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
the same phrase Gen. 48. 15. 1 King 8. 25. Psal. 116. 9. and be thou ‖ Or upright or sincere perfect c i. e. sincere universal and constant in thy belief of my promises and obedience to my commands See Gen. 6. 9. 2. And I will make my covenant between me and thee d I am come to renew establish and enlarge that covenant which I formerly made with thee and will multiply thee exceedingly 3. And Abram fell on his face e Partly in self-abasement and an humble sense of his own undeservedness of such favours and partly in reverence and worship to God and a thankful acknowledgment of his marvellous kindess Compare Levit. 9. 24. Ezek. 43. 3. and God talked with him saying 4. As for me behold my covenant is with thee and thou shalt be a father of †Heb. multitude of Nations many nations f Both literally or after the Flesh of the Israelites Ismaelites Edomites c. and spiritually of all Believers of all Nations to whom Abram hath in some sort the place of a Father Rom. 4. 12 17. Not only as he was the great example and teacher of that faith by which they are all saved as the instructers of others are called their Fathers both in Scripture as Gen. 4. 20 21. and in profane Authors but as he was made by God the head of the Covenant by or through whom the Covenant-right was conveyed to all his natural seed and afterwards to the spiritual seed all Gentile-Believers 5. Neither shall thy name any more be called Abram but thy name shall be Abraham g i. e. The Father of a multitude Ham in the Hebrew being put for Hamon which signifies a multitude by a figure called Apocope which is usual in proper names * Rom. 4. 17 for a father of many nations have I made thee 6. And I will make thee exceeding fruitful and †Heb. I will make thee Nations I will make * Chap. 35. 11 nations of thee and Kings shall come out of thee h So did the Kings of Israel and Iudah of Edom of the Saracens and the Messias who is King of Kings and Lord of Lords 7 And I will establish my covenant between me and thee and thy seed after thee in their Generations for an everlasting covenant to be a God unto thee i i. e. Whatsoever I am or have all that shall be thine and shall be employed for thy protection consolation and Salvation This phrase contains in it the confluence of all blessings Temporal Spiritual and Eternal See Levit. 26. 12. Psal. 33. 12. and 144. 15. Ier. 31. 33. and to thy seed after thee 8 And * Chap. 12. 7. I will give unto thee and to thy seed †Unto thee not in thy own person but in thy Seed See Gen. 13. 15 17. after thee the land †Heb. of thy sojournings wherein thou art a stranger all the land of Canaan for an everlasting possession k Upon condition of their obedience to God as is oft expressed Wherein seeing they so notoriously failed it is no wonder if they possessed it but a little while as the Prophet complains Isa. 63. 18. and I will be their God 9 And God said unto Abraham Thou shalt keep my covenant therefore thou l The agreement is mutual My part was expressed before now follows thy part and the condition to which my promise and blessing is annexed and thy Seed after thee in their Generations 10 This is my covenant m Circumcision is here called the Covenant by an usual Metonymy because it is the condition sign and seal of the Covenant the pledge of Gods promise and mans duty And upon the same grounds the cup i. e. the Wine is called the New Testament in Christs blood Luke 22. 20. Or which is all one Christs Blood in the New Testament Matth. 26. 28. which ye shall keep between me and you and thy Seed after thee every * Acts 7. 8. man-child n It is evident that Women as well as Men were comprehended in this Covenant from Gen. 34. 14. Exod. 12. 3 4. Ioel 2. 15 16. Yet Circumcision is given only to the Males partly because it could not at least not conveniently be administred to Females partly because man is the principal cause of the propagation of Children and consequently of the propagation of that original corruption which cleaves to them partly to signifie that all persons begotten by man should be polluted by sin though not all conceived by a Woman as Christ was And partly because Man is the Head of the Woman and of the Family upon whom all their concerns are devolved and from whom the distinction of Families and People comes among you shall be circumcised 11 And ye shall circumcise the flesh of your fore-skin o i. e. By an usual Hypallage the fore-skin of your flesh And the word Flesh is here put for the Genital part as it is Levit. 15. 2 19. Ezek 16. 26. and 23 20. and elsewhere This part God singled out for this Ordinance because it is and was a great instrument both in the commission of actual sins and in the propagation of original sin and therefore it was very proper to apply to it the seal of Gods gracious Covenant for the remission of sins past and the extirpation of sin for the future and it shall be a * Act. 7. 8. Rom. 4. 11. token of the covenant p i. e. A sign evidence and assurance both of the blessing promised by that God who appointed this Ordinance and of mans obligation to the duties required which is signifyed by his acceptance of and submission to this Ordinance And here we have the nature and definition of a Sacrament viz. that it is a figure or token of Gods Covenant betwixt me and you 12 And †Heb. a son of eight days he that is eight days old q Not before that time because of the Childs weakness and imperfection and impurity too Exod. 22. 30. Levit. 12. 3. for which reason also Beasts were not to be offered to God before the eigth day Exodus 22. 30. * Levit. 12. 3. Luke 2. 21. John 7. 22. shall be circumcised among you every man-child in your generations r Successively until the Messias come who shall circumcise your hearts and change this Ordinance for another he that is born in the house or bought with money of any stranger s These were of two sorts 1. Children who being entirely his possession and having not understanding to discern nor will to chuse or refuse were to be circumcised 2. Grown persons who were not to be compelled to be circumcised but if they refused it were not to be permitted to dwell in his Family lest they should infect others but were to be sold to strangers as the Hebrew Doctors teach But as for Abrahams Servants here they were
think she spake to the Child whom she calls her Spouse as some late Rabbins affirm the Infant used to be called when it was circumcised though they bring no competent proof for this usage or her Son as the Hebrew word chathan signifies But indeed that signifies onely a Son-in-law as 1 Sam. 18. 18. which is not true nor proper here Yet some make these to be the form or solemn words used in circumcision thou art a spouse or a Son of bloods to me i. e. made so to me by the blood of Circumcision But it doth not appear that this was the usual form Nor was it likely that she being a Midianitish not an Hebrew Woman and doing this suddenly and in a rage should be so expert to know and so punctual to use the right form of words when she did not use a fit and decent carriage in the action as appears by her casting it at his feet It is therefore more probable she spoke thus to her Husband And because she durst not accuse God the author of this work she falls foul upon her Husband as the occasion of it and as a costly and bloody Husband to her whose endangered Life she was forced to redeem with blood even the blood of her little Child by which as he received a new Life after a sort so she did anew and the second time espouse him whence she calls him chatban which properly signifies a spouse not an husband 26 So he let him go l Or. He i. e. God or the destroying Angel sent from God departed from him i. e. from Moses and removed the tokens of Gods indignation the sickness or stroke laid upon him then she said A bloody husband thou art because of the circumcision m She both repeats and amplifies her former censure and reproacheth not onely her Husband but also Gods Ordinance Which perverse and obstinate spirit her Husband observing in her and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt he thought fit to send her and her Children back to her Father as appears from Exodus 18. 1 2 3. In the Hebrew it is because of the circumcisions to wit of her two Sons who possibly were both circumcised at this time though it be not so expressed but one being mentioned for an example we are left to suppose the like concerning the other Or the circumcision of this Child brings the other to her remembrance and so she upbraids him with both Onely this doth more provoke her then it seems the other did because she was forced to do this speedily and with her own hands and that to a tender Infant whereas the elder peradventure was circumcised when he was more grown and strong and able to bear the pain Let none think it strange that Zipporah should quarrel so much at circumcision because the Midianites were descended from Abraham and therefore were circumcised For if they were so it was done when they were grown up about the 13th year of their age from the example of Ihmael who was circumcised at that age But indeed it is more likely that those people being cast out of Gods Covenant as to the benefit of it would and did in a little time throw off the sign of it as having much more of pain and danger in it then of use and priviledge 27 And the LORD said to Aaron Go into the wilderness to meet Moses And he went and met him in * chap. 3. 1. the mount of God and kissed him 28 And Moses told Aaron all the words of the LORD who had sent him and all the signs which he had commanded him 29 And Moses and Aaron went and gathered together all the Elders of the Children of Israel n All of them whom they could easily and quickly bring together Or all that were in those parts Of those Elders see Exod. 3. 16. and 24. 1 9. and Numb 11. 16. 30 And Aaron spake o Thus beginning to execute the Office which God had put upon him which was to be Moses his mouth or spokesman all the words which the LORD had spoken unto Moses and did p i. e. Aaron did them as Moses his Minister or by the command and direction of Moses the signs in the sight of the people 31 And the people believed and when they heard that the LORD had visited q i. e. Taken cognizance of their cause and condition and resolved to deliver them the children of Israel and that he had looked upon their affliction then * chap. 12. 27. they bowed their heads and worshipped r Acknowledging and adoring the kindness and faithfulness of God therein CHAP. V. 1 AND afterward Moses and Aaron a And with them some of the Elders of Israel as may seem from Exod. 3. 18. though here onely the two chiefs be mentioned Or because Moses did not seem to be satisfied with the assistance of the Elders before offered him Exod. 3. 18 God was pleased to give him a more acceptable assistant in their stead even Aaron his brother Exod. 4. 14. went in and told Pharaoh b Either both successively told him Or Aaron did it immediately and with his tongue Moses by his interpreter and by his command Thus saith the LORD God of Israel Let my people go that they may hold a feast c Or offer a sacrifice as they express it ver 3. and chap. 10. 9. For both went together and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deut. 12. 6 7 11 12. unto me in the wilderness 2 And Pharaoh said * Job 21. 1â—… Who is the LORD that I should obey his voice d I am the soveraign Lord of Egypt and I own no superiour here to let Israel go I know not the LORD neither will I let Israel go 3 And they said The God of the Hebrews hath met with us e i. e. Hath appeared to us lately and laid this command upon us Others is called upon us i. e. his name is called upon us or we are called by his name But why should Moses so solemnly tell that to Pharaoh which all the people knew to wit that the Hebrews did Worship the God of the Hebrews And our Translation is confirmed by comparing this with Exod. 3. 18. where this very message is prescribed let us go we pray thee three days journey into the desart and sacrifice unto the LORD our God lest he fall upon us f Lest he punish either us if we disobey his command or thee if thou hinderest us from obeying it But this latter they onely imply as being easily gathered from the former with pestilence or with the sword 4 And the King of Egypt said unto them Wherefore do ye Moses and Aaron let the people from their works Get you unto your burdens g Either 1. Ye the
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
be no witness against her x For if it was witnessed she was to die for it Lev. 20. 10. Deut. 22. 22. neither she be taken with the manner 14 And the spirit of jealousie y i. e. A strong opinion or suggestion or inward motion of that kind whether from a good or evil spirit Thus we read of the spirit of wisdom Isa. 11. 2. of perverseness Isa. 19. 14. of fornicaâ—…ion Hos. 4. 12. of fear 2 Tim. 1. 7. of slumber Rom. 11. 8. come upon him and he be jealous of his wife and she be defiled or if the spirit of jealousie come upon him and he be jealous of his wife and she be not defiled 15 Then z She persisting in her denial and her husband requiring her submission to this way of tryal shall the man bring his wife unto the priest and he shall bring her offering a Which was partly because none were to appear before God empty Exod. 23. 15. partly by way of solemn appeal to God whom hereby she desired to judge between her and her husband and partly by way of atonement to appease God who had for her sins stirred up her husband against her and sent an evil spirit between them See 1 Sam. 26. 19. for her the tenth part of an Ephah of barley meal he shall pour no oyl upon it nor put frankincense thereon b Both because it was a kind of sin-offering from which these were excluded Levit. 5. 11. and to testifie her sorrowful sence of the hand of God and of her husbands displeasure and because she came thither as a delinquent or one suspected of delinquency and under an ill fame and unpleasing both to God and men as one that wanted that grace and amiableness and joy which oyl signified and that acceptance with God which frankincense designed Psal. 141. 2. for it is an offering of jealousie an offering of memorial bringing iniquity to remembrance c Both to God before whom she appeared as a sinner and to her own conscience if she were guilty and if she were not guilty of this yet it reminded her of her other sins for which this might be a punishment 16 And the priest shall bring her d i. e. The woman But of her he speaks ver 18. or it i. e. the offering which is last spoken of so the feminine gender is put for the masculine or the neuter of both which we have instances near and set her before the LORD e i. e. Before the Sanctuary where the Ark was 17 And the priest shall take holy water f Either water out of the holy laâ—…er Exod. 30. 18. or rather the water of purification appointed for such kind of uses Numb 19. 9. This was used that if she were guilty she might be afraid to adde profaneness and the pollution of holy things to her other crime in an earthen vessel g Either to signify that frailty and vileness of which she stood accused or express her sorrowful and shameful condition or because after this use it was to be broken in pieces that the remembrance of it might be blotted out as far as was possible Compare Lev. 6. 28. and 11. 33. and 15. 12. and of the dust h An emblem of vileness and misery as appears from Iob 2. 12. Psal. 22. 15. Lam. 3. 29. and the serpents food Gen. 3. 14. very proper for her who had been seduced to folly by the serpents instigation that is in the floor of the tabernacle i Which made it holy dust and struck the greater terrour into the woman if she were guilty the priest shall take and put it into the water k To make it more unpleasant and bitter which was suitable to one in that sorrowful state 18 And the priest shall set the woman before the LORD l Before the Tabernacle with her face towards the Ark. and uncover the womans head m Partly that she might be made sensible how manifest she and all her ways were to God and that she might be more visible to the congregation that her shame might be greater if she were guilty partly in token of her sorrow either for her sin or at least for any cause of suspicion which she had given partly as a sign that she was after a sort deprived of the help and protection of her husband which the covering of the womans head signified 1 Cor. 11. 5 6 7 10. and that she was neither virgin nor loyal wife for the heads of both these used to be covered and put the offering of memorial in her hands n That she her self might offer it and therefore call God to be witness of her innocency which is the jealousie-offering and the priest shall have in his hand the bitter o So called either from the bitter rast which the dust gave it or from the bitter effects of it upon her if she were guilty Compare Exod. 32. 20. water that causeth the curse p Not by any natural power but by a supernatural efficacy ordained and wrought by God for her punishment and for the terrour and caution of others 19 And the priest shall charge her by an oath q To answer truly to his question or to declare by oath whether she be guilty or no and after such oath shall say as follows and say unto the woman If no man r To wit except thy husband as is manifest from the whole context or no other man the word another being understood here as it is thought to be also Gen. 14. 1. and 36. 6 Exod. 22. 20. have lien with thee and if thou hast not gone aside to uncleanness ‖ Or being in the power of thy husband †Heb. under thy husband with another s Or with him i. e. the man now mentioned So it is an Ellipsis easily supplied out of the Text. instead of thy husband be thou free from this bitter water that causeth the curse 20 But if thou hast gone aside to another in stead of thy husband and if thou be defiled and some man have lien with thee beside thine husband 21 Then the priest shall charge the woman with an Oath of cursing and the priest shall say unto the woman The LORD make thee a curse and an oath t i. e. A form of cursing or imprecatory oaths that when they would curse a person they may wish that they may be as cursed and miserable as thou wast upon this occasion See the like phrase Isa. 65. 15. Ier. 29. 22. and compare Gen. 48. 20. Ruth 4. 11 12. among thy people when the LORD doth make thy thigh u A modest signification of the genital parts used both in Scripture as Gen. 46. 26. Exod. 1. 5. and other authours that the sin might be evident in the punishment to †Heb. to â—…all rot x Heb. to fall i. e. to die or wast away as the
give him cause of further suspition Yet such might be the Questions though not here particularly mentioned concerning those Heads as every private person might not be acquainted with nor able to resolve but such onely as were acquainted with the Counsel of War 8 And David said to Uriah Go down to thy house q Not doubting but he would there Converse with his Wife and so cover their Sin and Shame and wash thy feet r As Travellers there used to do And Uriah departed out of the kings house and there ‡ Heb. went out after him followed him a mess of meat from the king s Seemingly as a Testimony of David's respect and Affection to him but really to cheer up his Spirits and dispose him to desire his Wives company 9 But Uriah slept at the door of the kings house with all the servants of his lord t With the King's Guard This he did either upon some suspition of the matter See v. 7. Or by the secret direction of Gods wise and irresistible Providence who would bring David's Sin to light and went not down to his house 10 And when they had told * Whether of their own accord or being first asked by David it doth not appear David saying Uriah went not down unto his house David said unto Uriah Camest thou not from thy journey u Wearied with hard service and Travel and therefore didst need refreshment nor did I expect or desire that thou shouldest now attend upon my Person or keep the Watch. why then didst thou not go down unto thine house 11 And Uriah said unto David The ark x Which it seems was now carried with them for their encouragement and direction as was usual See Numb 10. 35. 1 Sam. 4. 4. and Israel and Judah abide in tents and * Chap. 20. 6. my lord Joab and the servants of my lord are encamped in the open fields y To wit in Tents which are in the Fields shall I then go into mine house to eat and to drink and to lie with my wife z He might possibly add these words to insinuate his apprehension of the King's Design and to awaken his Conscience to the consideration of his Sin and of the Injury which he had done him His meaning is Now when God's People are in a doubtful and dangerous Condition it becomes me to Sympathize with them and to abstain even from lawful Delights Whereby he might possibly intimate how unworthy it was for David in such a season to indulge himself in sinful and injurious Pleasures But David's Ear was now Deaf his Heart being hardned through the deceitfulness of Sin As thou livest and as thy soul liveth I will not do this thing 12 And David said to Uriah Tarry here to day also and to morrow I will let thee depart So Uriah abode in Jerusalem that day and the morrow 13 And when David had called him ▪ i. e. Being invited by David he did eat and drink before him and he made him drunk a Or he made him merry as the Word oft signifies He caused him to Drink more than was convenient and at even he went out to lie on his bed b Which it doth not appear that he did the Night before but now his Excess in Eating and Drinking might make it more necessary for him with the servants of his lord c i. e. In some Chamber in the King's Court where the Kings Servants used to take their Repose but went not down to his house 14 And it came to pass in the morning that David wrote a letter to Joab and sent it by the hand of Uriah 15 And he wrote in the letter saying Set ye Uriah in the forefront of the ‡ Heb. strong hottest battel and retire ye ‡ Heb. from after him from him that he may be smitten and die d So far is David from Repenting upon these just and great Occasions that he seeks to cover one Sin with another and to hide his Adultery with Murder even the Murder of a most Excellent Person and that in a most Malicious and Perfidious manner 16 And it came to pass when Joab observed the city that he assigned Uriah unto a place where he knew that valiant men were e Placed there to defend it because that part of the City was supposed either the weakest or the place designed for the Assault Ioab having formerly committed a base Murder upon Abner was ready to execute this wicked Command of the King that so he being involved in the same Guilt with him might the more willingly receive him into favour 17 And the men of the city went out and fought with Joab and there fell some of the people of the servants of David and Uriah the Hittite died also 18 Then Joab sent and told David all the things concerning the war 19 And charged the messenger saying When thou hast made an end of telling the matters of the war unto the king 20 And if so be that the kings wrath arise and he say unto thee Wherefore approached ye so nigh unto the city when ye did fight knew ye not that they would shoot from the wall 21 Who smote * Judg. 9. 53 Abimelech the son of Jerubbesheth ▪ Called also Ierubbaal Iudg. 9. 1. See the note on 2 Sam. 2. 8. did not a woman cast a piece of a milstone upon him from the wall that he died in Thebez why went ye nigh the wall then say thou Thy servant Uriah the Hittite is dead also f Which he knew would be acceptable news to the King and therefore allay his Wrath. This indeed might make the Messenger suspect that David had an hand in Uriah's Death and possibly Ioab might say so for that very reason that these matters by degrees being known David might be hardned in Sin and so Ioab might have the greater interest in him 22 So the messenger went and came and shewed David all that Joab had sent him for 23 And the messenger said unto David Surely the men prevailed against us and came out unto us into the field and we were upon them even unto the entring of the gate g We beat them back and pursued them even to the Gate 24 And the shooters shot from off the wall upon thy servants and some of the kings servants be dead and thy servant Uriah the Hittite is dead also 25 Then David said unto the messenger Thus shalt thou say unto Joab Let not this thing ‡ Heb. be 〈◊〉 in thine 〈◊〉 displease thee h Be not dejected or discouraged by this sad occasion for the sword devoureth †one as ‡ Heb. So 〈◊〉 such well as another make thy battel more strong against the city and overthrow it and encourage thou him i i. e. Ioab to proceed in the Siege 26 And when the wife of Uriah heard that Uriah her husband was dead she mourned
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
1. Act. 16. 6 7. who might do this either immediately by his own power or by an Angel or by a strong wind shall carry thee whither I know not s Such transportations of the Prophets having doubtless been usual before this time as they were after it See 2 King 2. 16. Ezek. 3. 12 14. Mat. 4. 1. Act. 8. 39. and so when I come and tell Ahab and he cannot find thee he will slay me t Either as a cursed impostor that hath deluded him with vain hopes or rather because I did not forthwith seize upon thee and bring thee to him to receive punishment but I thy servant fear the LORD from my youth u He speaks not these nor the following words in way of vain boasting but onely for his own necessary vindication and preservation that he might move the Prophet to pity and spare him and not put him upon that hazardous action which yet he was resolved to do if the Prophet peremptorily required it 13 Was it not told my lord what I did when Jezebel slew the prophets of the LORD how I hid an hundred men of the LORDS prophets by ‡ Heb. fifty fifty fifty in a cave and fed them with bread and water 14 And now thou sayest Go tell thy lord Behold Elijah is here and he shall slay me 15 And Elijah said As the LORD of hosts x The Lord of all the Creatures which are called Gods hosts Gen. 2. 1. Deut. 4. 19. Psal. 103. 21. and 148. 2. and are all subject to his Command He mentions this Title as his Shield under the Protection whereof he did and durst venture to come into Ahab's presence liveth before whom I stand I will surely shew my self unto him to day 16 So Obadiah went to meet Ahab and told him and Ahab went to meet Elijah 17 ¶ And it came to pass when Ahab saw Elijah that Ahab said unto him Art thou he * Act. 16. 20 that troubleth Israel y Have I at last met with thee O thou great disturber of my Kingdom the Author of this Famine and of all our Disquiets and Calamities 18 And he answered I have not troubled Israel but thou and thy fathers house z These Calamities are not to be imputed to my passions but thine and thy Fathers wickedness which God punisheth by this means He answered him thus boldly because he spoke and acted in Gods Name and for his Honour and Service whose Vassal Ahab was in that ye have forsaken the commandments of the LORD and thou hast followed Baalim 19 Now therefore send a To wit Messengers that this controversy between thee and me may be decided the true cause of these heavy Judgments discovered and removed that so this Plague may be removed and gather to me all Israel b By their Deputies or Heads and Representatives that they may be Witnesses of all our Transactions unto mount Carmel c Not that Carmel in Iudah 1 Sam. 15. 12. but another in Issachar by the Midland-Sea Ios. 19. 26. Ier. 46. 18. which he chose as a very convenient place being not far from the Center of his Kingdom to which all the Tribes might conveniently resort and at some good distance from Samaria that Iezebel might not hinder his design and a very high Mountain Amos 9. 3. and that upon the Sea whence he might have the opportunity to discover the Rain at its first approach which he did chap. 42 c. and the prophets of Baal d Which were dispersed in all the parts of the Kingdom four hundred and fifty and the prophets of the groves e Which attended upon those Baals or Idols which were worshipped in the Groves which were near the Royal City and much valued and frequented by the King and the Queen 1 King 15. 13. and 16. 33. 2 King 13. 6. and therefore were maintained at the Queens Charges four hundred which eat at Jezebels table 20 So Ahab f He complied with Elijah's motion partly because it was so fair and reasonable that he could not refuse it with honour nor without the discontent of all his people this being proposed in order to their deliverance from this terrible Famine partly because the urgency of the present distress made him willingto try all means to remove it partly from a curiosity of seeing some extraordinary Events and principally because God inclined his heart to close with it sent unto all the children of Israel and gathered the prophets together unto mount Carmel 21 And Elijah came unto all the people and said How long halt ye between two ‖ Or thoughts opinions g Why do you not make straight paths with your Feet as the Phrase is Heb. 12. 13 Why do you walk so lamely and unevenly being so unsteddy in your opinions and practises and doubting whether it is better to Worship God or Baal If the LORD be God h Whom you pretended to worship in the Calves 2 King 10. 16. 31. compare Exod. 32. 4. follow him i Worship him and him onely and that in such place and manner as he hath commanded you and not by the Calves but if Baal k If Baal can prove himself to be the True God * See Josh. 24. 15. then follow him And the people answered him not a word l Being convinced of the reasonableness of his proposition taught by experience that Iehovah had sent this Judgment and that Baal could not remove it which had staggereed them in their Opinion about Baal yet not daring to disown Baal for fear of the displeasure of the King then present 22 Then said Elijah unto the people I even I onely remain m To wit here present publickly to own and plead the cause of God for he opposeth himself onely to Baal's 450 Prophets because they onely were present the Prophets of the Groves being it seems not permitted by Iezabel through her pride or obstinacy or care and kindness to them to go thither See chap. 22. 6. As for the other Prophets of the Lord many of them were slain by Ahab or Iezabel others banished or hid in Caves a prophet of the LORD but Baals prophets are four hundred and fifty men 23 Let them therefore give us two bullocks n He attempts the decition of this controversy not by Gods word which was either rejected or despised or grosly neglected by the generality of that People but by a Miracle to which all that had common sense must needs submit and let them chuse one bullock for themselves o Which they judge best and fittest for their purpose and cut it in pieces and lay it on wood and put no fire under and I will dress the other bullock and lay it on wood and put no fire under 24 And call ye on the name of your ‖ Or God gods and I will call on the Name of the LORD and the God that answereth by
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
to him through the Mediatour and sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness and therefore must needs be favourable to him as he hath declared and ingaged himself to be in such cases 27. ‖ 〈…〉 He looketh upon men u Either 1. the sick Man shall look upon and converse with Mankind his Friends or others as he did before and shall say as the following word is and may be rendred I have sinned c. i. e. He shall confess to them that God was not to be blamed but that he by his own sin and folly did bring that evil upon himself And then he shall acknowledge God's great goodness to him and shall add what follows in the next Verse He hath delivered my Soul c. and my life c. as they render it Or rather 2. God diligently observes all Mankind and their several carriages especially in sickness and distress and if any say I have sinned x If there be any Man that sincerely saith thus God hears it and will pardon and heal him as it follows and perverted that which was right y Either 1. I have judged perversly of the just and right ways of God censuring his proceedings against me as too severe and rigorous whereas in truth I only was to be blamed Or 2. I have perverted God's righteous Law by bending it and making it comply with my crooked ways Or I have swerved from the right and good way of God's commands or I have made crooked paths So he repeats in other words what he said in the former branch of the Verse I have sinned and it profited me not z I got no good by so doing as I vainly promised my self but I got much hurt by it even diseases and griefs and extreme dangers This was the just fruit of my sins It is a Meiosis whereby less is said and more is understood of which we have seen many examples before 28. ‖ 〈…〉 He a i. e. God whose work alone this is will deliver his soul b Himself or as it follows his life from going into the pit and his life c See on v. 18. shall see the light d i. e. Shall enjoy either 1. prosperity which is oft called light as darkness is put for affliction or 2. the light of the living as it follows v. 30. the light of this World i. e. His life which was endangered shall be restored and continued This is opposed to his going down into the Pit in the former branch 29. Lo all these things worketh God e All these ways and methods doth God use to awaken and convince and save sinners †〈…〉 oftentimes with man f Either severally one way with one and another way with another or with the same Man trying several means one after another to bring him to repentance and prepare him for deliverance 30. * 〈◊〉 â—…6 13. To bring back his soul from the pit to be enlightned with the light of the living g i. e. That he may enjoy the light of life and continue in the Land of the Living out of which he was going 31. Mark well O Job hearken unto me hold thy peace h Attend to what I have further to say to thee with patience and silence and I will speak 32. If thou hast any thing to say i answer me speak for I desire to justifie thee k For thy own justification or in answer to the charge that I have already brought against thee k To wit as far as may consist with Truth and Justice I do not speak with evil design or a bitter mind or as one resolved to condemn thee whatsoever thou sayest and I shall be glad to hear any thing from thee which may make for thy just vindication 33. If not hearken unto me hold thy peace and I shall teach thee wisdom l i. e. What thy wisdom and duty is in thy circumstances CHAP. XXXIV 1. FUrthermore Elihu answered and said 2. Hear my words O ye wise men a Who are here present do you judge of the truth and reason of what I have said and am further to say for I am willing to submit all to the judgment of the truly wise and give ear unto me ye that have knowledge 3. * Chap. 6. 30. 12. 11. For the ear trieth words b i. e. Man's mind judgeth of things spoken and heard The ear the sense of Discipline is put for the mind to which things are conveyed by it See the note on Iob 12. 11. as the †Heb. palate mouth tasteth meat 4. Let us choose to us judgment c i. e. Justice and Equity judgment being oft synecdochically used for just judgment as Iob 8. 3. 19 7. 32. 9. Psal. 37. 28. Let us not contend for victory but only for Truth and Justice This shall be my only care and business Let us lay aside all prejudices and animosities which I perceive have had too great an influence upon thee and thy friends and impartially consider the naked truth and right of the cause let us know d i. e. Let us discover or make it known one to another among our selves what is good e Who hath the best cause 5. For Job hath said * Chap. 〈◊〉 I am righteous f Either 1. I am perfectly righteous But this Iob did not say but the contrary Iob 9. 2 3. 14. 4. Or 2. I am a sincere Person no Hypocrite as my Friends make me But this Elibu doth not deny or 3. I am so far righteous and have been so holy and blameless in my life that I have not deserved not had any reason to expect such hard usage from God And this Iob had oft intimated and Elihu doth justly blame him for it that he blazoned his own righteousness with tacit reflections upon God for dealing so severely with him and my God hath taken away my judgment g For so Iob had said Ch. 27. 2. i. e. He denies me that which is but just and equal to give me a fair hearing to suffer me to plead my Cause with or before him to shew me the reasons of his contending with me and what sins besides common infirmities I have been guilty of whereby I have deserved such extraordinary judgments Which Elihu justly taxeth him with as a very irreverent and presumptuous expression 6. Should I lie against my right h So Iob had said in effect Ch. 27. 4 5 6. Should I falsly accuse my self of such sins of which I am no way conscious to my self Should I betray mine own cause and deny my integrity and say that I deserved worse than I have done †Heb. mine Arrow Chap. 6. 4. 16. 12. my wound is incurable without transgression i i. e. Without any great or hainous or crying sin as
And so God's Blessing him with such solid and everlasting Blessings is noted as the Cause of this singular Beauty and Grace here expressed God hath blessed thee for ever 3. Gird thy sword upon thy thigh o Either 1. As an Ensign of Royal Majesty But that is usually and much better expressed in Scripture by putting a Crown upon his head Or rather 2. As an Instrument for War and Battel to smite his Enemies as it is declared v. 4 5. And the Sword is here put Synecdochically for all his Arms as it is in many other places as appears from v. 5. where we read also of his Arrows And this Sword of the Messiâ—…s is nothing else but the Word of God coming out of his Mouth which is fitly Compared to a Sword as may appear from Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Revel 1. 16. which is elsewhere called the Rod of his Mouth Isa. 11. 4 and the Rod of his Power Psal. 110. 2. O most mighty with thy glory and thy majesty p Or which is thy Glory and thy Majesty Or magnificence or Beauty For these Words are joyned with the Snord by way of apposition Which Sword or Word is the great Instrument of maintaining and propagating thy Honour and Glory and Kingdom 4. And in thy majesty q Being thus gloriously or magnificently girt and Armed †Heb. Prosper thou Ride thou ride prosperously r March on speedily which is signified by Riding and successfully against tâ—…ine Enemies i. e. Thou shalt do so as it is in the last Clause shall teach thee So Imperatives are ofâ—… put for Futures and Predictions are expressed in the form of Commands or Exhortations because of truth and meekness and righteousness s Or because of thy Truth c. i. e. Because thou art worthy of this Dominion and Success for thou neither didst obtain nor wilt manage thy Kingdom by Deceit or Violence and unrighteousness as the Princes of the Earth â—…requently do but with Truth and Faithfulness with Meekness and Gentleness towards thy People and to all that shall submit to thee with impartial Justice and Equity whereby thy Throne will be established Prov. 16. 12. and 20. 28. Or as it is in the Hebrew Word for Word upon the â—…ord of Truth c. which may seem best to suit with the foregoing Words which according to the Hebrew are Prosper thou Ride thou and then immediately follows upon the Word of Truth c. To wit the Gospel which is oft called Truth as Ioâ—… 8. 32. Col. 1. 5 c. and the word of Truth Eph 1. 13. and may no less truly be called the Word of Meekness because it is not delivered with Terror as the Law was at Sinai but meekly and sweetly by Christ and by his Ministers Mat. 21. 5. 2 Tim 2. 25. and the Word of Righteousness because it brings in everlasting Righteousness Dan. 9. 24. and strongly obligeth and excitâ—… all Men to the Practise of Righteousness and Holiness And so the Gospel is Compared to an Horse or Chariot upon which Christ is said to ride when the Gospel is Preached and carried about from place to place Revel 19. 11. And this may be here added to shew the great difference between the Kingdoms of the World that are managed with outward Pomp and Glory and the Kingdom of Christ which is a spiritual Kingdom and like a Spouse v. 13. all Glorious within as Conssisting in spiritual Vertues and Graces Truth Meekness and Righteousness and thy right hand shall teach thee terrible things t i. e. Thou â—…alt do great and glorious Exploits which shall be Grievous and Terrible to thine Enemies as the next Verse explains it and this not by great Forces and the Assistance of others but by thine own single Power Compare Isa. 63. 3. Which doth by no means agree to Solomon who was a man of Peace and not ingaged in any martial Actions against his Enemies and if he had done any thing Considerable in that kind he could not do it by his own Right hand but by the Help of his Souldiers But this doth excellently agree to the Messias and to him onely Obâ—… The things which were done by the Messias at his first Coming were rather Comfortable than Terrible Ans. They were indeed Comfortable to all good Men but withal they were Terrible to the ungodly and particularly to the Body of the Jewish Nation to whom Christ was a Stone of stumbling and Rock of offence and an Occasion of their utter Destruction And upon that and other Accounts not onely Christ's second but even his first Coming is represented as dreadful as Ioâ—…l 2. 30. Mal. 3. 2. and elsewhere For the Phrase thy Right hand shall â—…each thee it is not to be taken Properly for so he taught his Hand and not his Hand him but the meaning is that his Hand should show him i. e. Discover and work before him for Verbal words are oft understood Really as Calling is put for Being as Isa. 1. 26. and 9. 6. so teaching or shewing is put for doing as Psal. 16. last and 60. 3. 5. Thine arrows u The same thing for Substance with the Sword v. 3. both noting the Instruments by which he Conquers his Enemies which is no other than his Word which is sharp and powerful and pierceth the Hearts of Men Heb. 4. 12. which also first wounds Sinners and then heals them and which is for the Fall as well as for the Rising of many Luk. 2. 34 and for Iudgment as well as for Mercy Ioh. 9. 39. to some a Savour of Death and to others a Savour of Life 2 Cor. 2. 16. and therefore is fitly Compared to Arrows which Title is sometimes given to words as Psal 64. 4. and frequently to God's Plagues or Judgments Deut. 32. 23. Psal. 18. 14. and 64. 7. such as the Word becomes to ungodly Men by their own Fault And these Metaphorical Weapons are oft ascribed to Christ who hath a Bow Revel 6. 2. and Weapons of Warfare 2 Cor. 10. 4. and whose Mouth God is said to make a Sword and an Arrow Isa 49. 2. are sharp in the heart of the kings enemies x i. e. Of thine Enemies the third Person being put for the second as is usual in Prophetical Writings which here may seem to have some Emphasis as describing the Persons against whom he shot his Arrows and the Reason why he did so because they were the Enemies of his Kingdom and would not have him to Reign over them Luk. 19. 27. whereby the people fall under thee y Either as slain by thine Arrows Or as prostrate at thy Feet after the manner of Conquered Persons Psal. 18. 38. and 20. 8. According to this and many other Translations the Words are Transplaced which in the Hebrew lye thus Thine Arrows are sharp whereby the People do fall under thee in the Heart i. e. in the midst which is oft called
of both these Holy places God appeared and put forth such Acts of his Power as might justly terrifie his Enemies the God of Israel is he that giveth strength and power unto his people f The strength which the Kingdom of Israel now hath is not to be ascribed to my Valour or Conduct nor to the Courage or numbers of the People nor to that happy Union now made and Established among all the Tribes but onely to the might and Grace of God blessed be God PSAL. LXIX To the chief musician upon Shoshannim a Psalm of David This Psalm of David Consists of his Complaints and servent Prayers and Comfortable predictions of his Deliverance and of the Ruin of his Enemies But the Condition of this Psalm is like that of divers others wherein although the Matter or Substance of it agree in some sort to David yet there are some singular passages which he delivers with a particular Respect unto Christ of whom he was an Eminent Type and upon whom his Thoughts were much and often fixed and of whom they are more fitly and fully understood and therefore they are justly applied to him in the New Testament as we shall see 1 SAve me O God for * Jon. 2. 5. the waters a i. e. Tribulations which are oft expressed by waters as hath been observed are come in unto my soul b i. e. To my Vital parts so that I am ready to be choaked with them My Soul is exceeding sorrowful even unto Death 2 * Ver. 14. I sink in †Heb. the Mire of death deep mire c Heb. In the Mire of the deep Waters I am not in the Shallows or nigh the Bank but in the middle and deepest Parts and in the very Mire which is at the bottom of the Waters where there is no standing d No firm and sure footing but I sink in deeper and deeper and without thy speedy and Almighty help shall be overwhelmed and destroyed I am come into †Heb. depth of Waters deep waters where * Psal. 18. 4. the floods overflow me 3 I am weary of my crying e I have Prayed and Cryed to God long and servently and yet God seems to neglect and forsake me my throat is dried f With loud and frequent Cryes mine eyes fail g With looking to God for that Assistance which he hath Promised and I Confidently expected but in Vain while I wait for my God 4 They that * Joh. 15. 25. hate me without a cause g are more than the hairs of mine head they that would destroy me being mine enemies wrongfully are mighty then I restored that which I took not away h Without any injury or occasion given them by me i Either because they uniustly and violently forced me to it Or because I was willing to do it to my own wrong for Peace lâ—…ke By this one kind of Wrong he understands all those Injuries and Violences which they Practised against him 5 O God thou knowest my foolishness and my †Heb. 〈◊〉 sins are not hid from thee e. i This is added Either 1. As a Proof of his Innocency which he had now asserted by way of appeal to God do thou O Lord Judge between me and them whether I be Guilty of those Follies and Sins which they lay to my Charge And such Appeals indeed David useth Psal. 7. 3 4. and elsewhere But then they are delivered in form of a Supposition and not a positive Assertion as this is Or rather 2. As an Exception to what he last said But O Lord although I have been innocent to mine Enemies and have given them no cause to Hate or Persecute me as they do yet I must Confess I am guilty of many Sins and Follies against thee and have given thee just Cause to punish me and to give me up into their Hands and to deny or delay thine Help unto me By Foolishness he means Sin as he explains it which is commonly so called in Scripture Or by his Foolishness he means lesser sins Commited through Ignorance or Inconsiderateness and by sins those of a grosser Nature 6 Let not them that wait on thee f i. e. Thy Godly people who relye upon thy Promises which thou hast made to all thine in General and to me in a special manner wherein they also are concerned O LORD GOD of hosts be ashamed g i. e. Frustrated of their just Hopes which will make them ashamed Either to look up upon God or to look upon their Enemies when they shall Reproach them for their Confidence in God for my sake h Either 1. For the sake of my sins last mentioned let not all Good men suffer for my sins Or 2. Because of my sad Disappointments For if they see me Rejected and forsaken of God whom they have esteemed a great example of Faith and Prayer and all Vertue and Piety they will be exceedingly discouraged by this Example which will tend much to thy Dishonour and disservice let not those that seek thee be confounded for my sake O God of Israel 7 Because for thy sake i For my trust is in thy Promise and Obedience to thy Commands and Zeal for thy Glory and against all Wickedness All which they turn into matter of Derision and Reproach I have born reproach shame hath covered my face k In which mans Majesty and Glory is most Evident which I am in a manner ashamed to shew amongst men 8 I * Psal. 31. 11. am become a stranger unto my brethen and an alien unto my Mothers children l My nearest Kinsmen estranged themselves from me Partly out of Fear left they should be involved in my sufferings and Chiefly out of dislike of his Piety and excessive Zeal in Religion as it here follows 9 * Psal. 119. 139. Ioh. 2. 17. For m This is the Reason of that Alienation of my brethren and others from me because there is a vast difference and contrarity in our Tempers They mind not the concerns of God and of Religion but are wholly intent upon Wealth and Honour and Worldly greatness the zeal of thine house n That servent Passion which I have for thy House and Service and Glory and People hath eaten me up o Exhausted and wasted my natural Moisture and Vital Spirits which is oft effected by Grief and Anger and servent Love and Desire of which Passions Zeal is Composed * Rom. 15. 3. and the reproaches of them that reproached thee p That speak Contemptuously or Wickedly of thy Name or Providence or Truth or Worship and Service are fallen upon me q Either 1. By imputation They reflect upon me because I am engaged in the defence of thy Cause and Glory which wicked men oppose and despise and therefore must needs suffer in it and with it Or 2. By Choice and Affection I have been as deeply
Lord awaked as one out of sleep m For God by giving up not onely his people but his Ark to the contempt and insolency of the Philistins might seem to be asleep and insensible of his own honour and interest till by a sudden and unexpected blow he convinced his enemies of the contrary and like a mighty man that shouteth by reason of wine m Whose spirit and courage is revived and inflamed by a liberal draught of generous wine Which comparison is no more injurious to the Divine Majesty than that of a thiefs coming in the night to which Christ's second coming is compared 1 Thess. 5. 2. 66 And * 1 Sam. 5. 6. and 6. 4. he smote his enemies in the hinder parts n With the Disease of the Emerods which was both painful and shameful he put them to a perpetual reproach o He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods the lasting monuments of their shame 67 Moreover p And as he smotâ—… his enemies for their sins so he punished his own people for the same cause he refused the tabernacle of Joseph q Either 1. He rejected the Kingdom of the ten tribes whereof Ephraim was the Head But this Psalm reacheth not so far as the erection of that Kingdom Or rather 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh which was in the Tribe of Ioseph or Ephraim See 1 Sam. 6. 12. and 7. 1 2. Ier. 7. 12 14 and 26. 6 9. and chose not the tribe of Ephraim r The same thing repeated in other words after the manner 68 But chose the tribe of Judah s Either 1. For the seat of the Kingdom Or rather 2. For the seat of the Ark and of God's Worship Obj. Ierusalem was in the Tribe of Benjamin Jos. 18 27 Ans. 1. It was so in part and part of it was in Iudah as appears from Ios. 15. 63. To which Tribe Zion belonged by special reason because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with Iudah and is oft comprehended under the name of Iudah the mount Zion which he loved 69 And he built his sanctuary t The Temple by Solomon like high palaces u Magnificently and gloriously like the earth which he hath †Heb. â—…ounded established for ever x Not now to be removed from place to place as the Tabernacle was but as a fixed place for the Arks perpetual residence unless the people by their Apostacy should cause its removal 70 * â—… Sam. 16. 11. â—… Sam. 7. 8. He chose David also his servant and took him from the sheep-fold 71 †Seb. from afâ—… From following the ewes great with young y By which employment he was inured to that care and diligence and self-denial which is necessary in a King or Governor and instructed to rule his people with all gentleness and tenderness he brought him * â—… Sam. 5. 2 1 Chr. 11. 2. to feed Jacob his people and Israel his inheritance 72 So he fed them according to the integrity of his heart and guided them by the skilfulness of his hands z He commends David for the now necessary ingredients of a good Prince 1. Integrity whereby he sincerely sought the good and welfare of his people avoiding and abhorring or those counsels and courses which were contrary thereunto 2. Skillfulness whereby he managed all the publick affairs with singular prudence which is here ascribed to his hands not because it was seated in them but because it was acted and discovered by them and appeared in all his actions or administrations PSAL. LXXIX The ARGUMENT This Psalm was doubtless composed upon the sad occasion of the destruction of Judaea and Jerusalem either by Antiochus or rather by the Chaldaeans as may be gathered from 1 Macc. 7. 16 7. where in the relation of the persecution of Antiochus the second and third Verses of this Psalm are cited A Psalm ‖ Or â—…or Asaph of Asaph 1 O God the heathen are come a As Invaders and Conquerors unto thine inheritance b Into Canaan and Iudaea which thou didst chuse for thine inheritance * â—…al 74. 5. thy holy temple have they defiled c By entring into it and touching and carrying away its holy Vessels and shedding blood in it and burning of it they have laid Jerusalem on heaps d Made of the ruines of those goodly houses which they burned or threw down 2 The dead bodies of thy servants e Either 1. Of thy faithful and holy servants whom they used as cruelly as the worst of the people Or 2. Of the Jews whom though the generality of them were very wicked he calleth God's Servants and Saints because they were all such by profession and some of them were really such and the Chaldaeans did never know nor regard those that were so but promiscuously destroyed all that came in their way have they given to be meat unto the fowls of heaven f By casting them out like dung upon the face of the earth and not suffering any to bury them the flesh of thy saints unto the beasts of the earth 3 Their blood they shed like water g Plentifully and contemptuously valuing it no more than common water round about Jerusalem * Psal. 141. 7. Jer. 14. 16. and 16. 4. and there was none to bury them h Because their friends who should have done it were either slain or fled or were not permitted or durst not undertake to perform that Office to them 4 * Psal. 44. 13. We are become a reproach to our neighbours a scorn and derision to them that are round about us i We who were their terrour and scourge are now neither feared nor pityed but become the matter of their scoffs and reproaches See Psal. 80. 6. and 137. 7. Ezek. 35 2 12 c. 5 * Psal. 89. 46. How long LORD wilt thou be angry for ever shall thy jealousie burn like fire 6 * Jer. 1â—… 25. Pour out thy wrath upon the heathen k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them that have not known thee and upon the kingdoms that have not called upon thy name k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them
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
many other men Besides this Hebrew Word being used of God as here it is of him who was now called the mighty God constantly signifies Eternity as Isa. 26. 4. 57. 15. c. The prince of peace s This Title doth not fully agree to Hezekiah whose Reign was not free from Wars as we see 2 Kings 18. but it exactly agrees to Christ who is called our peace Mich. 5. 5. Eph. 2. 14. and is the onely Purchaser and Procurer of Peace between God and Men Isa. 53. 5. and of Peace between Men and Men Jews and Gentiles Eph. 2 15. and of the Peace of our own Consciences and leaves Peace as his Legacy to his Disciples Ioh 14. 27. 16. 33. 7 Of the increase of his government and peace * 〈◊〉 1. 32 33. there shall be no end t His peaceable and happy Government shall be enlarged without end either without end of duration for ever â—…ut that is expressed in a following Clause of this Verse or without end of limitation or without Bounds It shall not be confined to a narrow spot of Ground the Land of Canaan but shall be extended far and wide to all the end of the Earth upon the throne of David u Which was promised to David and to his Seed for ever and upon his kingdom to order it and to establish it with judgment and with justice x Not with Oppression and Tyranny by which other Kingdoms are commonly managed but by the Administration of Justice from henceforth even for ever y From the beginning of it unto all Eternity the * 2 Kings 〈◊〉 31. 〈◊〉 〈◊〉 32. zeal of the LORD of hosts will perform this z This great Work which surpasseth all the Power and Skill of Men shall be brought to pass by Almighty God out of that fervent Affection which he hath to his own Name and Glory and to the Honour of his dearly beloved Son and unto his Church and People 8 The Lord sent a word a A Prophetical and threatning Message by me For now the Prophet having inserted some Consolatory Passages for the support of God's faithful People returns to hâ—…s former Work of Commination against the rebellious Israelites into Jacob and it lighted b Heb. it fell i. e. it shall fall in the Prophetical Stile It shall certainly be accomplished upon Israel c The same with Iacob in the former Clause the Posterity of Iacob or Israel 9 And all the people shall know d To wit by experience they shall know whether my Word be true or false they shall feel the Effects of it even Ephraim e The People of the Ten Tribes and particularly Ephraim the strongest and proudest of them all and the inhabitant of Samaria f The strongest Place and the Seat of the King and Court who were most secure and presumptuous that say g Within themselves and one to another They purpose and boast of it in the pride and stoutness of heart 10 The bricks are fallen down but we will build with hewn stones h It is true we have received some Damages from our Enemies but Rezin and the Syrians being now our Friends and Confederates we doubt not we shall quickly repair them with great Glory and Advantage the Sycomores i Wild Fig-trees a contemptible sort of Trees if compared with Cedars 1 Kings 10. 27. are cut down but we will change them into Cedars k Putting Cedars into our Buildings in stead of Sycamores See Ier. 22. 13 15. 11 Therefore l To chastise your Pride and defeat your Hopes and Resolutions the LORD shall set up m Heb. exalt advance their Power and give them Success against him the adversaries of Rezin n The Assyrians who presently after this Prophecy fought and prevailed against him 2 Kings 16. 7. He mentions Rezin partly because he was Confederate with Ephraim and so his Enemies were their Enemies also and partly because the Israelites trusted to his powerful Assistance against him o Either 1. against Rezin last mentioned or rather 2. against Ephraim or Israel who may easily be understood either from the foregoing or following Verse For against them this Prophecy is directed and of them he speaks both in the next Clause of this Verse and in the next Verse and it seems reasonable that him in this Clause and his in the next Clause should be understood of the same Persons and †Heb. mingle joyn p Heb. mingle i. e. unite them so that they shall agree together to fight against Israel and shall invade him from several Quarters his q Not Rezin's but Ephraim's as appears from the next Verse which is added to explain this Clause enemies together 12 The Syrians r For although Rezin King of Syria was destroyed yet the Body of the Nation survived and submitted themselves to the King of Assyria and served under him in his Wars and upon his Command invaded Israel afterwards before s Heb. on the east for Syria stood Eastward from Israel and the Philistims behind t On the Western side of the Land of Israel and they shall devour Israel †Heb. with whole month with open month u Like wild and furious Beasts with great greediness and cruelty * Chap. 5. 25. 10. 4. for all this his anger is not turned away but his hand is stretched out still x His Justice is not fully satisfied but he will yet take further vengeance upon them 13 For the people turneth not y From their wicked Courses unto God by true Repentance unto him that smiteth them neither do they seek the LORD of hosts z They do not study and endeavour to procure his Favour by sincere and servent Supplication and by removing the Causes of his just Displeasure 14 Therefore the LORD will cut off from Israel head and tail a High and low honourable and contemptible as the next Verse explains it branch b The goodly Branches of tall and strong Trees the Mighty and Noble and rush c The Bulrush the weakest and meanest Persons in one day d All together one as well as another without any distinction 15 The ancient and honourable he is e i. e. Signifies as that Word is commonly used in the Hebrew Tongue as Gen. 41. 26 27. and every where the head and the prophet that teacheth lies f Whose Destruction he mentions not as if it were a Punishment to them to be deprived of such Persons but partly to shew the Extent of the Calamity that it should reach all sorts of Persons and partly to beat down their vain Presumptions of Peace and Prosperity by shewing that those false Prophets which had fed their vain Hopes should perish and all their false Prophecies of Peace with them he is the tail g These I mean by the Tail as being in
seeing there could be no Justice found among them he would avenge the innocent himself which agrees with ver 8. and is justified by ch 63. 5. where speaking of the destruction of the Idumaeans you have the same words onely the word Fâ—…y changed for Righteousness The literal meaning is God's taking vengeance on the Chaldeans for his Peoples sake The mystical is Christs making use of his own Righteousness for the redemption of lost man being destitute of all other it sustained him 17 * Eph. 6. 14 17. 1 Thes. 5. 8. For he put on righteousness as a breast-plate q God resolving to appear as a Man of War against Babylon that did now oppress his People puts on his Arms Heb. wrapt himself and particularly his Breast-plate which he calls Righteousness to shew the justness of his Cause as also his Faithfulness in making good his Promises to his People and an helmet r As the Breast-plate is to defend the Heart and vital parts whereby God doth signifie the Innocency and justness of his Cause as well as his Faithfulness so the Helmet is to defend the Brain the fountain of the animal Spirits and therefore by this piece of armour would have us know that he is invincible As by the other that he defends a just Cause in his Truth and faithfulness so by this that he cannot be disappointed in it by reason of his Power and Invincibleness of salvation upon his head and he put on the garments of vengeance s Or Garments made of Vengeance as God is said to put on the former for their sakes whom he would preserve so he puts on these for their sakes whom he will destroy viz. his Peoples Enemies the Chaldeans and other enemies of the Jews for clothing and was clad with zeal t Either 1. Zeal to his own honour which had been given to Idols or 2. Zeal for his own People who were now in distress Or 3. Zeal and Indignation against the Babylonians who were such great oppressors of his People which are the materials that his garment of vengeance and his cloak of Zeal is made of It may be triffling to follow this Metaphor of Garments too close see of the Phrase Iudg. 6. 34. marg The sum of all these expressions is this to describe both the cause and effect together the cause was Righteousness and zeal in God the effect Salvation to his People and vengeance on his enemies as is evident from the next verse as a cloke 18 * Ch. 63 6. According to their †Heb. recompenses or deserâ—…s deeds u Heb. Recompenses or deserts i. e. he will recompense his Adversaries with those effects of his fury that they have deserved accordingly he will repay fury x A Metonymy of the Efficient for the effects of his fury to his adversaries recompense to his enemies to the islands y Or Islanders a Metonymy of the containing for the contained either Mesopotamia and other adjacent Islands encompassed by Tygris and Euphrates or those remoter Nations for the Hebrews call Nations remote from Iudaea Islands Gen. 10. 5. ch 41. 1. See on ch 20. 6. and the reason of it under the King of Babylon that thought themselves secure he will repay recompense 19 So shall they fear the name of the LORD z i. e. Either worship the Lord For the name of God is put for God himself as hath been often shewed and Fear is put for his worship Or make his name renowned from the west a Viz. The western part of the world and his glory b Or the glorious God from the rising of the sun c Viz. the Eastern parts of the World The summ is the whole World either a Synecdoche of the part for the whole or if you divide the World through the poles the one half will be East and the other West and so compriseth the whole World It shall fear and worship God and make his Name renowned laying aside their Idolatries whether you refer it to the deliverance of his people out of Babylon when they shall hear how God hath executed vengeance on his Enemies or to the Redemption by Christ and his calling of the Gentiles Mal. 1. 11. when the enemy d Either against the Babylonians as some understand it and so it is probably meant of Cyrus who shall come like a violent flood against which there is no head to be made Him God would stir up against the Babylonians for the deliverance of the Jews Or against his own People and so it may have either 1. A more particular respect to Ierusalem when Sennacherib came up against it which suits well with what God saith of him ch 8. 7 8. Or 2. More general at what time soever the Devil or his Instruments shall make violent irruptions upon the Church Rev. 12. â—…5 for powerful Enemies invading a Country are oâ—… compared to a River See on ch 18. 2. It is an allusion to the overflowing of Euphrates which by its violent inundations was wont to do much hurt and damage to the Babylonians shall come in * Rev. 12. 15. like a flood the spirit of the Lord shall ‖ Or put him to flight lift up a standard e And here again if it be taken in the first sense viz. against the Babylonians then the meaning is God himself shall as iâ—… were carry the standard in the midst of Cyrus his Army the Medes and Persians and that with a great deal of fury intimated here by the Spirit of the Lord for Spirit is often used among the Hebrews for the passions of the Soul as Anger Wrath Fury c. Or as a violent blast or gale of Wind shall help forward the violence of the torâ—…ent and if so then him by an Enallage of the Number which is frequent is put for them But if in either of the other two senses viz. with particular respect to Sennacherib then the spirit of the Lord as with a blast onely shall puâ—… him away which was made good Isa. 37. 7 36 37. Or with more general reference to the violence of Enemies against the Church then the meaning is God shall make known himself to take their part and defend them Ps. 6. 3 4 5 and cause the Enemies to give back or put them to flight as in the margin Isa. 17. 12 13 14. and that without Power but by his Spirit alone as easie as by a puff of wind Zech. 4. 6. Again if you take this as some learned men do in a spiritual sense then it notes the suddenness of the Gospels spreading itself by the Spirit in the Ministry of the Apostles and Evangelists bearing down like a flood all that opposes it the Lord Jesus Christ being lifted up in it as a Banner or Ensign but this sense though true seems to be more forced and as it relates to temporal deliverances more genuine and natural however the prophet being
thy glory c Always ministring matter of thy glorying in him or thy interest in this God shall be great honour â—…o thee or else it is the same thing with the sentence immediately before in oâ—…her words that will make thee glorious a Metonymy of the Efficlâ—…t thus he is said to give glory Psa. 84. 11. 20 Thy sun shall no more go down neither shall thy moon withdraw itself for the LORD shall be thine everlasting light and the days of thy mourning shall be ended d Literally he means the Jews mourning in Babylon but especially the uninterrupted happiness of the Church the Hebrew here for ended signifies recompensed their days of rejoicing shall abundantly recompense all their days of mourning 21 Thy people also shall be all e i. e. the greater part the word in this use hath been shewn frequently or altogether righteous compleatly righteous righteous f As this respects the Jews the sense may be they went into Captivity wicked but most of them being dead and many of the Survivours tarrying behind they that returned are said to be righteous Chap. 1. 25 26 27. and 4. 4. but Principally as it respects the Church they shall be all Saints either by profession as Paul calls them frequently Saints by calling or rather by an inherent righteousness or perfectly by the imputed righteousness of Christ see on ch 35. 8. they shall inherit the land for ever g i. e. for a long time as you have many instances and this is spoken lest that poor remnant should be afraid of being driven out again but with reference to the Church that they should for ever be continued as God's peculiar people the * Chap. 4. 2. 61. 3. See Chap. 32. 16. Mat. 15. 13. branch of my planting h put by apposition viz. Thy people being of my planting and so also the next clause the work of my bands and therefore cannot miscarry being what I shall take delight in and thus the Children of God are said to be his workmanship created in Christ Iesus Eph. 2. 10. * Chap. 29. 23. 45. 11. the work of my hands that I may be glorified i Either that I may make them glorious in being thus planted or my self glorious in thus planting them 22 A little one shall become a thousand k Though of very small beginning and contemptible yet shall greatly multiply Though the Church at first will be but a very few yet will it encrease into many thousands this plant or seed will spring up to many some understand it that many shall be converted and brought into the Church by men of very few low and mean parts however these things seem to agree better to some state of the Church here then to the state of the Church Triumphant and a small one a strong nation l If this signify not the same with the other as probably it may the word strong signifying numerous Ioâ—…l 1. 6. then we may understand it that as the former respected their number so this their strength I the LORD will hasten it in his time m viz. In due time the time that I have appointed q. d. Let not this be doubted because I have undertaken it to whom nothing is difficult when the time of the promise comes he will make hast it will be done speedily or as soon as it begins it shall hasten apace as it did in Peters Sermon 3000 in one day Acts 2. and 5000 in another Acts 4. and so soon filled the whole world and one Paul planted whole Churches as the people in Egypt increased from 70 Persons to a vast multitude CHAP. LXI 1 THe * Luke 4. 18. spirit of the LORD is upon me n As it were to accomplish that which is foretold and promised in the foregoing Chapter whereby this appears to be either the Holy-Ghost see on 1 King 18. 12. or the Spirit of Prophecy i. e. the gift of Prophecy so we are often to understand by the Spirit viz. The gifts as the Spirit upon Sampson viz. The gift of valor courage and strength see 1 Cor. 12. 4. c. Though the Prophet may speak this of himself in Person yet that it is principally understood of Christ is evident because he applieth this Text unto himself Luke 4. 18. being the first text he preached upon after his Baptism at which time the Holy Ghost did descend upon him in a visible shape of which that Iohn who Baptized him was an ocular witness Iohn 1. 32 33 and so making good the truth of this Prophecy and it is said to rest upon and dwell in him according as it is prophecied ch 11. 2. 42. 1. because the LORD hath anointed o Set me apart i e. both capacitating him with Gifts and commissionating him with Authority and yet more as it is applied to Christ a Power to make all effectual from whence he hath also the name of Messiah among the Hebrews and of Christ among the Greeks nay Christ alone among the Prophets hath obtained this name Psal. 45. 7. and the Prophet seems here to describe first who Christ is and then what are his Offices this being the usual Ceremony for the designing Persons to the Offices of Prophets Priests and Kings as hath been diverse times shewen in all which respects it doth most eminently belong to Christ so that the Prophet doth hereby intimate both the final cause of his unction viz. that he should execute these Offices to which he was anointed and the effect of it that unction being upon him as the head it would flow from thence to his members and so is an unction more peculiar to them and in a more general way it hath respect unto all the faithful 2 Cor. 1. 21 22. 1 Iohn 2. 20 27. me to preach good tidings p Being meant of Christ this relates to his Prophetical Office Literally this points at the good news that Isaiah brought of Cyrus his being raised up to bring them out of Babylon now they are become meek and humble but if it be thus taken it must be understood of his Prophecies left behind him for he died many years before the Captivity But they chiefly signify the good tidings of the Gospel that discovers Christ come in the flesh to redeem poor sinners from the Captivity of sin and Satan such as are meek and humble or afflicted as the word signifies because ordinarily afflictions make men meek and humble called also the Poor and our Saviour expresseth it by that word Luke 4. 18. To these the Gospel these good tidings are brought Mat. 11. 5. Whether by Poor you understand 1. The Gentile void of all Grace and Salvation or tenders of it till now Or 2. Properly so called indigent and needy Persons of which sort were the greatest number that followed Christ of which the reason might be because Christ preached the contempt of the World and Riches