k None of those which are called Gods that can deliver out of my hand l That can save them whom I will destroy Therefore they are impotent and consequently no Gods I will work and who shall †Heb. turn it back * Job 9. 12. Chap. 14. 27. 46. 10. let it m Nor can they hinder me in any other work which I resolve to do 14 Thus saith the LORD your Redeemer the holy One of Israel For your sake I have sent to Babylon n I have sent Cyrus and the Medes and Persians with him to war against Babylon to this very end and purpose that he might deliver you out of captivity and restore you to your Land according to my promise and have brought down o From that height of Power and glory to which they were advanced all their †Heb. barreâ—… nobles p Their Princes and great Commanders who as they are called Shields Psal. 47. 9. So here they are called Bars for the same reason because of that strength and defence which they give to their People and the Caldeans q The common People of Chaldaea together with their great men who had Palaces in Babylon whose cry is in the ships r Who make fearful outcries as they flee away from the Persians in Ships which they had opportunity to do because of their two great and famous Rivers Euphrates and Tigris and the several branches of them 15. I am the LORD your holy One s The holy One of Israel as he frequently stileth himself who sanctify and glorify my self in this and such other glorious Works with respect to you or for your benefit the creator of Israel your king 16 Thus saith the LORD which * Exod. 14. 22. Chap. 51. 10. maketh a way in the Sea and a * Josh.
4 Surely * Mat. 8. 1â—… he hath born our griefs and carried our sorrows m And whereas it may seem an unreasonable and incredible thing that so excellent and glorious so innocent and just a person should meet with this usage it must be known that his griefs and miseries were not laid upon him for his own sake but wholly and solely for the sake of sinful men in whose stead he stood and for whose sins he suffered as it here follows yet we did esteem him stricken smitten of God and afflicted n Yet our people the Jews were so far from giving him the Glory and Praise of such a prodigious condescension and compassion that they made a most perverse construction of it and so great was their prejudice against him that they believed that he was thus disgraced and punished and at last put to death by the just judgment of God for his Blasphemy and other manifold Wickednesses 5 But o But this was a most false and unrighteous Sentence he was ‖ Or tormented * Rom. 4. 25. 1 Cor. 15. 3. wounded p Which word comprehends all his pains and punishments and his Death among and above the rest for our transgressions q Not by them which is expressed by another particle not by the wickedness of the Jews but for or because of them as this particle commonly signifies for the guilt of their sins which he had voluntarily taken upon himself and for the Expiation of their sins which was hereby purchased and procured of God for Men. Which Interpretation is confirmed 1. By the opposition of this truth to the false opinion mentioned in the foregoing clause that he was smitten of God for the guilt of his own sins 2. By the following clause as we shall see 3. By the nature of the thing this being evident from Scriptures both of the old and new Testament that Christ was not to suffer for his own but for other mens sins See Dan. 9. 24 26. he was bruised for our iniquities the chastisement of our peace r Those punishments by which our Peace i. e. our reconciliation to God and Salvation or Happiness was to be purchased was upon him s Was laid upon him by Gods justice with his own consent and with his * 1 Pet. 2. 24. †Heb. bruise stripes we are healed t By his sufferings we are saved from our sins and from the dreadful effects thereof 6 All we t All mankind the Jews no less than the Gentiles like sheep u Which are simple and foolish Creatures and exceeding apt to straggle and lose themselves have gone a stray x From God and from the way of his Precepts in which he put our first Parents and in which he commanded us to walk we have turned every one to his own way y In general to the way and course of sin which may well be called a mans own way as sins are called mens own Lusts Jam. 1. 14. 2 Pet. 3. 3. and elsewhere because sin is natural to us inherent in us born with us and very dear to us and in particular to those several paths of divers Lusts which several men chuse and follow according to their differing Opinions Inclinations Occasions and Circumstances and the LORD †Heb. hath made the iniquities of us all to meet on him hath laid z Heb. hath made to meet as all the Rivers meet in the Sea on him the iniquity a Not properly for so he knew no sin 2 Cor. 5. 21. but the punishment of iniquity as that word is most frequently used as Gen. 4. 13. Lev. 20. 17 c. That which was due for all the sins of all his people whether Jews or Gentiles which must needs be so great and heavy a load that if he had not been God as well as Man he must have sunk under the burden of them This was actually verified in Christ. And both this and divers other passages here do as manifestly and fully point at Christ as if they were not a prophetical Representation of things to come but an historical Relation of them after they were done Nor do I see how they can be excused from a fearful wresting of the Scripture that expound these places of the Prophet Ieremiah or any other person but Christ. of us all 7 He was oppressed and he was afflicted b He was sorely punished for our sins But there is another Translation which seems to be more emphatical and more agreeable to the Hebrew Text It to wit our iniquity last mentioned or the punishment of all our sins was exacted or required as this word most properly and frequently signifies of which see my Latin Synopsis Gods Justice expected and required satisfaction from us for our sins which alas we could not make to him and he was afflicted or punished he bore the guilt and punishment of our sins in his Body upon the tree as is said 1 Pet. 2. 24. or as others render this last word and he answered i. e. became our surety or undertook to pay the debt and to suffer the Law in our stead and for our sake yet * Mat. 26. 63. 27. 12 14. Mar. 14. 61. 15. 5. Act. 8. 32. he opened not his mouth c He neither murmured against God for causing him to suffer for other mens sins nor reviled men for punishing him without cause nor used Apologies or endeavours to save his own Life but willingly and patiently accepted of the punishment of our Iniquity he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb d Bears the loss of its fleece or Life without any such clamour or resistance as other Creatures use in such cases so he openeth not his mouth 8 ‖ Or he was taken away by distress and judgment but c. He was taken from prison and from judgment e and who shall declare f Who can declare it The future being taken potentially as it is frequently no words can sufficiently express it his generation g Either 1. His Age or the continuance of his Life So the sense is That he shall not only be delivered from death and all his punishments but also shall be restored to an inexpressible or endless Life and to an everlasting Kingdom Thus great Interpreters understand it with whom I cannot comply because I do not find this Hebrew word to be ever used in Scripture of the continuance of one mans Life Or rather 2. His Posterity and so this word is unquestionably used Gen. 15. 16. Exod. 20. 5. Deut. 23. 2 3 8. and in many other places And so the sense of the place is this That Christs death shall not be unfruitful and that when he is raised from the dead he shall have a spiritual seed as is promised v. 10. a numberless multitude of those who shall believe in
and destroying biting and devouring one another when God shall be at peace with a people these things shall not be found amongst them saith the Lord. CHAP. LXVI 1 THus saith the LORD * 1 Ein 8. 27. Act. 7. 48 49. 17. 24. The heaven is my throne a The Heaven that is the highest Heavens are the place where I most manifest my power and glory and shew my self in my Majesty So Psal. 11. 4. Psal. 103. 19. Matth. 5. 34. Hence we are taught to pray Our Father which art in Heaven and the earth is my footstool b And the Earth is my footstool or place wherein I set my feet Matth. 5. 35. where is the house that ye build unto me c Can there be an house builded that will contain me who can encompass the Heavens and the Earth with an house and where is the place of my rest d Or where is the place wherein I can be said to rest in a proper sense The Ark â—…deed called God's footstool and the place of his rest in a figurative sense because there God manifested himself though in degrees much beneath the manifestations of himself in Heaven but properly God hath no certain place of Rest. 2 For all those things hath my hand made e The Heavens and the Earth are the work of my hands Gen. 1. 1. Ioh. 1. 3. some expound it of the Temple and the Sacrifices and all those things have been f They were not onely made by God but subsisted and were kept in being by him These things were not therefore valued by him nor could he have any need of or respect to an house which is but a very little part of the Earth he having made the Heavens and the Earth had all them at his command and how could he need a Temple or wherein could he be advantaged from it saith the Lord but to this man will I look * Psa. 34. 18. 51. 17. Chap. 57. 15. even to him that is poor and of a contrite spirit * Ezr. 9. 4. 10. 3. Prov. 28. 14. v. 5. trembleth at my word h who trembleth when he heareth God's threatning words nor ever heareth any revelation of the Divine Will without a just Reverence g But God will look with a respecâ—… and with a favourable Eye to him that hath a broken and contrite spirit whose heart is subdued to the Will of God and who is poor and low in his own Eyes Mat. 5. 3. Luke 6. 20. And 3 He that killeth an ox i Solomon Prov. 15. 8. gives us a short but full commentary on this whole verse The Sacrifice of the wicked is an abomination to the Lord. He that killâ—… an ox that is for Sacrifice as it is expounded by the next words He that sacrificeth a Lamb. is as if he slew a man he that sacrificeth a lamb ‖ Or kid as if he * Deut. 23. 18. cut off a dogs neck k The comparison shewâ—…th God's detestation of ceremonial performances from men of wicked hearts and lives he that offereth an oblation as if he offered swines blood he that †Heb. makes a memorial of burneth incense as if he blessed an idol l From hence it is plain that the Prophet is not here reflecting upon Idolatrous Worship but Formal Worship for to say He that burneth Incense to an Idol is as he that blesseth an Idol is but to say he that blesseth an Idol blesseth an Idol but upon those who in a formality worshipped the true God and by acts which he had appointed such were offering Sacrifices Oblation Incense God by the Prophet declares that these mens Services were no more acceptable to him then Murther Idolatry or the most horrid prophanation of his name such would cutting off a dogs neck for Sacrifice have been or offering Swines blood so little do ritual performances though instituted by God himself please God when they are but meer formalities as they alwaies are yea they have chosen their own ways m When those that perform them live as they list leud and loose lives and think to save themselves by their prayers like the Whore Prov. 7. 14 15. and their soul delighteth in their abominations n Not only 〈◊〉 by humane frailty but taking pleasure in their sins Prov. 15. 26. to offer a Sacrifice with an heart resolved when it is offered to go on in sinful courses is to offer it with an evil mind This is a dreadful text to persons who will murder and steal and swear and câ—…rse and lie and commit Adultery and then come and stand before God in his house which is called by his name that is come to serve him in acts of Worship Levit. 10. 3. See Psal. 50. 16 17 18. Isaiah 1. 11 12 13 14. Ier. 7. 9 10. Mat. 7 21 22 23. Iohn 4. 24. 1 Tim. 4. 8. 4 I also will chuse o They had made their choice they chose not the ways of God but their own ways that which God delighted not in as in the latter part of this verse therefore saith God I will also chuse their ‖ Devicâ—…s delusions p Their delusions or illusions or devices Montanus translates it adinventionibus it is a Noun derived from a word which signifies to speak childishly or corruptly the word in this form is only used in this text and in 1 Sam. 25. 3. it signifieth studies or works Psal. 12. 4. Isa. 3. 4. Hos. 4. 9. It is an ordinary thing for God thus generally to declare his justice against men That he will deal with sinners as they deal with him so Psal. 18. 25 26. Lev. 26. 27. Ier. 34. 17. Prov. 1. 24. 28. The meaning is I will be no kinder to them then they have been to me They have chosen to mock and delude me I will chuse to suffer them to delude themselves or they have chosen to work wickedness I will chuse to bring the fruit of their works upon them They have chosen the cause I will chuse the effect and bring their fears upon them q That is say some the things which they feared and did these things to avoid as Ier. 42. 16. Eze. 11. 8. Others by their fears chuse rather to understand such terrors and affrightments as are natural to men upon the prospect of great evils as Ier. 20. 4. as God in mercy delivereth his people from their fears Psal. 34. 4. So in judgment he causeth â—…ears as a great judgment to possess sinners Lev. 26. 16. Deut. 28. 66. * Prov. 1. 24. ch 65. 12. Jer. 7. 13. because when I called none did answer r Because when by my Prophets I exhorted you to your duty very few yielded obedience see Prov. 1. 24. ch 65. 12. Ier. 7. 13. when I spake they did not hear s Hearing here signifieth hearkning or obeying not hearing is expounded by doing evil and chusing
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce
ye with Hierusalem and be glad with her all ye that love her rejoyce for joy with her all ye that mourn for her i There is nothing more ordinary amongst men then for friends and neighbours to meet together with their friends recovered from affliction or brought into a better state to rejoice with them especially such friends as in their afflictions have mourned with them Thus Mary Luk. 1. 40. went to rejoice with Elizabeth and Iobs friends came to rejoice with him Iob 42. 11. The Prophet in like manner calls to all the friends of Hierusalem especially such as in the days of her affliction had mourned for her to come and â—…joice and be glad with her upon the prospect of her better state after the Babylonish Captivity or at least in the time of the Messiah for though joy and gladness be the affection of the Soul that works upon its union with its desirable object and the deliverance of the people out of Babylon was not to be for many years after this nor the Mâ—…ssias to come or many years after that yet faith being the evidence of things not seen there is a rejoicing of hope hope giving the Soul an union with its object hoped for and these things were now prâ—…sent to believers who by faith called the things that were not as if they were because they had the security of a divine Revelation for them and they were already existent in their necessary causes 11 That you may suck and be satisfied with the k Hierusalem is here sâ—…t out as the mother of us all as indeed she was for out of Zion wenâ—… forth the law and the word of the Lord from Hierusaleâ—… Iâ—…aiah 2 3. Christ was of the seed of Abraham he was sent to the losâ—… Sheâ—…p of the house of Israel and is called Rom. 15. 8. the Minister of the Circumcision they were the Olive the Branches the Gentiles but a wild Olive grafted in amongst them Rom. 11. 17. we sucked at their breasts Christ was first preached to them the 12. the 70. were all of them breasts of her consolations l The Gospel doctrine was their breasts of consolation Christ was in the first place that you may milk out and be delighted with the abundance of her glory m The glory of the pâ—…ple Israel though he was also a light to lighten the Gentiles Lu. 2. 32. we are required to rejoice with Hierusalem That we may suck and be Satisfied c. Intimating that our joy should not be a meer act of charity to them but a proper expression of our sense of Gods goodness to our selves who should suck and be Satisfied from the glad tidings of the Gospel first published unto them and our selves be inlightned from what was at first the glory of Israel 12 For thus saith the Lord Behold I * Chap. 48. 18. 60. 5. will extend peace to her like a river and the glory of the Gentiles n That this promise respects the times of the Messias seems plain not only from the consideration that no history giveth us any account of any great or long peace or prosperity the Jews had before that time nor indeed then if we understand it not of a Spiritual Gospel peace which Christ preached to them that were nigh as well as to those â—…sar off Eph. 2. 17. like a flowing stream o It also appears from the mention of the glorâ—… of the Gentiles aâ—… a flowing stream which can hardly be understood of any thing but Christ and the preaching of the Gospel to the Gentiles But I leave it to the issues of Providence to expound and determine whether the Prophecy of this text doth not relate to a further conversion and calling of the Jews then â—…ath been yet seen then shall ye * Cha. 60. 16. suck p When Christ was revealed to the Jews not those only of the Gentiles but those of the Jews who belonged to Gods election sucked Gospel doctrine the Gentiles were born upon the sides of Hierusalem and dandled upon her knees as first hearing from the Apostles who were some of the Daughters of Hierusalem members of the Jewish-Church the glad tidings of Salvation ye shall be * Chap. 49. 22. 60. 4. born upon her sides and be dandled upon her knees q. 13 r That is in the most tender and compassionating way imaginable the husband doth not comfort his wife with that tenderness and those bowels that the mother comforteth the Child after it hath received some fall or mischief Hierusalem now mourneth and you moâ—…rn with her but she shall recover from her affliction and from her sorrows and shall be comforted and you that mourn for her shall partake of her joys as you now share with her in her afflictions God in the day that he wipeth tears from her Eyes shall also wipe them from yours and you shall have as great an occasion of joy from the happy as now you have of sorrow from the afflicted state of Hierusalem As one whom his mother comforteth so will I comfort you and you shall be comforted in Hierusalem 14 And when you see this your heart shall rejoice and your bones shall flourish like an herb u The peace and tranquillity of the Church and the propagation of the Kingdom of Christ is always the cause of an heart rejoycing to such as fear God Psal. 105. 3. the reason is because it is the greatest object of their desires which are then satisfied and their thoughts are then at rest and besides they are members of the same body so as their own bones which before are dry and withered Eze. 37. 1 2. and the sinews and the flesh comes again upon them and the skin covers them above so as they flourish like an herb in the spring all whose verdure and beauty in the winter was concealed in the root hid in the earth and the hand of the Lord shall be known toward his servants x And in this the power protection and influence of God for of and upon such as truly serve and obey him shall be made manifest and known and his indignation toward his Enemies y But the wicked shall be under a quite contrary dispensation Psal. 1. 4. As they have had a day which hath been to you the power of darkness so you shall have a day which shall be to them the power of darkness as Gods hand shall be upon and toward such as fear me to cover and bless and influence them so his indignation shall in that day be shewed towards those of your nation who have declared themselves the enemies of the Lord. 15 For behold the Lord will come with fire z Here the Prophet comes more particularly to expound what indignation should be shewed towards his enemies That is with terrible Judgments nothing being more terrible and wasting then fire or with fire in a proper sense understanding it of the