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
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â—… If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â—… sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently ‖ By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â—… â—… shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â—… Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. †Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
to the Birth of the Messiah who was to be Born of an Israelitish Woman I and my fellows 38 And he said Go. And he sent her away for two months and she went with her companions and bewailed her virginity upon the mountains 39 And it came to pass at the end of two months that she returned unto her father who did with her according to his vow which he had vowed a Qu. What was it which Iepthah Vowed and Performed concerning his Daughter Ans. Many especially of Modern Writers conceive that Iephtha's Daughter was not Sacrificed but only Devoted to perpetual Virginity which then was esteemed a great Curse and Reproach This they gather 1. From v. 37 38. where we read that she bewailed not her Death which had been the chief Cause of Lamentation if that had been Vowed but her Virginity 2. From this v. 39. where after he had said that he â—…id with her according to his Vow he adds by way of declaration of the matter of that Vow and she knew no Man But for the first there may be a fair reason given That she could not with Honour bewail her Death which she had so generously and chearfully accepted of because it was attended with and occasioned by the Publick Good and her Fathers Honour and Happiness v. 36. and was a kind of Martyrdom and moreover an act of Religion the payment of a Vow which ought to be done chearfully but onely bewailed the circumstance of her Death that it was in some sort accursed and opprobrious she having had no Husband to take away her reproach as they speak Isa. 4. 1. and leaving no Posterity to her Fathers Comfort and the Increase of Gods People And for the second that Clause and she knew no man is plainly distinguished from the Execution of his Vow which is here mentioned before and this is added not as an Explication of the Vow but as an aggravating Circumstance that this was executed when she had not yet known any man Besides this Opinion seems liable to weighty Objections 1. There is no Example in all the Scripture of any Woman that was obliged to perpetual Virginity by any Vow of her own much less by the Vow of her Parents nor have Parents any such Power over their Children either by the Law of Nature or by the Holy Scripture 2. The express words of the Vow v 31. mention nothing of her Virginity but onely that she should surely be the Lords i. e. Devoted to the Service of the Lord which might be without any obligation to perpetual Virginity for even Samuel who was as fully devoted to the Lord by his Parents as she could be 1 Sam. 1. 11. and Sampson who was Devoted not onely by his Parents but by God himself and that in the highest degree even to be a perpetual Nazarite Iudg. 13. 5 7. yet were not prohibited Marriage nor were any of the most Sacred Persons Levites or Priests or High Priests though they were the Lords in a singular manner obliged to perpetual Virginity and therefore if she was not Offered up for a Burnt-Offering as the Authors of this Opinion say but onely was Consecrated to God there was no occasion to bewail her Virginity which for any thing that appears she was not tied to 3. If this were all here was no sufficient cause why so wise and valiant a man as Iepthah should so bitterly and passionately lament over himself or his Daughter And therefore it may seem most probable that Iepthah did indeed Sacrifice his Daughter as he had Vowed to do which was the Opinion of Iosephus the Jew and of the Chaldee Paraphrast and of divers of the Iewish Doctors and almost all the Ancient Fathers and many eminent Writers and this best agrees with the words of the Vow delivered v. 31. Whatsoever cometh forth of the doors of my house to meet me shall surely be the Lords and I will offer it for a Burnt-Offering Nor is there one word in all the following Verses which denies that she was thus offered onely the execution of the Vow is delivered in more ambiguous and general terms v. 39. which in all reason and by the Laws of good Interpretation ought to be limited and explained by the more plain and particular description of it It is true these words may seem capable of another interpretation the conjunctive Particle and may be here par for the disjunctive or as it often is as Exod. 21. 16 17. Levit. 6. 3 5. 2 Sam. 2. 19 â—… and so the meaning is that what I first meet shall sureâ—… be the Lords or I will offer it up for a Burnt-Offering to wit if it be a Creature â—…it to be so offered Otherwise â—…y they if a Dog or an Ass should have met him first he should have been obliged to offer them which was against the Law But it is sufficiently evident that he speaks of 〈◊〉 Humane person from the very Phrase of coming forth to meet him at his return which plainly argues a design to meet him purposely to Congratulate his Return this phrase of going to meet a person coming being very oft used in Scripture and constantly of one person meeting another as Gen. 14. 17. and 18. 2. and 24. 17 c. and never of any bruit Creature And although and is sometimes put for or yet it is not to be so used without necessity which seems not to be in this place nor is it very proper to distinguish two Sentences in this manner where the one is more general and the other being more special is comprehended within it which is the case here for it shall surely be the Lords is the general and its being offered up for a burnt-offering is the particular way or manner how it was to be the Lords as it were very improper to say This is either a man or it is my servant Iohn because the latter branch is contained in the former and therefore in all the alledged instances where and is put for or they are two distinct persons or things and not one comprehended within another as Exod. 21. 17. Father or Mother 2 Sam. 2. 19. right hand or left But the great objection against this Opinion is this That it seems a most horrid Act directly contrary to the Law of Nature and to plain Scripture thus to Sacrifice his own Daughter and that it seems altogether incredible either that such a man as Iepthah so eminent for Piety and Wisdom and Zeal and Faith should either make so Barbarous a Vow or pursue it for above two Months space and that none of the Priests of that time should inform him of the unlawfulness of executing so Wicked a Vow and of the liberty he had to redeem such a Vow by vertue of Levit. 27. 2 3. c. or that Iepthah would not willingly receive information especially where it was so agreeable to his own interest and natural affection or that the Priests and People would
their hearts bethink themselves q Heb. bring back their hearts to wit their Sin Expressed ver 46. and implied in the following word Repent in the land whither they were carried captives and repent and make supplication unto thee in the land of them that carried them captives saying r Sensibly and with an honest heart We have sinned and have done preversly we have committed wickedness 48 And so return unto thee with all their heart and with all their soul s i. e. Sincerely Universally and Stedfastly in the land of their enemies which led them away captive and * Dan. 6. 10. pray unto thee toward their land which thou gavest unto their fathers the city which thou hast chosen and the house which I have built for thy Name 49 Then hear thou their prayer and their supplication in heaven thy dwelling-place and maintain their ‖ Or right Heb. judgment cause t Heb. their right against their Invaders and Oppressors For they had forfeited all their Rights to God onely but not to their Enemies whom though God used as scourges to chastise his Peoples Sins yet they had no pretence of Right to their Land nor any regard to it but onely minded the satisfaction of their own Lusts and Interests See Isa. 10. 5 6. and 47. 6. Zech. 1. 15. 50 And forgive thy people that have sinned against thee and all their transgressions wherein they have transgressed against thee and * Psa. 106. 46. give them compassion before them who carryed them away captive that they may have compassion on them u i. e. May gently use them whilst they are there and proclaim Liberty to their Captives to go to their own Land 51 For they be thy people x For howsoever they may sin against thee or suffer from men yet still remember that they are thy peculiar People and therefore do thou pity and pardon and save them and thine inheritance which thou broughtest forth out of Egypt from the * Jer. 11. 4 midst of the furnace of iron y So called either from the Metal melted in it or rather from the Matter of which it consisted an Iron Furnace being more hot and terrible than one of Brick or Stone He understands hereby their cruel Bondage and painful Labours See on Deut. 4. 20. 52 That thine eyes may be open unto the supplication of thy servant and unto the supplication of thy people Israel to hearken unto them in all that they call for unto thee 53 For thou didst separate them from among all the people of the earth to be thine inheritance z Thou hast begun to build a Work of great and glorious Mercy to them do not give occasion to thine Enemies to think thou wast unable to finish it or that thou art unstable in thy ways and Counsels or unkind to thine own Children * Exod. 19. â—… as thou spakest by the hand of Moses thy servant when thou broughtest our fathers out of Egypt O LORD GOD. 54 And it was so that when Solomon had made an end of praying all this prayer and supplication unto the LORD he arose from before the altar of the LORD from kneeling on his knees with his hands spread up to heaven 55 And he stood and blessed all the congregation of Israel with a loud voice saying 56 Blessed be the LORD that hath given rest unto his people Israel according to all that he promised * Deut. 12. 10. there hath not ‡ Heb fallen failed one word of all his good ‡ Heb. word Jer. 29. 1â—… promises a See the like Iosh. 21. 45. and 23. 14. 2 King 10. 10. which he ‡ Heb. spake promised by the hand of Moses his servant 57 The LORD our God be with us b By the presence of his Grace and Mercy as he was with our fathers let him not leave us nor forsake us 58 That he may incline our heart unto him c That he may not onely bless us with outward Prosperity and Glory but especially with Spiritual Blessings and that as he hath given us his Word and Statutes to teach and direct us so he would by his Holy Spirit effectually incline and engage our Hearts to keep and obey them to walk in all his ways and to keep his commandments and his statutes and his judgments which he commanded our fathers 59 And let these my words wherewith I have made supplication before the LORD be nigh unto the LORD our God day and night that he ‡ Heb. do the judgment maintain the cause of his servant d i. e. Of me as ver 28 29 30. their King and consequently of all my Successors and the cause of his people Israel e According to mine or their various necessities and exigencies ‡ Heb. the thing of a day in his day at all times as the matter shall require 60 That all the people of the earth may know f Both by our vertuous and holy Lives to which thou inclinest us by thy Grace and by the eminent manifestations of thy Power and Goodness in defending and delivering us from all the assaults and devices of our Enemies that * 35 the LORD is God and that there is none else 61 Let your heart therefore be perfect g i. e. Sincere and serious in your purposes of Obedience for sinless Perfection he himself taught them was not to be expected here Eccles. 7. 20. with the LORD our God to walk in his statutes and to keep his commandments as at this day 62 ¶ And * 2 Chron. 7. 4. the king and all Israel with him offered sacrifice before the LORD 63 And Solomon offered a sacrifice h By the hands of the Priests of peace-offerings which he offered unto the LORD two and twenty thousand oxen and an hundred and twenty thousand sheep i Not all in one day but in the 7 or it may be in the 14 days mentioned ver 65. so k i. e. By these Sacrifices and Holy Exercises the king and all the children of Israel dedicated the house of the LORD l i. e. Began to set it apart for the Work and Service of God 64 The * 2 Chron. 7. 7. same day did the king hallow the middle of the court m To wit of the Priests Court in which the great Altar was This he Consecrated as he did the great Altar to wit by Sacrifices but with this difference That he Consecrated That for lasting and perpetual use but This onely for the present time and occasion being warranted to do so both by the necessity of it for God's Service and for the present Solemn Work for which the Brazen Altar was not sufficient as it here follows and by the direction of God's Spirit where with Solomon was endowed as being a Prophet as well as a King Here therefore he suddenly reared up divers Altars which after this
Nethinims dwelt in ‖ Or the 〈◊〉 Ophel and Ziha and Gispa were over the Nethinims 22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani the son of Hashabiah the son of Mattaniah the son of Micha of the sons of Asaph the singers were over the business of the house of God p i. e. Were to take care at Jerusalem for the supply of such things as were necessary for the Temple and the service of God from time to time whilest others minded the outward business v. 16. And this Office was very proper for them both as they were Levites to whose care those things belonged and as they were Singers who were not to come to Ierusalem by turns as other Levites and as the Priests did but were constantly to reside there and therefore were more capable of minding this business Besides their Employment was not so frequent nor so great as some others were and therefore they had more leisure for it 23 For q Or therefore For the following words contain either a reason why they were set over that business or a recompense for it or a provision that they might diligently attend to it it was the kings r Either 1. Davids who made this constitution Or rather 2. The Kings of Persia who is called simply the king in the next verse also who took this care at the request and by the direction of Ezra or Nehemiah Or this might be Nehemiah's Command which is called the Kings Command because it was done by the Kings Deputy or a Commissioner whom the King impowered to do what he saw fit for the House and Service of God commanding all the People to obey him therein as he had formerly done Ezra 7. 18 20 23. commandment concerning them that ‖ Or 〈◊〉 〈◊〉 a certain portion should be for the singers due for every day 24 And Pethahiah the son of Meshezabeel of the children of Zerah the son of Judah was at the kings hand s Or on the kings part to determine Civil Causes and Controversies between Man and Man by the Laws of that Kingdom which peradventure he understood better than Nehemiah and therefore was appointed for this work but still under Nehemiah Or according to the kings appointment as the hand is used as Numb 4. 49. and elsewhere in all matters concerning the people t Either in civil differences between them or in things between the King and People as in matters of Tribute or Grievances c. wherein this man possibly was chief Justitiary under Nehemiah 25 And for the villages with their fields some of the children of Judah dwelt at Kirjath-arba u This and most of the other places here named had been destroyed by the Chaldeans but the Jews now repaired the best of the ruinated Houses and by degrees rebuilt others and in the †Heb. daughters villages thereof and at Dibon and in the villages thereof and at Jekabzeel and in the villages thereof 26 And at Jeshua and at Moladah and at Bethphelet 27 And at Hazar-shual and at Beer-sheba and in the villages thereof 28 And at Ziklag and at Mekonah and in the villages thereof 29 And at Enrimmon and at Zareah and at Jarmuth 30 Zanoah Adullam and in their villages at Lachish and the fields thereof at Azekah and in the villages thereof And they dwelt from Beer-sheba unto the valley of Hinnom 31 The children also of Benjamin ‖ Or of Geba from Geba dwelt ‖ Or to 〈◊〉 at Michmash and Aija and Bethel and in their villages 32 And at Anathoth Nob Anania 33 Hazor Ramah Gittaim 34 Hadid Zeboim Nebullat 35 Lod and Ono * 1 Châ—… â—… 〈◊〉 the valley of craftsmen x Or in the valley c. Or this is another place called Ge-baharasim 36 And of the Levites were divisions y Or for the Levites to wit those of them who were not settled in Ierusalem there were divisions i. e. places appointed for them and distributed among them in Judah and in Benjamin CHAP. XII 1 NOw these are the * Ezâ—… â—… â—… priests a i. e. The chief of the Priests as they are called here v. 7. to wit the heads of those Twenty four courses which David appointed by divine direction 1 Chr. 24. And whereas there are Twenty four and here but Twenty two and v. 12 c. only Twenty the reason of this difference may possibly be this because Two of the Twenty four courses were extinct in Babylon or at least none of them was then returned and two of the Persons here named v. 2 5. to wit Hattush and Maodiah may be omitted in the account of the posterity of these persons v. 12 c. because they had no posterity Possibly these were not the same courses which David had appointed but others which Zerubbabel and Ioshua had constituted in imitation of that order as far as they could and the Levites that went up with Zerubbabel the son of Shealtiel and Jeshua Serajah Jeremiah Ezra b Either this was another Ezra or if it were the same mentioned Ezra 7. he lived to a great Age which may well be supposed concerning his great Sobriety and abstinence from those evil practices which shorten Mens Lives and his great piety to which God promised long Life and withal the special providence of God continuing him so long in such a season wherein the Church of God did greatly need his help and counsel 2 Amariah ‖ Or 〈◊〉 ver 14. Malluch c In the repetition of this and some other mens names hereafter v. 14 c. there are some small variations which are very frequent in that language Hattush 3 ‖ Or 〈◊〉 ver 1â—… Shechaniah ‖ Or 〈◊〉 ver 1â—… Rehum ‖ Or 〈◊〉 ver 1â—… Meremoth 4 Iddo ‖ Or 〈◊〉 〈◊〉 ver 〈◊〉 Ginnetho Abijah d The Progenitor of Iohn the Baptist Luk. 1. 5. 5 ‖ Or 〈◊〉 〈◊〉 ver 1â—… Miamin ‖ Or 〈◊〉 ver 1â—… Maadiah Bilgah 6 Shemajah and Jojarib and Jedajah 7 ‖ Or 〈◊〉 ver 2â—… Sallu Amok Hilkiah Jedajah these were the chief of the priests and of their brethren e i. e. Of the Priests who were their Brethren in the days of Jeshua 8 Moreover the Levites Jeshua Binnui Kadmiel Sherebiah Judah and Mattaniah which was over ‖ Thâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thanksgiving he and his brethren 9 Also Bakbukiah and Unni their brethren were over against them in the watches f i. e. In the places where they were appointed to stand and wait and perform their office one standing over against another as it is explained v. 24. ward over against ward for the Hebrew word is the same there and here Others according to their turns or courses of which see 1 Chron. 25. 9. 10 And Jeshua begat Jojakim g Here follows a Catalogue of the Jewish High-Priests which was the
me e Do not my Friends instead of comforting mock and abuse me as if I had made use of Religion only as a Cloak to my wickedness Heb. If there be not mockers with me understand let God do so or so to me It is a form of an Oath which is defectively expressed after the manner of the Hebrews Assuredly I am in the midst of cruel Mockers which is a sore aggravation of my affliction Thus he returns to what he had said Ch. 16. 20. and intimates the necessity and justice of his following Appeal which otherwise might be thought too bold And doth not mine Eye f Either 1. The Eyes of my Body Do they not continue to provoke me to my Face Or rather 2. The Eye of my Mind Their provoking Scoffs and Reproaches do not only molest me in the day-time when they are with me but lodge with me in the night and are continually in my thoughts and break my sleep and disturb me in dreams And therefore if I be a little disordered I may be excused †Heb. lodge continue in their provocation 3. Lay down now put me in a surety with thee g He turneth his Speech either to Eliphaz who spake last or rather to God as is evident from the matter and scope of the words and from the next Verse These words contain either 1. An humble desire to God that he would appoint him a Surety who should undertake for his Friends that they should refer the cause in difference between them to God or to some other person who should determine the matter in Gods Name and according to Gods Will Or that God would be his Surety or appoint him a Surety who should maintain his righteous cause against his opposers for so this Phrase is oft used as Psal. 119. 121 122. Isa. 38. 14. And some expound this as they did Ch. 16. 21. of Christ Jesus who was called our Surety Heb. 7. 22. Appoint I pray thee my Surety i. e. Christ who is now with thee to plead my Cause Or rather 2. An appeal from God unto God or a kind of challenge or desire of debating 〈◊〉 Cause with God Which though it favoureth of too much boldness and irreverence to God yet seeing Iob expresseth the same desire almost in the same manner Ch. 9. 33 34. and is sharply reproved by God for contending with him Ch. 40. 2. I know no Inconvenience of ascribing the same thing to him here So the sense is Because I am not able to deal with thee immediately considering the dread of thy Majesty my only desire is that thou wouldest deal with me upon fair and equal terms as if thou were a man like my self and appoint some man who shall in thy name and stead determine the time and place for the trial of my cause with thee And this suits well enough with the two following Verses because his Friends were without Understanding v. 4. and partial v. 5. therefore he desires to cease discoursing with them and to debate his cause with God who was just and impartial and also would be favourable to him who is he that will strike hands with me h i. e. Agree and promise or be Surety to me whereof that was the usual gesture Prov. 6. 1 2. 17. 18. 22. 26. 4. For thou hast hid their heart from Understanding i Thou hast blinded the minds of my Friends that they cannot see those truths which are most plain and evident to all men of sense and experience Therefore I desire a more wise and able Judge therefore shalt thou not exalt them k i. e. Thou wiltst not give them the Victory over me in this contest but wiltst give sentence for me and disparage them and make them ashamed of their confidence in affirming falshoods of thee and punish them severely for this miscarriage It is an usual figure whereby much more is understood than is expressed 5. He that speaketh Flattery to his Friends l Hereby Iob chargeth them either 1. With flattering him with vain hopes and Promises of the return of his former prosperity when he knew that his case was desperate Or 2. With flattering and befriending God and giving a partial sentence out of respect to him for which he reproved and condemned them before Ch. 13. 7 8 9. where see the notes Some render the words thus He that uttereth or declareth his mind or thoughts as this word signifies Psal. 139. 2 17. with flattery or to flatter or deceive another even the Eyes of his Children shall fail m He shall be severely punished not only in his Person but even in his Children whose Eyes shall fail with vain expectations of Relief and deliverance out of those Calamities which shall come upon them for this sin of their Parents 6. He n i. e. God who is oft designed by this Pronoun in this Book hath made me also * Chap. 3â—… 9. a by-word o Or Proverb or common talk My calamities are so great and prodigious that they fill all people with discourse and are become proverbial to express extream miseries Compare Numb 21. 27 28. Deut. 28. 37. of the People and p Or but or although as this particle is oft used ‖ Or before them a foretime q So he aggravateth his present misery by the mention of his former prosperity Or to their faces or openly They do not only reproach me behind my back but revile and mock me and make a sport of my calamities even to my face I was as a †Heb. 〈◊〉 Tabret r i e. I was the Peoples Delight and Darling and matter of their praise and entertained by them with applauses and as it were with Instruments of Musick Or I am as a Tabret i. e. matter of sport and merriment to them 7. Mine Eye also is dim by reason of sorrow s Through excessive weeping and decay of Spirits which cause a dimness in the sight and all ‖ Or my thoughts my Members are as a shadow t My body is so consumed and my colour so wan and ghastly that I look more like a Ghost or a Shadow than like a Man 8. Upright men shall be astonied at this u Wise and good men when they shall see and consider my calamities will not be so forward to censure and condemn me as you are but will rather stand and wonder at the depth and mysteriousness of Gods Counsels and Judgments which fall so heavily upon innocent men while the worst of men prosper and the innocent shall stir up himself against the Hypocrite x But or Yet notwithstanding all these sufferings of good men and the astonishment which they cause innocent or religious Persons shall be so far from joining their Opinions and Counsels and Interests with Hypocrites or prophane men who thence take occasion to censure the afflicted Person and to reproach and condemn and desert 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
weighty causes which the inferiour Judges cannot determine as it is explained ver 22. where they need and seek direction from God there thou shalt be as a mediatour between God and them to bring their matters to God as it here follows and to receive directions and commands from him See Numb 15. 33 34. and 27. 5 6. that thou mayst bring the causes unto God 20 And thou shalt teach them Ordinances and Laws u Thou alone shalt deliver and explain Gods laws to them which they may apply to their particular causes and occasions and so end their differences among themselves without giving thee any trouble and shalt shew them the way wherein they must walk and the work that they must do 21 Moreover thou shalt provide out of all the people * Deut. 1. 16. and 16. 18. â—… Chro. 19. 7 9. able men x Heb. men of might not for strength of body but for greatness resolution courage and constancy of mind which is the best preservative against partiality and corruption in judgement to which men of little minds or narrow souls are easily swayed by fears or hopes or gifts such as fear God y Which will restrain them from all injustice even when they have ability and opportunity to do wrong so cunningly or powerfully that they may escape the observation and censure of men men of truth z Or of faith or faithful such as love the truth and diligently labour to find it out in all causes and then pass a true and righteous sentence not at all respecting persons but onely the truth and right of their causes such as hate lies and slanders and will severely rebuke and punish them hating covetousness a This though included in the former is particularly expressed because gifts and bribes are the great corrupters of Judges and judgments and place such over them to be rulers of thousands and rulers of hundreds rulers of fifties and rulers of tens 22 And let them judge the people at all seasons and it shall be that every great matter they shall bring unto thee but every small matter they shall judge so shall it be easier for thy self and they shall bear the burthen with thee 23 If thou shalt do this thing and God command thee so b If God approve of the course which I suggest to whose wisdom I submit my opinion For Iethro might well think that Moses neither would nor might make so great an alteration in the government without consulting God about it and expecting his answer Others render the place thus both God will give thee his commands i. e. thou wilst have leisure to ask and take his counsel in all emergencies which now thou hast not and thou wilst be able to endure then thou shalt be able to endure and all this people shall also go to their place c To their several habitations which are called mens places Iudg. 7. 7. and 9. 55. and 19. 28 29. where their calling and business lies from which they are now diverted and detained by fruitless and wearisome attendances in peace d Orderly and quietly having their minds much eased by this course and their contentions soon ended 24 So Moses hearkened to the voice of his father in law e This is one evidence of that meekness for which Moses is justly magnified that he disdained not to receive advice from one so much his inferiour in Wisdom and Learning and knowledge of the things of God And God would have this wise Counsel to come from Iethro not from Moses himself to shew how variously he distributes his gifts and to teach all men not to think too highly of themselves nor to despise the counsels even of their inferiours and did all that he had said f Not immediately but after he had received Gods approbation Numb 11. 16. and the peoples consent Deut. 1. 14. 25 And Moses chose g Not solely but together with the people as appears from Deut. 1. 13. able men out of all Israel and made them heads over the people rulers of thousands rulers of hundreds rulers of fifties and rulers of tens 26 And they judged the people at all seasons the hard causes they brought unto Moses but every small matter they judged themselves 27 And Moses let his father in law depart h i. e. Dismissed him honourably See Numb 10. 29. and he went his way into his own land CHAP. XIX 1 IN the third month a Heb. Third new moon called Sivan including the latter part of May and the former part of Iune when the children of Israel were gone forth out of the land of Egypt the same day b Heb. in that day to wit when the moneth or new-moon began and when they departed from Rephidim to note that there was no Station between these two This is set down thus accurately because it gives an account of the original of the feast of Pentecost because the giving of the Law which was 3 or 4 days after this time was 50 days after the Passeover whereof 46 or 47 were past at their first coming to Sinai reckoning from the 15th day of the first moneth when they came out of Egypt to this time * Num. 33. 15. came they into the wilderness of Sinai 2 For they were departed from Rephidim and were come to the desert of Sinai c i. e. To that part of the desert which adjoyned to mount Sinai as Rephidim from whence they came was in that part of the wilderness adjoyning to Horeb which was another part of the same mountain See Exod. 17. 6. So they seem to have fetched a large compass and to have come from one side of the mountain to the other and had pitched in the wilderness and there Israel camped before the mount 3 And * Act. 7. 38. Moses went up to God d Into the mount of God to the place where God had now fixed his cloudy pillar and where he was about to manifest himself in a glorious manner So it is an anticipation and the LORD called unto him out of the mountain saying Thus shalt thou say to the house of Jacob and tell the children of Israel 4 * Deut. 29. 2. Ye have seen what I did unto the Egyptians and how I bare you on Eagles wings e i. e. safely out of the reach of danger and strongly against all opposition Compare Deut. 32. 11. Isa. 63. 9. Rev. 12. 14. and brought you unto my self f Into my presence and favour and fellowship to be my peculiar people to serve and worship me as your onely Lord and King 5 Now * Deut. 5. 2. therefore if ye will obey my voice indeed g Heb. obeying ye will obey i. e. if ye will obey me sincerely diligently and constantly and keep my Covenant then * Deut. 4. 20. 7. 6. anâ—… 14. 2. 26. 〈◊〉 3â—… 8 9. Psaâ—… 135. 4. Canâ—…
19. 10. Deut. 15. 4 7 11. by thee thou shalt not be to him as an usurer neither shalt thou lay upon him usury p The Hebrew word signifies biting so usury is called not by way of distinction as if moderate usury were allowed in this case which is manifestly false because the borrower is here supposed to be poor to whom not the use onely but oft-times even the principal is to be remitted Luk. 6. 34 35. but by way of explication because all usury is of a biting or eating nature which commonly consumes the person that pays it 26 * Job 24. 3 9. Prov. 20. 16. and 22. 27. Amos 2. 8. If thou at all take thy neighbours q To wit that is poor as appears by comparing this with the next verse where he is supposed to have but one garment and with Deut. 24. 12 13. raiment to pledge thou shalt deliver it unto him by that the Sun goeth down r Because he speaks of such raiment or covering wherein he used to sleep ver 27. But you are not to think that the creditour would every morning take and every night redeliver his pledge and therefore this is rather a prohibition to take any such thing for a pledge as a man hath great and daily need of by this argument that if he did take it he could not keep it Compare Deut. 24. 6. 27 For that is his covering onely it is his raiment for his skin wherein shall he sleep and it shall come to pass when he cryeth unto me that I will hear for I am gracious 28 Thou shalt not revile the ‖ Or judges gods s Not Gods falsly so called as some would have it as appears by 1 King 18. 27. Ier. 10. 11. but Magistrates and governours whether Civil or Ecclesiastical as it is evident both from Act. 23. 3 4 5. and from the following words which explain the former according to the common use of Scripture and from the title of Gods commonly given to such as Exod. 7. 1. Psal. 82. 6. Ioh. 10. 34 35. nor curse the ruler of thy people t Compare Eccl. 10. 20. Iude ver 8. 29 Thou shalt not delay u Beyond the times appointed lest this delay grow to a total neglect And delay may here be put for neglect as that word is used Deut. 7. 10. and 23. 21. Hab. 2. 3. which may seem to be favoured by the following clause which commands the giving or offering of the first-born without any mention of the hastning or delaying of it to offer the †Heb. thy fulness first of thy ripe fruits x Heb. thy fulness and whereas this word is sometimes applied to seed or corn as Numb 18. 27. and sometimes to the vintage as Deut. 22. 9. the circumstances must determine as it doth in like cases how it must be taken which here seem to restrain it to dry fruits as corn c. because it is opposed to liquors and so all sorts of fruits are comprehended here Unless you will make this an usual figure called Hendyadis as judgment and justice Deut. 16. 18. is put for judgment of Iustice or just judgment so here thy fulness and liquors for the fulness of thy liquors and so this may be one kind mentioned for all the rest than which nothing more frequent and of thy †Heb. tear liquors * chap. 13. 2 12. and 34. 19. Deut. 15. 19. the first-born of thy sons shalt thou give unto me y Not in kind but by a price of redemption to be paid to me in their stead 30 Likewise z i. e. Ye shall offer their first-born shalt thou do with thine oxen and with thy sheep seven days it shall be with his dam on the eighth day a Not sooner because it was till then tender and imperfect and therefore not fit to be offered to God but it was not â—…yed to that day for it might be offered afterwards as appears from Lev. 22. 27. eveâ—… till it was a year old thou shalt give it me 31 And ye shall be holy b i. e. Separated from all filthiness both moral and ceremonial men unto me neither shall ye eat any flesh that is torn of Beasts c Partly because the blood was not taken out of iâ—… partly because the clean beast was ceremonially defiled by the touch of the unclean and partly to beget in them a detestation of cruelty even in the beasts and much more in men in the field ye shall cast it to the dogs CHAP. XXIII 1 THou * Psal. 15. 3. shalt not †Or receive raise a Heb. not take up to wit into thy mouth as Exod. 20. 7. either by the first raising or further spreading of it or not bear or endure as that word oft signifies not hear it patiently delightfully readily approvingly as persons are very apt to do but rather shalt discourage and reprove the spreader of it according to Prov. 25. 23. Possibly the holy Ghost might chuse a word of such general signification to shew that all these things were forbidden a false report put not thine hand b i. e. Not conspire or agree with them which is signified by joyning hands Prov. 11. 21. not give them an helping hand in it not incourage them to it by gifts or promises not assist them by counsel or interest Others not swear with them But swearing is not noted by putting the hand but by lifting it up with the wicked to be an unrighteous witness 2 * Lev. 19. 15. Deut. 1. 17. Thou shalt not follow a multitude c Either their counsel or example But the Hebrew rabbim both here and in the following clause is by some rendred great men men in power and authority whom we are commanded not to follow And as the word is thus used Iob 32. 9. Ier. 41. 1. so this sence may seem most probable 1. because in the last clause he speaks of causes or controversies as the Hebrew rib signifies and matters of judgment which were not determined by the multitude but by great men 2. because these are opposed to the poor in the next verse 3. because the examples of such men are most prevalent to do evil d Either in general or particularly to work mischief to oppress or crush another neither 〈◊〉 thou †Heb. answer speak e Heb. answer when thou art summoned as a witness in any cause in a cause to decline after many to wrest judgment f Or to turn aside right or to pervert thy self the verb being taken reciprocally as Hiphil is oft put for Hithpahel or which is all one to do perversly i. e. unrighteously 3 Neither shalt thou countenance g Heb. Honour i. e. respect or prefer his cause when the richer mans cause is more just The meaning of this and the former verse is there shall be no respect of persons whether rich or poor
but an impartial consideration of the cause See Levit. 19. 15. Psal. 72. 1 2. a poor man in his cause 4 * Deut. 22. 1. Job 24. 3. Prov. 24. 17. 25. 21. Mat. 5. 44. Rom. 12. 20. If thou meet thine enemies oxe h So far shalt thou be from revenging his injuries that thou shalt render good to him for them whereby if thou dost not reconcile him thou wilst procure peace to thy self and honour to Religion or his ass going astray thou shalt surely bring it back to him again 5 * Deut. 22. 4. If thou see the ass of him that hateth thee lying under his burden ‖ Or wilt thou cease to help him and wouldest cease to leave thy business for him thou shalt surely leave it to join with him and wouldest forbear to help him thou shalt surely help with him i This translation depends upon this supposition that the Hebrew verb azab which is thrice used in this verse signifies not onely to leave but also to help or erect or liâ—…t up or strengthen or restore which signification of the verb may be proved 1. from that use of it Nehem 3. 8. and 4. 2. 2. from the parallel place Deut. 22. 4. where instead of this verb azab is hakim which is properly to 〈◊〉 or liâ—…t up But if the verb did signifie onely to leave it may be thus rendred according to the Hebrew words then or therefore or surely for all these ways the Hebrew particle Van is used thou shalt forbear to leave it to wit the ass groaning under his burden or the lifting up of the ass and burden to him alone but if thou wilst be leaving I will appoint thee a better object for it thou shalt surely leave or lay aside what thou hast against him i. e. whatsoever controversie thou hast with him that shall not hinder thee from succouring him or his in any distress The Hebrew preposition iâ—… doth oft signifie against as Gen. 26. 20. Psal. 85. 4. and 94. 16. Hos. 9. 8. And it is a concise or short way of speaking which is very common in the Hebrew language against him for what thou hast against him Or thus and wouldest forbear to leave to wit thy business which thou art going about for him i. e. for the sake of him who is thine enemy as the Hebrew preposition lamed is oft used as Exod. 14. 25. Numb 25. 13. Ios. 10. 14. c. thou shalt repress those malitious desires and thou shalt surely leave it to be or to tarry or to help with him to lift up the ass So there is onely an Ellipsis of the verb which is most common in the Hebrew tongue 6 Thou shalt not wrest the judgment of thy poor k i. e. Of the poor which is among thee not of the poor Iews onely as some peradventure may conceive for common right must be done even to the Gentiles Compare Deut. 27. 19. in his cause 7 Keep thee far l i. e. Abstain from all occasions degrees or appearances of it Compare Iob 22. 23. Prov. 4. 14 15. from a false matter m i. e. An unrighteous judgment for he is speaking to the Judges as appears both by the foregoing and following verses and the innocent and righteous slay thou not n Condemn not to death nor to any other unjust penalty for the same reason for * chap. 34. â—… I will not justifie the wicked o And therefore not condemn the innocent one contrary being here understood from the other as is frequent in the book of the Proverbs and what I do not thou who actest in my name and stead shouldest not do Or rather thus Know O Judge for to such he speaks if thou dost pronounce such a wicked sentence I will not justifie thee or hold thee guiltless i. e. I will severely punish thee as Exod. 20. 7. 8 And * Eccl. 20. 28. thou shalt take no gift p Namely from such whose causes are depending before thee because if thou dost not sell Justice for it yet thou wilt both seem to do so and be tempted to do so Compare Deut. 16. 19. 1 Sam. 8. 3 Prov. 17. 8 23. and 19. 6. for the gift blindeth †Heb. the seeing the w of q Or the open eyed the quick-sighted who in this case cannot see partly because they will not see and partly because interest and affection do exceedingly corrupt the judgment and render it very partial and perverteth the words of the righteous r i. e. The judgment of the righteous Judges i. e. of them who before were such and are enclined to be so and probably would be so were they not tempted with bribes or of them who by their place should be righteous So they are called righteous to admonish them of their duty to be so and to aggravate their sin when they are unrighteous and consequently to aggravate the mischief of gifts which make those unrighteous whose office obligeth them to be righteous Or thus the matters or causes of the righteous which may be understood not of the Judges but of the parties pleading whose righteous cause is by this means perverted by the Judge and a wrong sentence given 9 Also * chap. 22. 21. thou shalt not oppress a stranger for ye know the †Heb. soul. heart of a stranger s i. e. The disposition dejection and distress of his heart which makes him an object of pity not of malice or mischief seeing ye were strangers in the land of Egypt 10 And * Lev. 25. 3. six years thou shalt sow thy land and shalt gather in the fruits thereof 11 But the seventh year thou shalt let it rest and lie still t i. e. From manuring plowing tilling and sowing and reaping also by comparing Levit. 25. 3 4 5. And this God ordained not onely for the reason here mentioned the more comfortable provision for the poor and for the cattel but for other weighty reasons as 1. that the heart and strength of the land might not be eaten out by continual tillage 2. that he might both try and exercise and also secure the obedience of the Israelites 3. that he might keep them in dependance upon himself and give to them and to all their neighbours a manifest proof of his singular and gracious providence over his people 4. that by this kind of quit-rent they might be admonished that God alone was the Lord and proprietary of the land and they were onely Tenants at his will 5. that being freed from their great labours about the land they might have the more leasure to meditate upon Gods works and to attend upon the law which was to be solemnly read at this time Deut. 31. 10 c. that the poor of thy people may eat u Quest. What had the poor to eat Ans. Not onely the fruits of the vines and olives and other fruit-trees but also all that grew of
it as we see Exod. 16. 13 14. â—…o the Manna lay hid as it were between two beds of dew Hence the phrase of hidden Manna Rev. 2. 17. 10 Then Moses heard the people weep throughout their families every man in the door of his tent t To note that they were not ashamed of their sin and * Psal. the anger of the LORD was kindled greatly Moses also was displeased u Partly for their great unthankfulness partly foreseeing the dreadful judgments coming upon them and partly for his own burden expressed in the following verses 11 And Moses said unto the LORD Wherefore hast thou afflicted thy servant and wherefore have I not found favour in thy sight x Why didst thou not hear my prayer when I desired thou wouldest excuse me and commit the care and government of this unruly people to some other person See Exod. 3. 11. and 4. 10. that thou layest the burden of all this people upon me 12 Have I conceived all this people have I ‖ Or born them So Gr. begotten them y Are they my children that I should be obliged to provide food and all things for their necessity and desire that thou shouldest say unto me Carry them in thy bosom as a nursing father beareth the sucking-child z Which expression shews the tender care and affection that governours by the command of God ought to have towards their people unto the land which thou swarest unto their fathers 13 Whence should I have flesh to give unto all this people for they weep unto me saying Give us flesh that me may eat 14 I am not able to bear all this people a i. e. The burden of providing for and satisfying of them alone b Obj. How was he alone when there were others added to help him Exod. 18. 21 24 Ans. Those were onely assistant to him in civil causes and smaller matters but the harder and greater affairs such as this unquestionably was were brought to Moses and determined by him alone Exod. 18. 22. because it is too heavy for me 15 And if thou deal thus with me * See 1 King 19. 4. Jon. 4. 3. kill me I pray thee out of hand if I have found favour in thy sight and let me not see my wretchedness c Heb. my evil i. e. my intolerable anguish and torment arising from the insuperable difficulty of my office and work of ruling this people and from the dread of their utter extirpation which they will bring upon themselves and the dishonour which thence will accrue to God and to religion as if not I onely but God also were an impostour Seeing is here put for feeling as to see death Psal. 89. 48. Luk. 2. 26. is to suffer it and to see the salvation of God Psal. 50. 23. 91. 16. is to enjoy it 16 And the LORD said unto Moses Gather unto me * See Exod. 4. 29. seventy men of the elders of Israel d Of whom see Exod. 3. 16. and 5. 6. Levit. 4. 15. Deut. 16. 18. whom thou knowest to be the elders e Whom thou by experience discernest to be Elders not onely in years and name and place but also in wisdom and gravity and authority with the people of the people and officers over them and bring them unto the tabernacle of the congregation that they may stand there with thee 17 And I will come down f Not by local motion but by my powerful presence and operation See Gen. 11. 5. and Exod. 34. 5. and talk with thee there and I * Neh. 9. 20. will take of the spirit which is upon thee and will put it upon them g i. e. I will give the same spirit to them which I have given to thee But as the spirit was not conveyed to them from or through Moses but immediately from God so the spirit or its gifts were not by this means impaired in Moses The spirit is here put for the gifts of the spirit as it is Num. 27. 18. Ioel 2. 28. Ioâ—… 7. 39. Act. 19. 2 6. 1 Cor. 14. 12 32. and particularly for the spirit of prophesy v. 25. whereby they were enabled as Moses had been and still was to discern hidden and future things and resolve doubtful and difficult cases which made them fit for government It is observable that God would not and therefore men should not call any persons to any office for which they were not sufficiently fit and qualified and they shall bear the burden of the people with thee that thou bear it not thy self alone 18 And say thou unto the people Sanctifie your selves h i. e. Prepare your selves either to receive the miraculous blessings of God the flesh you desire or rather prepare to meet thy God O Israel in the way of his judgments and to receive the punishment which God will inflict upon you for it is evident from ver 20. that God answered them with a curse in stead of a blessing Prepare your selves by true repentance that you may either obtain some mitigation of the plague or whilest your bodies are destroyed by the flesh you desire and eat ver 33 34. your souls may be saved from the wrath of God Sanctifying is oft used for preparing as Ier. 6. 4. and 12. 3. and 51. 28. against to morrow and ye shall eat flesh for ye have wept in the ears of the LORD i Not secretly in your closets but openly and impudently in the doors of your tents ver 10. calling heaven and earth to witness your cries and complaints saying Who shall give us flesh to eat for it was well with us in Egypt therefore the LORD will give you flesh and ye shall eat 19 Ye shall not eat one day nor two dayes nor five dayes neither ten dayes nor twenty dayes 20 But even a †Heb. 〈◊〉 dayes whole month untill it come out at your nostrils k Which meat loathed and violently vomited up frequently doth and it be loathsome unto you l Being glutted with the abundance of it Thus God destroyes them by granting their desires and turnes even their blessings into curses whilest he deals much more favourably with Moses though he also fell into the same sin with the people i. e. impatience and murmuring But God will make a great difference between persons and persons and between Moses his sins of infirmity and the peoples presumptuous and oft repeated provocations because ye have despised the LORD m i. e. You have lightly esteemed his bounty and manifold blessings in Manna and other things and have preserred the leeks onions c. of Egypt before them all you have sleighted and distrusted his promises and providence after so long and large experience of it which is among you n Who is present and resident with you to observe all your carriages and to punish your offences This is added as a great aggravation of
5. two thousand cubits whence some suppose this to be an errour in the Hebrew Text which being in a matter neither concerning faith nor good manners is not prejudicial to the authority of the holy Scriptures Ans. 2. The one thousand cubits may be in length from the city and the two thousand cubits in breadth on each side of the city and so they well agree for a line of a thousand cubits being drawn in length eastward and another westward and another northward and another southward a line drawn at a thousand cubits distance from the city from east to west must needs contain two thousand cubits and so must the other line from north to south and so on every side of the city there must be two thousand cubits Ans. 3. This verse and the next do not speak to the same thing this speaks of the space or place from whence the suburbs shall be measured the next verse speaks of the space unto which that measure shall be extended and the words may very well be read thus And the suburbs shall be so it is onely an ellipsis of the verb substantive which is most frequent and the meaning is shall be taken or accounted from the wall of the city and from that particle being supplied oâ—… understood from the foregoing words which is very usual without it or from the outward parts of it which being a general and indefinite expression is limited and explained by the following word even from a thousand cubits round about Which are mentioned not as the thing measured for as yet there is not a word of measuring but as the term or space from which the measuring line should begin And then it follows ver 5. And ye shall measure from without the city not from the wall of the city as was said before ver 4. but from without it i. e. from the said outward part or space of a thousand cubits without the wall of the city round about on the east-side two thousand cubits c. So in truth there were three thousand cubits from the wall of the city whereof one thousand probably were for out-houses stalls for cattel gardens vineyards and olive-yards and the like and the other two thousand for pasture which are therefore called the field of the suburbs Lev. 25. 34. by way of distinction from the suburbs themselves which consist of the first thousand cubits from the wall of the city 5 And ye shall measure from without the city on the east-side two thousand cubits and on the south-side two thousand cubits and on the west-side two thousand cubits and on the north-side two thousand cubits and the city shall be in the midst this shall be to them the suburbs of the cities 6 And among the cities which ye shall give unto the Levites there shall be * â—…eut 4. 41. â—… 20. 2. 〈◊〉 21. 3. 21. six cities for refuge c Or or receit or escape or resort to wit for man-slayers And these cities are assigned among the Levites partly because they might be presumed to be the most proper and impartial Judges between man-slayers and wilful murderers partly because their presence and counsel and authority would more effectually bridle the passions of the avenger of blood who might pursue him thither and partly to signifie that it is onely in Christ whom the Levitical Priests did represent that sinners find refuge and safety from the destroyer The names of these Cities we have Deut. 4. 41 43. Ios. 2â—… 8. which ye shall appoint for the man-slayer d Such as is here described ver 11 15 22 23. that he may flee thither and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ye shall add forty and two cities 7 So all the cities which ye shall give to the Levites shall be forty and eight cities them shall ye give with their suburbs 8 And the cities which ye shall give shall be of the possession of the children of Israel * â—…ap 2â—… 54. from them that have many ye shall give many e Compare Numb 33. 54. Ios. 20. 2. but from them that have few ye shall give few Every one shall give of his cities unto the Levites according to his inheritance which †〈◊〉 〈◊〉 inâ—… he inheriteth 9 And the LORD spake unto Moses saying 10 Speak unto the children of Israel and say unto them * 〈◊〉 19. 2. 〈◊〉 2â—… 2. when ye be come over Jordan into the land of Canaan 11 Then * 〈◊〉 21. 13. ye shall appoint you cities to be cities of refuge for you that the slayer may flee thither which killeth any person †〈◊〉 〈◊〉 at unawares f i. e. Not wilfully designedly or maliciously but inconsiderately through mistake or indiscretion or carelessness See Levit. 4. 2. 12 And they shall be unto you cities for refuge from the avenger g To wit of the party sâ—…ain or of blood as it is fully expressed below ver 19 25. Heb. from the redeemer or from the next 〈◊〉 to whom by the law belonged the right of redemption of the lands of and vindication of the injury done to the person acceased that the man-slayer die not h i. e. Be not killed by the avenger meeting him in some other place until he stand before the congregation i i. e. Before the society or convention of Judges or Elders who were appointed in every City for the decision of criminal causes who were 23 who were to examine the matter and that publickly before the people whether the murder was wilful or casual Quest. In what City was this cause to be tried Answ. Some say in the City of refuge others say in the City in or near which the fact was committed It seems to me it was done in both at first in the City of refuge as is manifest from Ios. 20. 4. but if that trial and sentence did not satisfie the avenger of blood it was fully and finally determined in the other City as is sufficiently evident both by comparing this place with ver 25. and Ios. 20. 6. and from the usual and most reasonable course of Justice which is that facts should be examined as far as may be in or near the places where they were committed and where the witnesses and evidences were at hand in judgment k Or for judgment i. e. to receive sentence there according to the nature of the fact 13 And of these cities which ye shall give six cities shall ye have for refuge 14 Ye shall give three cities on this side Jordan l Because that Land was as long as Canaan though not so broad and besides these might be convenient for many of them that lived in Canaan and three cities shall ye give in the land of Canaan which shall be cities of refuge 15 These six cities shall be a refuge both for the children of Israel and for the stranger m Not the proselyte onely but all strangers
mentioned v. 8. were to be decided And the High-Priest was commonly one of that number and may seem to be understood here under the Priests whereof he was the chief and unto the judg t This Iudge here is either 1. The supream civil Magistaate who was made by God the keeper of both Tables and was by his Office to take care for the right administration both of justice and of Religion who was to determine causes and suits by his own skill and authority in civil matters and by the Priests direction in spiritual or sacred causes But this seems obnoxious to some difficulties because this Judge was obliged to dwell in the place of Gods Worship which the civil Magistrate was not and oft times did not 2 This Judge is one whose Office it was to expound and teach others the Law of God as it here follows v. 11. therefore not the civil Magistrate Or 2. The High-Priest who was obliged to live in this place to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God And he may be distinctly named though he be one of the Priests partly because of his eminency and superiority over the rest of them as after all Davids enemies Saul is particularly mentioned Psal. 18. title and partly to shew that amongst the Priests he especially was to be consulted in such cases But this also seems liable to objections 1. That he seems to be included under that general expression of the Priests and Levites 2. That the High-Priest is never in all the Scripture called simply the Iudge but generally called the Priest or the High-Priest or chief-Priest or the like and it is most probable if Moses had meant him here he would have expressed him by some of his usual Names and Titles and not by a strange Title which was not likely to be understood 3. That divers controversies between blood and blood plea and plea stroke and stroke were not to be determined by the High-Priest but by other Persons as appears by Exod. 18. 22. Deut. 1. 16 17. Or 3. The Sanhedrim or Supreme Councel which as was said before consisted partly of Priests and partly of wise and learned persons of other tribes as is confessed by all the Iewish and most other writers And so this is added by way of explication partly to shew that the Priests and Levites here mentioned as the persons to whom all hard controversies are to be referred are not all the Priests and Levites which should reside in Ierusalem but onely such of them as were or should be Members of that great Councel by whom together with their fellow-Members of other Tribes these causes were to be decided partly to intimate that that great Councel which had the chief and final determination of all the abovesaid controversies was a mixed assembly consisting of wise and good men some Ecclesiastical and some Secular as it was most meet it should be because many of the causes which were brought unto them were mixed causes As for the Conjunctive particle and that may be taken either disjunctively for or as it is Exod. 21. 15 17. compared with Matt. 15. 4. and Numb 30. 5 6. compared with Matt. 12. 37. and Levit. 6. 3 5. 2 Sam. 2. 19. 21. or exegetically for that is or to wit as Iudg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sence may be the Priests the Levites or the Iudge as it is v. 12. or the Priests the Levites that is the Iudge or the Iudges appointed for this work And though the word Iudge be of the singular number and may seem to denote one person yet it is onely an Enallage or change of the number the singular for the plural Iudges which is most frequent as Gen. 3. 2 7. and 49. 6. 1 Sam. 31. 1. 1 King 10. 22. and 2 King 11. 10. compared with 2 Chron. 9. 21. and 23. 9. and in the Hebrew 1 Chron. 4. 42. where divers Officers are called one Head And so it is most probably here 1. Because the following words which belong to this run altogether in the plural number they they they c. here and v. 10 11. 2. Because here is the same Enallage in the other branch the same person or persons being called the Priests here and the Priest v. 12. 3. Because for the judge here is put the Iudges Deut. 19. 17. where we have the same phrase used upon the same or a like occasion the men between whom the controversie is shall stand before the Lord before the Priests and the Iudges which shall be in those dayes Nor is it strange but very fit and reasonable that so many persons being all united in one body and to give judgment or sentence by the consent of all or the greatest part should be here called by the name of one Iudge as indeed they were and for that reason the Priests are spoken of in the plural number because they were many as also the other members of that Assembly were and the Iudge in the singular number because they all constituted but one Judge that shall be in those dayes and enquire and they shall shew thee the sentence of judgment u Heb. The word or matter of judgment i. e. the true state and right of the cause and what judgment or sentence ought to be given in it 10 And thou shalt x i. e. Thou shalt pass sentence for he speaks to the inferiour Magistrates as was before noted who were to give sentence and came hither to be advised about it do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith as if they were to believe every thing which they should teach but onely of some particular matters of practise and strife between man and man to which it is plainly limited v. 8. And they are not here commanded to believe but onely to do which is thrice repeated according to all that they inform thee 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion that they were to do according to all that the Judge or Judges informed him And they seem to limit and regulate 1. The Judges in their sentence that they shall not upon pretence of this supreme Authority put into their hands presume to teach or direct otherwise than the Law prescribes 2. The people in their obedience that they shall not simply obey them in all things but so far forth as their sentence is according to the Law and Word of God but not when their commands are evidently contrary to Gods Law for then say even Popish Commentatours on this place they must obey God rather than Man And this
and took it and smote it with the edge of the Sword and possessed it and dwelt therein and called Leshem ‡ Judg. 18. 29. Dan after the name of Dan their father 48 This is the inheritanee of the tribe of the children of Dan according to their families these cities with their villages 49 ¶ When they had made an end of dividing the land for inheritance by their coasts the children of Israel gave i i. e. They are said to give it because the whole Land was given to Ioshua and Eleazar and the Princes as joynt Trustees acting in the name and for the good of the People so that even Ioshua could take nothing without their gift an inheritance to Joshua the son of Nun among them 50 According to the word of the LORD k As God Promised or Commanded either First formerly as may be gathered from Ios. 14. 6. Where we read That the Lord said something unto Moses concerning me Caleb and thee Joshua though onely what is said to Caleb be there expressed the other not being to his purpose there for Ioshua having shewed the same courage and faithfulness which Caleb did did doubtless receive equal encouragement and comfort from God at that time Or Secondly now at this time by Eleazar they gave him the city which he asked even * Chap. 24. 30. Timnath-Serah l Called Timnath-heres Iudg. 2. 9. in mount Ephraim and he built m i. e. Repaired and enlarged it in which sense Nebuchadnezzar is said to have built Babylon Dan. 4. 30. the city and dwelt therein 51 * Numb 34. 17. These are the inheritances which Eliazar the priest and Joshua the son of Nun and the heads of the fathers of the tribes of the children of Israel divided for an inheritance by lot in Shiloh before the LORD at the door of the tabernacle of the congregation so they made an end of dividing the countrey CHAP. XX. THE LORD also spake unto Joshua saying 2 Speak to the children of Israel saying * Exod. 21. 13. Numb 35. 6 11 14. Deut. 19. 2 9. Appoint out a The Possessions being now divided among you do you reserve some of them for the use which I have commanded for you cities of refuge whereof I spake unto you by the hand of Moses 3 That the slayer that killeth any person unawares and unwittingly b Heb. Through Ignorance or Error or Mistake and without Knowledg The same thing twice repeated to cut off all the claims and expectations that Wilful Murderers might have of Protection here and God having declared That such should be taken even from his Altar that they might be killed Exod. 21. 14. and accordingly Ioab was by Solomons Order killed even at the Altar 1 King 2. 28 29 30 31 34 it is the more strange and impudent that any Christians should make their Sanctuaries give Protection to such persons whom God hath so expresly excepted from it which the Papists do and their Doctors are not ashamed to defend it upon frivolous reasons may flee thither and they shall be your refuge from the avenger of blood c The Kins-man who had right or power to demand or take vengeance of the slaughter 4 And when he that doth flee unto one of those cities shall stand at the entring of the gate d Where the Judges used to sit of that city and shall declare his cause e Or his matters or business what he hath done and why and how he shall give them a true relation of the Fact and all its circumstanâ—…es in the ears of the elders of that city they shall take him into the city f Understand if they are satisfied in the relation he makes concerning the Fact otherwise it had been a vain thing to examine his Cause unto them and give him a place g Which they might well allow him because God gave them the City with a reservation for such persons that he may dwell among them 5 And if the avenger of blood pursue after him then they shall not deliver the slayer up into his hand because he smote his neighbour unwittingly and hated him not before time 6 And he shall dwell in that city until he stand h Which was the posture of the Accused and Accusers Exod. 18. 13. Isa. 50. 8. Zech. 3. 1. before the congregation i Or Company or Assembly to wit the Councel appointed to judg of these matters not the Council of the City of Refuge for they had examined him before v. 4. but of the City to which he belonged or in or nigh which the Fact was committed as appears from Numb 35. 25. for judgment and * Numb 35. 12 25. until the death of the high priest k Of which see on Numb 35. 25. that shall be in those days then shall the slayer return and come unto his own city and unto his own house unto the city from whence he fled 7 ¶ And they ‡ Heb. Sanctified appointed Kedesh in Galilee in mount Naphtali and Shechem in mount Ephraim and Kirjath arba which is Hebron in the mountain of Judah l Concerning these Cities note 1. That they were all upon Mountains that they might be seen at a great distance and so direct those who fled thither 2. That they were seated at convenient distance one from another for the benefit of the several Tribes for Kedesh was in the North Hebron in the South and Shechem between them 3. That they all belonged to the Levites partly that these Causes might be more impartially examined and justly determined by them who are presumed best able to understand the Law of God and most obliged and likely to follow it in their Judgment and not to be biass'd by any affection or corrupt interest and partly that their just reputation with the people and their good Counsels might lay some restraint upon revengeful persons who might be inclined or tempted to follow the Man-slayer thither and endeavour to kill him there 8 And on the other side Jordan by Jericho eastward they assigned m Or gave or had assigned or given for they were given by Moses Deut. 4. 41 c. or they confirmed Moses his Grant and applied them to that use to which Moses designed and separated them * Deut. 4. 43. 1 Chron. 6. 78. Bezer in the wilderness upon the plain out of the tribe of Reuben and Ramoth in Gilead out of the tribe of Gad and Golan in Bashan out of the tribe of Manasseh 9 These were the cities appointed for all the children of Israel and for the stranger n Not onely Proselites but others also because this was a matter of common right that a distinction might be made between casual Man-slayers and wilful Murderers that sojourneth among them that whosoever killeth any person at unawares might flee thither and not die by the hand of the avenger of blood until he stood
than kept Thirdly Yet they cannot be wholly excused from Sin in this matter for as it was folly to take such an Oath as it is expressed so the manner of freeing themselves from their own Snare is fraudulent and injurious to the Parents in disposing of their Children without their consent 23 And the children of Benjamin did so and took them wives according to their number d i. e. Each Man his Wife as is said v. 22. By which we â—…ay see they had no very favourable opinion of Poligamy because they did not allow it in this case when it might seem most necessary for the reparation of a lost Tribe of them that danced whom they caught and they went and returned unto their inheritance e Which being very near the place they could speedily do before the Parents could obtain redress and repaired the cities and dwelt in them f Not at that instant which could not be but by degrees increasing their Buildings as their number increased 24 And the children of Israel departed thence at that time every man to his tribe and to his family and they went out from thence every man to his inheritance 25 * Chap. 〈◊〉 and 18. 〈◊〉 19. â—… In those days there was no king in Israel every man did that which was right in his own eyes RUTH The ARGUMENT THis little Book by whomsoever Written which is not material to know is annexed to the Book of Judges and by some of the Hebrew Doctors made a part of it It is useful as for many other points so especially to shew the Genealogy of David and consequently of Christ and the Rise of Christ from a Moabitish Woman which was an useful document and a great encouragement to the Gentiles to believe in Christ. CHAP. I. NOw it came to pass in the days when the Judges ‡ Heb. judged Ruled a Which is noted as the cause of the following Famine because in much of that time they were guilty of great defection from God But under which of the Judges this happened Scripture being silent it seems presumptuous to determine nor is it necessary to know what is said about this matter from the Genealogy mentioned Chap. 4. 18 c. it will be most proper to consider it there that there was a * 2 King 8. 1. famine in the land b Or in that land to wit of Canaan and a certain man of Bethlehem-Judah went to sojourn in the country of Moab c A Fruitful Land beyond Iordan Eastward he and his wife and his two sons 2 And the name of the man was Elimelech and the name of his wife Naomi and the name of his two sons Mahlon and Chilion Ephrathites d So called because this Bethlehem is otherwise called Ephrath or Ephratha Gen. 35. 19. Mich. 5. 2. either from Caleb's Wife of that name 1 Chron. 2. 19. and 4. 4. or from the fertility of the Soyl about it which title may therefore be used here to shew the greatness of the Famine which affected even fertile parts of Bethlehem-Judah e and they came into the countrey of Moab and ‡ Heb. were Numb 9. 21. continued there f To wit during the Famine 3 And Elimelech Naomies husband died and she was left and her two sons 4 And they took them wives of the women of Moab g Either these were Proselytes when they Married them which may well be doubted from v. 15. or they sinned in marrying them as appears from Deut. 7. 3. and 23. 3. Ezra 9. 1 2. Nehem. 13. 23. and therefore were punished with short Life and want of Issue v. 5 19 21. the name of the one was Orpah and the name of the other Ruth and they dwelt there about ten years h As long as the Famine lasted 5 And Mahlon and Chilion died also both of them and the woman was left of her two sons and her husband 6 Then she arose with her daughters in law that she might return from the country of Moab for she had heard in the country of Moab how that the LORD had visited his people in giving them bread i i. e. Food so she staid no longer there than necessity forced her 7 Wherefore she went forth out of the place where she was and her two daughters in law with her and they went on the way to return unto the land of Judah 8 And Naomi said unto her two daughters in law * See 〈◊〉 〈◊〉 15. Go return each to her mothers house k Not that they wanted Fathers Ruth 2. 11. but because Daughters used to converse more frequently with their Mothers and to be most endeared to them and to dwell in the same apartments with them which then were distinct from those parts of the House where the Men dwealt the LORD deal kindly with you as ye have dealt with the dead l With my Sons your Husbands whilest they lived and with me 9 The LORD grant you that ye may find rest m i. e. A quiet and happy life free from those cares vexations incumbrances and troubles which Widows are in a special manner exposed unto each of you in the house of her husband Then she kissed them n As the manner there was when friends parted and they lift up their voice and wept 10 And they said unto her Surely we will return with thee unto thy people 11 And Naomi said Turn again my daughters why will ye go with me are there yet any moe sons in my womb that they may be your husbands o According to the Ancient Custome Gen. 38. and the express Law of God Deut. 25. 5 which doubtless she had acquainted them with before among other branches of the Jewish Religion wherein she did instruct them 12 Turn again my daughters go your way p for I am too old to have an husband if I should say I have hope ‖ Or if I were 〈◊〉 an husâ—…d if I should have a husband also to night and should also bear sons n Qu. Why doth she disswade them from this journey and not rather perswade them to go with her and to embrace the Jewish Religion Answ. 1. Possibly she thought such disswasion might be the best way to perswade them as it oft happens especially in that Sex 2. She would not have them rashly and inconsiderately to embrace the Jewish Religion in hopes of some advantage from it which she justly thought they would be disappointed of and withal exposed to many straits and troubles and on that occasion revolt from the True Religon which would be far worse than never to have embraced it And therefore she doth justly and wisely and piously in representing to them the truth of the business and the outward inconveniences which would accompany the Change of their Place and Religion as also our Blessed Lord Christ did Mat. 8. 20. 13 Would ye ‡ Heb. hope tarry for them till
and special Covenant God himself will hide and keep thee in the secret of his Presence Psal. 31. 20. where no hand of violence can reach thee And therefore all the Attempts of Saul or others against thee are vain and ridiculous For who can Destroy whom God will keep and the souls of thine enemies them shall he sling out ‡ Heb. in the midst of the bought of a sling as out of the middle of a sling d God himself will cut them off suddenly violently and irresistibly and cast them far away both from his Presence and from thy Neighbourhood and from all capacity of doing thee any hurt 30 And it shall come to pass when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee and shall have appointed thee ruler over Israel 31 That this shall be ‡ Heb. no staggering or stumbling no grief unto thee nor offence of heart unto my lord e Thy Mind and Conscience will be free from all the Torment which the guilt and shame of such an Action would cause in thee By which she cunningly â—…nsinuates what a Blemish this would be to his Glory what a disturbance to his Peace and Felicity if he proceeded to execute his Purpose and withal implies how sweet and comfortable it would be to him to remember that he had for conscience to God denied himself and restrained his Passions either that thou hast shed blood causless f Which she signifies would be done if he should go on For though Nabal had been guilty of abominable Rudeness Uncharitableness and Ingratitude yet he had done nothing worthy of Death by the Laws of God or of Man And whatsoever he had done the rest of his Family were innocent or that my lord ‡ Heb. saved himself v. 26. hath avenged himself g Which is directly contrary to Gods Law Levit. 19. 18. Deut. 32. 35. compare with Rom. 12. 19. but when the LORD shall have dealt well with my lord then remember thine handmaid h When God shall make thee King and I shall have occasion to apply my self to thee for Justice or Relief let me find Grace in thy sight and so let me do at this time Or and the Lord will bless my lord and recompence thee for this Mortification of thy Passion and thou wilt remember thine handmaid i. e. Thou wiltst remember my Counsel with satisfaction to thy self and thankfulness to me 32 ¶ And David said unto Abigail Blessed be the LORD God of Israel which sent thee i Which by his gracious and singular Providence so disposed Matters that thou shouldest come to me He rightly begins at the Fountain of this Deliverance which was God and then proceeds to the Instruments this day to meet me 33 And blessed be thy advice and blessed be thou k i. e. The Lord bless and recompence thee for this thy good Advice which hast kept me this day from coming to shed blood l Which I had sworn to do Hereby it plainly appears That Oaths whereby men bind themselves to any Sin are Null and Void and as it was a Sin to make them so it is adding sin to sin to perform them and from avenging my self with mine own hand 34 For in very deed as the Lord God of Israel liveth which hath kept me back from hurting thee m Not that he intended to Kill her but the Males onely as was noted on v. 22. But their Destruction was a dreadful Affliction and Damage to her except thou hadst hasted and come to meet me surely there had not been left unto Nabal by the morning light any that pisseth against the wall 35 So David received of her hand that which she had brought him and said unto her Go up in peace to thine house see I have hearkened to thy voice and have accepted thy person n i. e. Shewed my Acceptance of thy Person by my grant of thy Request See Gen. 19. 21 36 ¶ And Abigail came to Nabal and behold he held a feast in his house like the feast of a king o As the manner was upon those Solemn Occasions Sordid Covetousness and vain Prodigality were met together in him and Nabals heart was merry within him for he was very drunken wherefore she told him nothing p He being then uncapable of Admonition his Reason and Conscience being both asleep less or more until the morning light 37 But it came to pass in the morning when the wine was gone out of Nabal and his wife had told him these things that his heaâ—…t died within him and he became as a stone q He was oppressed with Grief and fainted away through the fear and horror of so great a Mischief though it was past As one who having in the Night galloped over a narrow Plank laid upon a broken Bridge over a steep River when in the Morning he came to review it was struck Dead with the horror of the danger he was in 38 And it came to pass about ten days after that the LORD smote Nabaâ—… that he died r God either inflicted some other stroke or Disease upon him or increased his Grief and Fear to such an height as killed him 39 ¶ And when David heard that Nabal was dead he said Blessed be the LORD that hath pleaded the cause of my reproach from the hand of Nabal s How could David rejoyce at the Death of his Enemy Answ. Although it may be said that he rejoyced not in Nabal's Death as such but onely in the declaration of Gods Justice in Punishing so great a Wickedness which was an honour to God and a document and therefore a benefit to Mankind and so a Publick good and cause of Joy yet the matter is not weighty if we confess that this was another instance of Humane Infirmity iu Duvid and that it is not proposed for our Imitation but for our Caution Yet it may be further said That this was not purely an act of Private Revenge because David was a Publick Person and Anointed King and therefore Nabal's Reproach cast upon David above v. 10 11. was a Contempt of God and of his Ordinance and Appointment which was vindicated by this remarkable Judgment and hath kept his servant from evil t i. e. From the Sin of Bloodshed and Self-revenge v. 33. for the LORD hath returned the wickedness of Nabal upon his own head And David sent u To wit Messengers which he thought fitter than to go himself partly because if he had met with a Repulse it had been less Ignominions and partly because he would leave her to her freedom and choice and would not so much as seem to take her by violence But this doubtless was not done immediately after Nabal's Death but in some convenient space of time after it though such Circumstances be commonly omitted in the Sacred History which gives onely the Heads
the day the king departed until the day he came again in peace 25 And it came to pass when he was come to Jerusalem d So it is supposed That Mephibosheth though he went to meet the King wanted either Courage or fit Opportunity to speak to the King till he came to Ierusalem because of the great Multitudes that Addressed themselves to the King by the way Though it might more reasonably be thought that he could not go from Ierusalem to meet the King as others did because he wanted conveniencies for his Journey for Ziba had gotten all his Lands and Goods Chap. 16. 4. and it is not likely that he who would not provide him an Ass to Ride on or to accompany the King at his departure would now be hasty to furnish him with one to meet the King to whom he knew he would complain of him But the Words may seem to be better rendred thus when he went for so the Hebrew Verb signifies Ruth 3. 7. Ionah 1. 3. from which Praeposition is oft understood Ierusalem For there he was Chap. 16. 3. and having continued there as probably he did because he wanted an Ass to convey him elsewhere and knew not where to be with more safety he could not properly nor truly be said to have come thither to meet the King to meet the king that the king said unto him Wherefore wentest not thou with me e As Justice and Gratitude obliged thee to do Mephibosheth 26 And he answered My lord O king my servant deceived me f By carrying away the Ass which I bid him Saddle for me for thy servant said I will saddle me an ass that I may ride thereon and go to the king because thy servant is lame 27 And * Chap. 16. 3. he hath slandered thy servant unto my lord the king but my lord the king is as an angel of God g To distinguish between true Reports and Calumnies See on Chap. 14. 20. do therefore what is good in thine eyes 28 For all of my fathers house were but ‡ Heb. men of death dead men before my lord the king h i. e. Before thy Tribunal we were all at thy Mercy not my Estate onely which thou hast now granted to Ziba but my Life also was in thy Power if thou hadst dealt with Rigor and as Earthly Kings use to do with their Predecessors and Enemies Children For otherwise by the Law of God Saul himself had not deserved to die by David's hands as David himself confessed much less his Children who were not to dye for their Fathers Sins Deut. 24. 16. But Mephibosheth speaks like a Courtier and like an Orator aggravating Matters against himself that he might seem to justifie the King's Sentence and to submit to it and so insinuate himself into the Kings favour yet * Chap. 9. 7. didst thou set thy servant among them that did eat at thine own table what right therefore have I yet to cry any more unto the king i To wit for the Vindication of mine Honour and the Restitution of my Estate 29 And the kâ—…ng said unto him Why speakest thou any more of thy matters k For as Ziba was present so doubtless he was not silent but said and did what he could to make good his former Charge which must needs occasion many Words before the King And the King was not now at leisure for long Debates and therefore makes an end of the Matter I have said l To wit within my self I have considered the Matter as far as now I can and upon the whole am come to this Resolution wherein I expect that thou and he do both acquiesce Or I do now say I pronounce this Sentence in the Cause Thou and Ziba divide the Land m The meaning is either 1. The Land shall be divided between thee and him as it was by my first Order Chap. 9. 10. He and his Sons managing it and supporting themselves out of it as they dâ—…d before and giving the rest of the profits thereof to thee And to this the following words may well enough be accommodated Yea let him take all to wit to his own sole use Or 2. The right and profits of the Land shall be equally divided between you It seems a very rash and harsh Sentence and very unbecoming David's Wisdom and Justice and Gratitude to Ionathan and Ziba seems to have deserved Death for falsly Accusing his Master of Treason rather than a Recompence But the whole Transaction of the Matter is not here set down Possibly Ziba might bring plausible Pretences to justifie his Accusation and it might be pretended That Mephibosheth neglected the trimming and dressing himself onely in Policy and that for a season till David and his Family had Destroyed one another by their Câ—…vil Wars and giving him a fit opportunity to take the Crown So that David might really be at a loss what to determine And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself Chap. 16. 1 2. which Mephibosheth had not done And possibly thâ—…s was onely a present Sentence and David resolved to Examme things more throughly when he had more leisure and then to make a more full and final Determination of the Business which also he might do though it be not here Recorded For we must not think that nothing was done and said about such things but what is mentioned in Scripture Besides Ziba being a powerful man and the Crown not yet firmly fixed upon the King's Head David might think fit to suspend his Final Sentence till a more convenient season and not now to provoke him too much by taking away all his Estate from him at once but to proceed against him by degrees Howsoever this is certain we cannot pass a right Judgment upon this Action of David's unless we understood all the Circumstances of it which we cannot pretend to do 30 And Mephibosheth said unto the king Yea let him take all forasmuch as my lord the king is come again in peace unto his own house n I am contented to lose all being fully satisfied with the happiness of seeing my dear and dread Soveraign restored to his 〈◊〉 own and Truth and Peace returned to his Kingdom 31 ¶ And * 1 King 2. 7. Barzillai the Gileadite came down from Rogelim and went over Jordan with the king to conduct him over Jordan o And then to cross Iordan again and so return to his Native Land 32 Now Barzillai was a very aged man even fourscore years old and * Chap. 17. 27. he had provided the king of sustenance while he lay at Mahanaim for he was a very great man 33 And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem 34 And Barzillai said unto the king †Heb. how many days are â—…he years of my
Ahab and made a Garden 22 And it came to pass when Joram saw Jehu that he said Is it peace f Dost thou come to me with a Peaceable mind or in a way of Hostility For now when it was too late he began to suspect some Treachery which God hid from him before to prepare him for destruction Jehu And he answered What peace g What cause hast thou to expect Peace when thou hast so long abetted and dost still abet and allow thy Mother in her abominable practises so long as the whoredoms of thy mother Jezebel and her witchcrafts h Which are to be understood Either First Literally Spiritual Whoredom which is Idolatry being oft punished with corporal See ver 30. and witchcraft there was oft practised by Idolaters Or rather Mystically and Spiritually of her Idolatry which is oft called whoredom because it is a departing from God to whom we are all tied by many obligations and witchcraft either because it doth so powerfully bewitch and deceive mens minds or because it is a manifest entring into Covenant with the Devil For Idolatry being her chief sin and the cause of all the rest it seems improbable that Iehu would omit that in the Inditement which he drew against her He mentions not Ioram's but his Mothers sins partly because they were more notorious and infamous partly because they were the principal cause why God inflicted and he was come to execute these Judgments partly because by his connivence he had made them his own and partly because he could find no gross and odious matter wherewith to charge him except about the worship of the Calves which he forbore to mention both lest it should lose his Interest amongst his Officers and Soldiers who were devoted to that worship and because he himself intended to keep it up are so many 23 And Joram turned his hands i Either that therewith he might turn the Reins of the Chariot or that by this motion he might direct his Charioteer to turn it from Iehu and fled and said to Ahaziah There is treachery O Ahaziah 24 And Jehu ‡ Heb. filled his hand with a bow drew a bow with his full strength and smote Jehoram between his arms k Between his shoulders when he was turned or turning back the Chariot being probably open behind as many times they were and the arrow went out at his heart and he ‡ Heb. bowed sunk down in his chariot 25 Then said Iohn to Bidkar his captain Take up and cast him in the portion of the field of Naboth the Jezreelite for remember how that ‖ Or I and thoâ—… were with them that rode together when I and thou rode together after Ahab his father l Which might be when Ahab went in his Chariot attended with his Nobles or Chief Officers of which these were two to take a formal and solemn possession of Naboth's Land for then the Prophet Elijah met him and denounced this Judgment against him 1 King 21. 17 c. * 1 Kin. 21. 29. the LORD laid this burden m i. e. This grievous Prophecy for such are oft and truly called burdens as Isa. 13. 1. and 15. 1. Ier. 23. 33 34. Nah. 1. 1. upon him 26 Surely I have seen yesterday the ‡ Heb. bloods blood of Naboth and the blood of his sons n Who as it seems were killed with their Father by Iezabel's advice to make the possession of the Vineyard more sure to Ahab though it be not mentioned in its proper place 1 Kin. 21. 13. For it is not unusual to bring in such fragments of History in succeeding Writings which were neglected in the History of those matters Thus we read of the earthquake in the days of Uzziah Amos 1. 1. which was not Recorded in his History in the Books of the Kings or Chronicles Although he might well be charged with â—…aking away the lives of his Sons because he took away the necessary supports of their lives said the LORD and I will requite thee in this ‖ Or portion plat o Of which see the Notes on 1 King 21. 19. saith the LORD Now therefore take and cast him into the plat of ground p Where he shall lie unburied and be a prey to the Dogs or Fowls according to the prediction 1 King 21. 24. according to the word of the LORD 27 ¶ But when Ahaziah the king of Judah saw this he fled by the way of the garden-house q By some secret way hoping to escape whilst they were busie about Ioram and Jehu followed after him and said Smite him also r As you have done Ioram for he also is of the House of Ahab chap. 8. 18. in the chariot and they did so s They smote or wounded him but not mortally either supposing that the wound was mortal or being more remiss in executing Iehu's Sentence against him because they were not so much concerned in his as in Ioram's Death or because they had some kindness for him either for his own or for Iehoshaphat's sake at the going up to Gur which is by Ibleam and he fled to Megiddo and died there t Quest. How doth this agree with 2 Chron. 22. 9. He sought Ahaziah and they caught him for he was hid in Samaria and brought him to Iehu and when they had slain him c Ans. Either First Samaria is there to be understood not of the City but of the Kingdom or Territory so called 1 Kin. 13. 32. and elsewhere in which Megiddo was and so that may be noted to shew that he could not flee into his own Kingdom where he might have been safe but was forced to take up in another part of the Kingdom of Israel in the Territory of Samaria and there to hide himself Or Secondly If Samaria be the City then the History is briefly and imperfectly described here and the defects supplied there the Book of Chronicles being in great part written for that end to supply things omitted in the Book of Kings and out of both the History may be thus compleated He fled first to Megiddo and thence to Samaria where he was caught and thence brought to Iehu and by his Sentence was put to death at Megiddo either because Iehu was there at that time upon some occasion or for some other reason which at this distance of time we cannot understand 28 And his servants carried him in a chariot to Jerusalem and buried him in his sepulchre with his fathers in the city of David u Which they did by Iehu's permission for Iehoshaphat's sake 2 Chron. 22. 9. 29 And in the eleventh year of Joram x Of this see the Note on chap. 8. 25. the son of Ahab began Ahaziah to reign over Judah 30 ¶ And when Jehu was come to Jezreel Jezebel heard of it and she ‡ Heb. put 〈◊〉 eyes in pâ—…ing painted her face and tired her head y
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
time as we shall shortly see and six thousand were * Deut. 16. 18. officers and judges e Whose Work it seems to have been to judge of and determine all difficult Causes or Differences which might arise either among the Inferiour Priests or Levites about their Sacred Administrations or among the People which being governed in all their Concerns onely by the Laws of Moses it was fit and necessary that the Priests and Levites should be consulted and concerned in their Matters 5 Moreover four thousand were porters f Whose Office was to take the Charge of all the Gates of the Temple and its Courts that no forbidden or unclean Person might enter there and of the Courts themselves and of several Chambers or Buildings belonging to the Temple and the Service thereof These also were to do their Work by turns and four thousand praised the LORD with instruments g Whereof 288 were persons of greater skill than their Brethren and did Instruct them and had some Authority over them which I made said David to praise therewith 6 And * Exod. 6. 16. Ch. 6. 1 c. 2 Chr. 8. 14. 29. 25. David divided them into †Heb. divisions courses h Which he did not by his own Invention but as a man of God and by the command of God and with the Advice and Concurrence of God and Nathan the Prophets as is manifest from 2 Chron. 8. 14. 29. 25. among the sons of Levi namely Gershon Kohath and Merari 7 Of the * Ch. 26. 21. Gershonites were ‖ Or 〈◊〉 Ch. 6. 17. Laadan and Shimeâ—… 8 The sons i i. e. His Posterity and so in the following Verses for these could not be their immediate Sons of Laadan the chief was Jehiel and Zetham and Joel three 9 The sons of Shimei Shelomith and Haziel and Haran three These were the chief of the fathers of Laadan 10 And the sons of Shimei k Not that Shimei named v. 9. but another and possibly the Son or Grandson of that Shimei were Jahath ‖ Or 〈◊〉 ver 11. Zina and Jeush and Beriah These four were the sons of Shimei 11 And Jahath was the chief and Zizah the second but Jeush and Beriah †Heb. did not multiply sonâ—… had not many sons therefore they were in one reckoning according to their fathers house l They were reckoned together as one Family and were not called by the name of their two immediate Parents but by the name of their Grandfather Shimei 12 The sons of Kohath Amram Izhar Hebron and Uzziel four 13 The sons of * Exod. 6. 20. Amram Aaron and Moses and Exod. 28. 1. Heb. 5. 4. Aaron was separated ‖ Or to sanctifie him holy of holies him and his sons that he should sanctifie the most holy things m Not positively for so he could not sanctifie them they being already sanctified by God in the highest Degree but negatively i. e. that he might keep them from Pollution For these most holy things were polluted when they were touched by any other persons he and his sons n Not onely his eldest Sons the High-priests successively but all his Posterity or all the Priests for the Works here following were not peculiar to the High-priest but common to all the Priests who might all burn Incense 2 Chron. 29. 11. Luke 1. 9. and to minister in the Temple and to bless the People in Gods Name Numb 6. 23. Deut. 10. 8. for ever to burn incense before the LORD to minister unto him and to Numb 6. 23. bless in his name for ever 14 Now concerning Moses the man of God his sons were named of the Tribe of Levi n i. e. They were accounted onely as common Levites and were not Priests Which is mentioned partly to secure the Priesthood within the Bounds to which God had confined it lest they should presume to â—…nvade it upon a confidence in the Nobleness of their Extraction and partly for the Honour of Moses and the demonstration of his Eminent Piety and Self-denial who willingly left the Government to Ioshua and the Priesthood to Aaron and was content to have his Posterity reduced to a very private and mean Condition 15 Exod. 2. 22. 18. 3 4. The sons of Moses were Gershom and Eliezer 16 Of the sons of Gershom ‖ Shubael Chap. 24. 20. Shebuel was the chief 17 And the sons o For the son the plural number for the singular as Gen. 46. 23. 1 Chrom 2. 8 31. and oft elsewhere of Eliezer were Ch. 26. 25. Rehabiah ‖ Or the first the chief p Heb. the first i. e. the first-born He is so called not because others were born after him but because none were born before him See oâ—… Mat. â—… 23. And Eliezer had none other sons but the sons of Rehabiah †Heb. were very highly multiplied were very many 18 Of the sons of Izhar ‖ 〈◊〉 〈◊〉 Ch. 24. 2â—… She lomith the chief 19 Of the sons of Hebron Jeriah the first Amariah the second Jahaziel the third and Jekameam the fourth 20 Of the sons of Uzziel Micah the first and Jeshiah the second 21 The sons of Merari Mahli and Mushi the sons of Mahli Eleazar and Kish 22 And Eleazar died and * Ch. 24. 2â—… had no sons but daughters and their ‖ Or 〈◊〉 brethren the sons of Kish took them 23 The sons of Mushi Mahli and Eder and Jeremoth three 24 These were the sons of * Numb 1â—… 17 21. Levi after the house of their fathers even the chief of the fathers as they were counted by number of names by their polls that did the work for the service of the house of the LORD from the age of * Numb â—… â—… 4. 3. â—… 14. twenty years q As the Levites were anciently numbred from two several times from the 25th year of their Age and from the 30th Numb 4. 3. 8. 24. In like manner and for the same Reasons they are here numbred both from their 20th year as here when they were more solemnly prepared for and instructed and by degrees exercised in some parts of their Work and from their 30th year above v. 3. when they were admitted to the full and compleat Exercise of all the Parts and Works of their Office And the Reason why they were now sooner admitted to Service than they had been formerly by the Constitution of Moses is given in the next Verses because now their Work was more easie they being wholly discharged from that Burdensome Work of Carrying the Tabernacle and its Utensils which was too heavy for young and tender Shoulders To which may be added that the Number of the Israelites were 〈◊〉 increased and consequently the Services which were to be performed by the Levites on their behalf were multiplied and the Work of the Temple was much greater than that of the
which see the Notes on Deut. 17. 8. between law and commandment statutes and judgments x When any Debates or Differences shall arise about the meaning of any of Gods Laws one party possibly putting this and the other a quite differing sence upon the same place or one alledging one place and the other another place which may seem to clash with it ye shall even warn them that they trespass not against the LORD y Ye shall not onely give a Righteous Sentence for what is past but ye shall admonish the Offender and others to take better heed to themselves and their ways for the future and so wrath come upon you and upon your brethren this do and ye shall not trespass z So you shall not bring Guilt and Wrath upon your selves and others which otherwise you will certainly do 11 And behold Amariah the chief priest is over you a Shall be your President to direct and assist you in all matters of the LORD b In spiritual or Ecclesiastical Matters and Zebadiah the son of Ishmael the ruler of the house of Judah c Either 1. the Prince or chief Ruler under the King of the Tribe of Judah which is called the house of Iudah 2 Sam. 2. 4 7 10. 1 King 12. 21 23. â—… Chron. 28. 4. Jer. 13. 11. Ezek. 4 6. Or 2. The Ruler of the Kings House which also seems to be called the house of Iudah 2 Chron. 22. 10. and more fully the Kings House of Iudah Jer. 22. 6. And who so fit to manage the Kings Matters as the Ruler of the Kingshouse for all the kings matters d For Civil Causes or Controversies which might arise either between the King and his People or between Subject and Subject which may be called the Kings Matters because it was a principal part of his Office to see them justly decided also the Levites shall be officers before you e They shall be at your command to see your just Sentences executed which work was fitly committed to the Levites as persons who might add their Instructions to the Corrections and might work the Guilty to an acknowledgment of their Fault and a submission to their Punishment And so this is an Argument to encourage the Judges to proceed couragiously and vigorously in their Work because they had the Levites to stand by them and assist them †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deal couragiously and the LORD shall be with the good f i. e. Shall protect and bless good Judges in their doing of Good and Just Things CHAP. XX. 1 Iâ—… came to pass after this also that the children of 〈◊〉 and the childrâ—…n of Ammon and with them †〈◊〉 〈◊〉 Compare 〈◊〉 〈◊〉 othâ—…r beside the Ammonites a To wit the people that dwelt in Mount Seir who were now Confederate with them as appears from v. 10 22 23. Or This is the Name of a Peculiar People called either Mehumin of whom you read 2 Câ—…ron 26. 7. and so there is onely a Transposition of two Letters in the Hebrew word which is not unusual in that Language or 〈◊〉 as the LXX Interpreters render this Word or 〈◊〉 or 〈◊〉 as it is in the Hebrew the two first Letters being not Prefixes as they are commonly made but part of the Word or proper Name of that People who as it may seem now dwelt in Mount Seir being either of the Old Stock of the Edomites or another Nation since come in their stead or mixed with them Others render the Place thus for as the Hebrew vau is oft taken with them i. e. with the Moabites were the Ammoâ—… or children of Ammon Which may be distinctly noted either to shew the largeness of the Confederacy in which not onely the Moabites were ingaged who dwelt nearer Jehoshaphats Kingdom but the Ammonites also who lived at a greater distance from him Or to intimate that the Ammonites being possibly instigated by the Syrians their next Neighbours were the first Beginners and chief Promoters of the War and engaged both the Moabites and the Inhabitants of Mount Seir in their Quarrel â—…ame against Jehoshaphat to battel 2 Then there came some that told Jehoshaphat saying There cometh a great multitude against theâ—… from beyond the sea b To wit the Dead Sea beyond which Mount Seir lay on this side Syria c Or and from Syria largely so called and so it includes the Moabites and Ammonites And it may be thus expressed to intimate that they came by the Instigation of the Syrians who thought by this means to revenge themselves of Jehoshaphat for joyning with Ahab against them and behold they be in Hazâ—…zon-tamar which is Engedi 3 And Jehoshaphat â—…eared d Partly from Humane Frailty and partly from the Remembrance of his own Guilt and the Wrath of God denounced against him for it ch 19. 2. and set †〈…〉 himself to seek the LORD e The Phrase notes his settled Resolution Seriousness and Earnestness in it and the preparing and fixing his Heart for it and proclaimed a fast f Partly in token of his Humiliation and Penitence for his Sins and partly to make himself and his People more Fervent in their Prayers throughout all Judah 4 And Judah gathered themselves together to ask help of the LORD even out of all the cities of Judah they came to seek the LORD 5 And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the LORD g Largely so called i. e. in one of the Courts of the Temple even in the Court of the People and upon that Braâ—…en Scaffold which Solomon had erected for such a Purpose 2 Chron. 6. 13. before the new court h i. e. Besides and before the Priests Court for there were but two Courts belonging to the Temple as is noted 2 King 21. 5. 23. 12. And Jehoshaphat stood in the one which must be that of the People and before the other which therefore can be no other than that of the Priests which is called the New Court because it â—…ad been lately renewed when the Altar was renewed ch 15. 8. as the Command of Love is called a new Command Joh. 13. 34. 〈◊〉 Ioh. 2. 8. because it was so solemnly renewed and revived and reinforced by Christ. 6 And said O LORD God of our fathers art not thou God in heaven and rulest not thou over all the kingdoms oâ—… the heathen and in thine hand is there not power and might so that none is able to withstand thee 7 Art not thou our God †〈…〉 who didst drive out the inhabitants of this land before thy people Israel and gavest it to the â—…eed of Abraham * 〈◊〉 â—… 23. thy friend for ever i i. e. To whom thou hast engaged thy self by Covenant to be his Friend and the Friend of his Seed for ever and therefore we trust thou wilst not forsake us his Posterity 8
evening sacrifice I arose from my ‖ Or aâ—…liction heaviness n i. e. From that mournful posture v. 4. and put my self into the posture of a Petitioner Or by reason of my heaviness or affliction Having mourned for the sin I considered that was not sufficient and that God expected the confession and amendment of it and therefore I fell to prayer and having rent my garment and my mantle I fell upon my knees and spread out my hands unto the LORD my God 6 And said O my God I am ashamed and blush to lift up my face to thee my God for our iniquities o He includes himself in the number of the transgressors not onely by a Rhetorical figure called Communication but guilty in this kind and partly because the Princes and Priests and so many of the People having done this the guilt was now become National are increased over our head p Like deep Waters in which we are as it were drowned and ready to perish Compare Psal. 38. 4. and our ‖ Or guiltiness trespasses grown up unto the heavens 7 Since the days of our fathers have we been in a great trespass unto this day q We are not purged from the guilt and filth of our Fathers sins but we are still feeling the sad effects of their sins in the continuing Captivity of a great number of our Brethren and we are still repeating the same sins and for our iniquities have we our kings and our priests been delivered into the hand of the kings of the lands to the sword to captivity and to a spoil and to confusion of face as it is this day 8 And now for a †Heb. moment little space r It is but a little while since God hath delivered and restored us and yet we are already returned to our former sin and solly Or thus we have enjoyed this favour but a little while and now we are sinning it away and shortening our own happiness grace hath been shewed from the LORD our God to leave us a remnant to escape s That by his favour many of us should escape out of Captivity whom he calls but a remnant because the far greatest part of the Israelitish Nation were yet in Captivity and to give us a ‖ Or a pin That is a constant and sure â—…oode nail t i. e. Either 1. A just and merciful Prince of our own Nation and Religion such being compared to Nails or Pins as Isa. 22. 23. Or rather 2. Some kind of settlement whereas before we were tossed and removed from place to place as our Masters pleased It is a metaphor from Tents which are fastened by Cords and Nails or Pins in his holy place u i. e. In this holy Land as the Land of Iudah is called Zech. 2. 12. Or in Ierusalem which is called The holy City Neh. 11. 1 18. Dan 9. 24. which is peculiarly mentioned because of the Temple which was the Nail which fastened their Tents and gave them some ground of hopes to continue in their Land that our God may lighten our Eyes x i. e. That he might revive and comfort our hearts For as darkness is oft put for a state of sorrow and affliction so light is put for joy and comfort and give us a little reviving in our bondage y For we are not quite delivered but still wear our setters upon us being even here in subjection to our former Lords 9 For we were bond-men z i. e. In greater bondage than that in which we now are yet our God hath not forsaken us in our bondage but hath extended mercy unto us in the sight of the kings of Persia a i. e. Hath given us to find favour in their eyes to give us a reviving b To recover us from the grave of dreadful calamities in which we lay like dead men and dry bones Ezek. 37. 1 c. to set up the house of our God and †Heb. 〈◊〉 〈◊〉 to repair the desolations thereof c To wit of the Temple either to build the house where there was only an heap of the ruines of the old Temple Or rather 2. To frequent celebrate the Worship of God in that place which hath long lain like a desolate neglected place For the building of the House was mentioned in the next foregoing words and to give us †Heb. a 〈◊〉 a wall d Heb. an hedge or a fence either 1. The Wall built about Ierusalem But it is probable that was not yet built as we shall see by the following History Besides this fence is intimated to be as much a fence to the rest of Iudah as to Ierusalem Or 2. The favour and protection of the Kings of Persia whose Edicts on their behalf were under God their security against all those enemies wherewith they were encompassed Or 3. The powerful and gracious Providence of God which had brought them together and planted them in their own Land and watched over them from time to time in Judah and in Jerusalem 10 And now O our God what shall we say after this e What Apology can we make for our selves after thou hast conferred such great and high favours upon us and we have so grosly abused them for we have forsaken thy commandments 11 Which thou hast commanded †〈…〉 by thy servants the prophets saying The land unto which ye go to possess it is an unclean land with the filthiness of the people f This notes the cause or matter of this uncleanness The Land was not unclean in it self but onely polluted by the filthiness of its Inhabitants of the lands g Or of these Lands which are round about it This Land is as corrupt as any of the rest of the Heathen Nations with their abominations which have filled it †Heb. 〈◊〉 〈◊〉 from one end to another with their uncleanness 12 Now therefore * Exod. 13. 32. 〈◊〉 〈◊〉 give not your daughters unto their sons neither take their daughters unto your sons nor seek their peace or their wealth for ever h But root them out as I have commanded you to do which also they have abundantly deserved both of mine and of your hands See Deut. 7. 2 that ye may be strong i Although you may fancy that this way of making Leagues and Marriages with them is the onely way to establish and settle you yet I assure you it will weaken and ruine you and the contrary course will make you stronger and eat the good of the land and leave it for an inheritance to your children for ever 13 And after all that is come upon us for our evil deeds and for our great trespass k After all our sore sufferings for our sins seeing that thou our God †〈…〉 hast punished us less than our iniquities deserve l And after all thy favour shewed to
according to the Rules of Gods Law 4 Arise for this matter belongeth unto thee l Because thou hast both skill to manage it and Authority both from God and from the Persian King to do it we also will be with thee be of good courage and do it 5 Then arose Ezra and made the chief priests the Levites and all Israel to swear that they should do according to this word And they sware 6 Then Ezra rose up before the house of God and went into the chamber m That he with the Princes and Elders as it follows v. 8. might consult about the Execution of their resolution of Johanan the son of Eliashib and when he came thither he did eat no bread nor drink water for he mourned because of the transgression of them that had been carried away 7 And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity that they should gather themselves together unto Jerusalem 8 And that whosoever would not come within three days according to the counsel of the princes and the elders all his substance should be †Heb. devoted forfeited and himself separated from the congregation n Either by Banishment Or rather by Excommunication from the Church and People and House and publick Worship of God of those that had been carried away 9 Then all the men of Judah and Benjamin o Not only of these two Tribes as appears from the following Catalogue where there are Priests and Levites but all the Isralites v. 25. who are thus described partly because the greatest part of them were of these Tribes though others were mixed with them and partly because they all now dwelt in that Land which formerly was appropriated to those Tribes gathered themselves together unto Jerusalem within three days it was the ninth month on the twentieth day of the month and all the people sat in the street of the house of God p In that street of the City which was next to the Temple and within the view of it that so they might be as in Gods presence whereby they might be awed to a more faithful and vigorous prosecution of their work And this place they might chuse rather than the Court of the People because they thought it might be polluted by the delinquents who were all to come thither trembling because of this matter and for †Heb. the showers the great rain q Which they took for a token of Gods displeasure amongst them 10 And Ezra the priest stood up and said unto them Ye have transgressed and †Heb. have caused to dwell or have brought back have taken strange wives to encrease the trespass of Israel 11 Now therefore make confession unto the LORD God of your fathers and do his pleasure r You have sinfully pleased your selves now please God by your Obedience to his command and separate your selves from the people of the land and from the strange wives 12 Then all the congregation answered and said with a loud voice As thou hast said so must we do 13 But the people are many and it is a time of much rain and we are not able to stand without neither is this a work of one day or two for ‖ Or we have greatly offended in this thing we are many that have transgressed in this thing 14 Let now our rulers of all the congregation stand s Let the great Council called the Sanhedrim be settled and meet to judge and determine of all particular causes and let all them which have taken strange wives t To wit of these heathen Nations such as were not proselyted to the Jewish Religion before their Marriage or since revolted from it in our cities come at appointed times and with them the elders of every city and the Judges thereof u Who are best able to inform the great council of the quality of the persons and of all matters of Fact and Circumstances until the fierce wrath of our God ‖ Or till this matter be dispatched for this matter be turned from us x i. e. Until the thing be done and Gods Wrath thereby removed 15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah †Heb. stood or were appointed over were employed about this matter y To wit to take due care that the business should be executed in the manner proposed that the Officers and Delinquents of every City should come successively in convenient time and order as these should appoint and to take and keep an exact account of the whole transaction and of the names of the Cities and Persons whose causes were dispatched and to give notice to others â—…o come in their turns and to prepare the business for the hearing of the Judges And these two were Priests as their Coadjutors or helpers were Levites that so they might inform the persons concerned if any matter of doubt did arise and Meshullam and Shabbethai the Levite helped them 16 And the children of the captivity did so and Ezra the priest with certain chief of the fathers after the house of their fathers and all of them by their names were separated z i. e. Sequestred themselves from all other business and gave themselves wholly to this and sate down in the first day of the tenth month to examine the matter 17 And they made an end with all the men that had taken strange wives by the first day of the first month 18 And among the sons of the priests there were found that had taken strange wives namely of the sons of Jeshua the son of Jozadak and his brethren Maasejah and Eliezer and Jarib and Gedahah 19 And they gave their hand a i. e. They covenanted or swore by giving their hand which was the usual gesture in those cases Of which see Levit. 6. 2. Ezek. 17. 18. that they would put away their wives and being guilty they offered a ram of the flock for their trespass 20 And of the sons of Immer Hanani and Zebadiah 21 And of the sons of Harim Maasejah and Elijah and Shemajah and Jehiel and Uzziah 22 And of the sons of Pashur Elioenai Maasejah Ishmael Nethaneel Jozabad and Elasah 23 Also of the Levites Jozabad and Shimei and Kelajah the same is Kelita Pethahiah Judah and Eliezer 24 Of the singers also Eliashib and of the porters Shallum and Telem and Uri 25 Moreover of Israel b i. e. Of the people of Israel distinguished from the Priests and the Levites hitherto named who before were called Iudah and Benjamin v. 9. where see the notes of the sons of Parosh Ramiah and Jeziah and Malchia and Miamin and Eleazar and Malchijah and Benajah 26 And of the sons of Elam Mattaniah Zechariah and Jehiel and Abdi and Jeremoth and Eliah 27 And of the sons of Zattu Elioenai Eliashib Mattaniah and Jeremoth and Zabad and Aziza 28 Of the sons also of
for my safety and success 17 So Mordecai †Heb. 〈◊〉 went his way and did according to all that Esther had commanded him CHAP. V. 1 NOW it came to pass on the third day a Of which see the notes on ch 4. 16. that Esther put on her * Chap. 6. â—… 8. 15. royal apparel b That she might render her self as amiable in the Kings Eyes as she could and so obtain her request and stood in the inner court of the kings house over against the kings house and the king â—…at upon his royal throne in the royal house over against the gate of the house 2 And it was so when the king saw Esther the queen standing in the court that she * Chap. 5. â—… 7. 3. obtained favour in his sight and the king held out to Esther the golden scepter that was in his hand c In testimony that he pardoned her presumption and accepted her person and was ready to grant her petition so Esther drew near and touched the top of the scepter d In token of her thankful acceptance of the Kings great favour and of her reverence and submission to his Majesty whereof that might possibly be an usual token and it may be at the kings call and invitation to her to come near to him 3 Then said the king unto her What wilt thou queen Esther and what is thy request * See 〈◊〉 â—… 23. it shall be even given thee to the half of the kingdom 4 And Esther answered If it seem good unto the king let the king and Haman e Whom she invited partly that by shewing such respect to the Kings great favourite she might insinuate her self into the Kings good opinion and affection and partly that if she saw fit she might then present her request to the King come this day unto the banquet that I have prepared for him 5 Then the king said Cause Haman to make hast that he may do as Esther hath said so the king and Haman came to the banquet that Esther had prepared 6 And the king said unto Esther at the banquet of wine f Either 1. At the latter end of the feast when they used to drink Wine more freely whereas in the former part most of their drink was water Or 2. At her banquet which is so called because it consisted not of meats which probably the King had plentifully eaten before at his own Table but of Fruits and Wines which banquets were very frequent among the Persians What is thy petition and it shall be granted thee and what is thy request even to the half of the kingdom it shall be performed 7 Then answered Esther and said My petition and my request is 8 If I have found favour in the â—…ight of the king and if it please the king to grant my petition and †Heb. 〈◊〉 to perform my request let the king and Haman come to the banquet that I shall prepare for them and I will do to morrow as the king hath said g. f I will acquaint thee with my humble request She did not present her petition at this time but delayed it till the next meeting either through modesty or because she was a little daunted with the Kings presence and had not yet good courage to propose her request or in policy because she would further engage the Kings affection to her by a second entertainment and would also intimate to him that her petition was of a more than ordinary nature and principally by direction and disposition of the divine providence which took away her courage or utterance for this time that she might have a better opportunity for it the next time by that great accident which happened before it 9 Then went Haman forth that day joyful and with a glad heart but when Haman saw Mordecai in the kings gate that he stood not up nor moved for him h Partly lest he shouldâ—…eem or â—…e interpreted to give him that adoration which he hitherto had justly denied partly because by his bloody and barbarous design and practise he had put off all humanity and forfeited all respect and partly to shew how little he â—…eared him and that he had a firm confidence in his God that he would deliver him and his people in this great exigency which he was the more encouraged to hope because God had enclined Esthers heart to that pious valiant resolution of interceding with the King which he doubted not would meet with good success he was full of indignation against Mordecai 10 Nevertheles Haman refrained himself i From taking present vengeance upon Mordecai to which he was strongly inclined which he might easily have effected either by his own or any of his servants hands without any expectation or fear of inconvenience to himself who having obtained licence to destroy an whole nation could easily get a pardon for having killed one obscure and infamous member of it Herein therefore Gods wise and powerful providence appeared in disposing Hamans heart contrary to his own inclination and interest and making him as it were to put fetters upon his own hands and when he came home he sent and †Heb. 〈◊〉 〈◊〉 called for his friends and Zeresh his wife 11 And Haman told them of the glory of his riches k Partly to gratify his own vain-glorious humour and partly to aggravate Mordecai's impudence in denying him civil respect and to alleviate his own vexation caused by it and the multitude of his children and all the things wherein the king had promoted him and how he had advanced him above the princes servants of the king 12 Haman said moreover Yea Esther the queen did let no man come in with the king unto the banquet that she had prepared but my self and to morrow am I invited unto her also with the king l Thus he makes that matter of glorying which was designed for and the occasion of his 〈◊〉 ruine So ignorant are the wisest men and subject to faâ—…al mistakes rejoycing when they have most cause of fear and grief and sorrowing for those things which tend to joy and comfort 13 Yet all this availeth me nothing m i. e. Gives me no content Such torment did his envy and malice bring upon him so long as I see Mordecai the Jew sitting at the kings gate n Enjoying that honour and priviledge without disturbance and denying me the worship due to me by my place and by the Kings command though this last and the chief cause of his rage he was somewhat ashamed to express Either Mordecai was come having laid by his sackcloth for this time that he might be in a capacity of coming thither and so of understanding how matters proceeded Besides this was a private fast and so he was not oblig'd alwaies to wear his sackcloth in publick during the whole time of the fast though he did once
man who is quite destitute of true i. e. of spiritual and heavenly wisdom taking root m Not only prosperous for the present but as it seemed firm and secure for the future being strongly fortified with power and riches and children too so as there was no appearance nor danger of a change but suddenly n In a moment besides and before mine and his own and all other mens expectation I cursed o Either 1. I judged that he was a cursed creature notwithstanding all his prosperity and I foresaw and foretold it by the Rules of Scripture or the Direction of God's Spirit that he would certainly sooner or later be stript of all his blessings have God's curse fall heavily upon him Or rather 2 I saw perceived by the event which followed his prosperity that he was a man accursed of God For he speaks not in these words of what his estate constantly was even in the midst of his happiness though even then he was really accursed but of what it was by a sudden change his habitation p Or as the Hebrew word signifies his pleasant or commodious habitation persons or things in it or belonging to it being comprehended in that word by an usual Metonymy 4. * Psal 19. 155. His Children q Whose greatness and happiness he designed in all his enterprises supposing that his family was and would be established for ever are far from safety r i. e. Are exposed to great dangers and calamities in this life and can neither preserve themselves nor the great inheritance which their Fathers got and left for them Thus to be far from peace Lam. 3. 17. Is to be involved in desperate troubles and they are crushed in the gate s i. e. In the place of judicature To which they are brought for their offences and where they will find severe judges and few or no friends partly because being wickedly educated and trusting to their own greatness they were insolent and injurious to all their neighbours and partly because those many persons whom their powerful fathers defrauded or oppressed to seek for justice and the recovery of their rights which they easily obtain against such persons as plainly declared by their Actions that they neither feared God nor reverenced man therefore were hated by all sorts of men neither is there any to deliver them t They can find no advocates nor assistants who are either able or willing to help them But like Ishmael as their hand was formerly against every man so now every mans hand is against them 5. Whose harvest u Which they now justly and confidently expect to reap after all their cost and labour for that end but are sadly and suddenly disappointed Which is a great aggravation of their mistry the hungry x i. e. The poor whose necessities make theâ—… greedy and revâ—… nous to eat it all up And from whom he can never recover iâ—… nor any thing in recompence of it cateth up and taketh it even out of the thorns y i. e. Out of the fields notwithstanding the strong thorn-hedges wherewith it is inclosed and sortified and all other dangers or difficulties which may be in their way They will take it though they be scratched and wounded by the thorns about it and the * Chap. 18. 9. robbers z So called from their long hair which such persons nourished either because of their wild savage kind of life which made them neglect the trimming of their hair and body Or that they might look more terribly and so assright all those who should indeavour to oppose them Or the thirsty as the word may signify from another root And so it answers well to the hungry in the former branch swalloweth up a Greedily and so as there is no Hope of Recovering it their substance 6. Although b Or For or rather Because So the following words may contain a reason why he should seek unto God as he exhorts him v. 8. Or Surely as that particle is oft used And so it is a note of his proceeding to another argument ‖ Or iniquity affliction c Or iniquity As this word oft signifies and of this the following sentence is true And so this first branch speaks of sin and the next branch of trouble which is the fruit or sin And both sin and trouble are said to come from the same spring But this word signifies also affliction or misery or trouble as Psal. 90 10 Prov. 12. 21. Which seems most proper here both because it is so explained by the following words trouble and again trouble v. 7. the same thing being repeated in several words as is usual in holy Scripture and because the great thing which troubled Iob and the chief matter of these discourses was Iobs afflictions not his sins cometh not forth of the dust d It springs not up by choice as herbs which grow of their own accord out of the earth Or it comes not from men or creatures here below but it comes from a certain and an higher cause even from God and that for mans sins and therefore thou shouldest seek to him for redress as it follows v. 8. neither doth trouble spring out of the ground 7. Yet man is born unto ‖ Or labour trouble e i. e. He is so commonly exposed to many and various troubles as if he were born to no other end Affliction is become in some sort natural and proper to man and it is together with sin transmitted from parents to Children as their most certain and constant inheritance God having allotted this portion to mankind for their sins And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldest patiently bear as the common lot of mankind and thy right method is to seek unto God who inflicts it and who onely can remove it as †Heb. the sons of the burning coals lift up to fly the sparks fly upward f i. e. As naturally and as generally as the sparks of fire fly upward which do so universally and conssantly Heb. and the sparks c. But the particle and is oft used comparatively for as as Ch. 12. 11. 14. 12. 34. 3. Prov. 25. 24. Mark 9. 49. 8. I would g If I were in thy condition And therefore I would advise thee to the same course seek unto God h To wit by prayer and humiliation and submission imploring his pardon and favour and help and not repine at him and accuse his providence as thou doest and unto God would I commit my cause i i. e. Commend my afflicted condition to him by fervent prayer and resign my self all my concerns to him and humbly hope for relief from him Or propound my matters i. e. Make known my afflictions and requests to him Or put or dispose my words i. e. Pray to him and pour out
habitation e i. e. Manage and order thy Family and all thy domestick affairs and worldly concerns with care and diligence Visiting is oft used for regarding or taking care of as Gen. 21. 1. Ruth 1. 6. Psal. 8. 4. 80. 14. and shalt not ‖ 〈◊〉 〈◊〉 sin f Either by unrighteousness in thy dealings with thy Family or others or by neglecting God and his service in thy Family or by winking at any sin in thy domesticks which thou canst hinder But because he speaks not here of Iob's duty but of his priviledge and that in outward and worldly things it seems better rendred by others and thou shalt not erre or miscarry or miss thy way or mark as this very word is used below Ch. 24. 19. 14. 16. Iudg. 20. 16. Thou shalt not be disappointed of thy hopes or blasted in thy endeavours but shalt succeed in them Or and thou shalt not wander or be a wanderer having no house in which to put his head which Iob might have some ground to fear but thou shalt have an habitation of thy own which thou shalt visit and manage as thou didst before 25. Thou shalt know g Partly by assurance from Gods promises and the impressions of his Spirit And partly by experience in due time also that thy seed shall be ‖ 〈◊〉 〈◊〉 great h Thy posterity which God will give thee instead of those which thou hast lost shall be high and honourable and powerful Or shall be many and thine off-spring i Which shall come out of thy own loins as branches out of a tree as the word signifies And this word seems added to the former to restrain and explain it by shewing that he did not speak of his Spiritual seed as Abrahams seed is in part understood but of the fruit of his own body as the grass of the earth k Both for its plentiful increase and for its flourishing greenness 26. Thou shalt come to thy grave in a full age l In a mature and old but vigorous age as the word implies Thou shalt not be cut off by an hand of violence before thy time as thy sons and other wicked men have been but shalt die in a good old age as did Abraham Gen. 25. 8. and Moses Deut. 34. 7. like as a shock of corn †〈◊〉 ascendâ—… cometh in m As an heap oâ—… stack of corn is brought in to wit to the barn Heb. ascendeth or riseth which word is very proper and usual in this case for a stack of Corn is said to rise when by the addition of new heaps and handfuls it is raised to an higher pitch Or is cut off as this same word is used Psal. 102. 25. Cut me not off c. Heb. Make me not to ascend And thus it is fitly used both of the Corn which when it is cut up ascends or is lifted up from the Earth on which it lay and is advanced into stacks and high heaps either in the Barn or in the Field and of man who when he dies his spirit goeth upward to Heaven as is implied even there where in the person of an Epicure it is questioned Eccles. 3. 21. in his season n In harvest when the Corn is ripe 27. Lo this we o It is not my single opinion but my Brethren concur with me as thou wilt hear from their own mouths have searched it p This is no rash or hasty conceit but what we have learned by deep consideration and hard study long experience and diligent observation both of God's word so far as he hath been pleased to reveal himself and of the course and methods of his providence and dealing with men in the world so it is hear it and know thou it q For to us thou seemest by thy words and carriage to be wholly or in a great part ignorant of these things †Heb. for thy self for thy good r Let thy advantage which will come unto it by following this counsel remove thy prejudice against it CHAP. VI. 1. BUT Iob answered and said 2. Oh that my grief a Either 1. my calamity as it follows or the cause or matter of my grief The act being put for the object as is usual fear for the thing feared c. and the same thing being here repeated in differing words Or 2. My sorrow or my wrath or rage as thou didst call it Ch. 5. 2. So his wish is that his sorrow or wrath were laid in one Scale of the ballances and his calamity in the other that so it might be known whether his sorrow or wrath was greater than his misery as was pretended were throughly weighed b Were fully understood duely considered Thy harsh rebukes and censures of my impatience and hypocrisy and â—…ickedness proceedeth from thy ignorance or unsensibleness of my insupportable calamities I desire no favour from thee But O that I had a just and equal Judge that would understand my case and consider whether I have not just cause for such bitter complaints Or at least whether the greatness of my Burden should not procure some allowance to my infirmity if I should speak something indecently and unadvisedly and protect me from such severe censures and my calamity ‖ Heb. lifted up laid in the ballances together c Either 1. together with my grief or rather 2. together with any the most heavy thing to be put into the other scale as with the sand c. as is expressed in the next verse where also the particle it beiâ—… of the singular number sheweth that there was but one thing to be weighed with the sand 3. For now it d i. e. My grief or calamity would be heavier than the Sand of the Sea e which is heavier than dry Sand. therefore †That is I want words to express my grief my words are swallowed up f As this Verb is used Prov. 20. 25. Obad. v. 16. My voice and spirit faileth me So far am I from speaking too liberally of it for which I am now accused that I cannot find nor utter words sufficient to express my sorrow or misery but my groanings are such as cannot be uttered as is said in another case Rom. 8. 26. When I would express it the words stick in my throat and I am forced as it were to swallow them up 4. * Psal. 38. 2. Ch. 16. 12 13. For the Arrows g So he fitly calls his afflictions because like Arrows they came upon him swiftly and suddenly one after another and that from on high and they wounded him deeply and deadlily of the Almighty h So he calls them either generally because all afflictions come from him or particularly because God's hand was in a singular manner eminent and visible in his miseries Ch. 1. or yet more specially because they were immediately shot by God into his Spirit as it
yours were such I should readily yield to them but what doth your arguing reprove p Or your arguing argue There is no truth in your Assertions nor weight in your Arguments and therefore are they of no account or power with me 26. Do ye imagin to reprove words q i. e. Do you think that all your Arguments are solid and unanswerable and all my Answers are but idle and empty words Or do you think it is sufficient to cavil and quarrel with some of my words and expressions without considering the merits of the cause and the truth of my condition or giving an allowance for humane infirmity or for my extreme misery which may easily force from me some indecent expressions and to reprove the speeches of one that is desperate r Of a poor miserable hopeless and helpless man for the words of such persons are commonly neglected and despised although there be truth and great weight in them See Eccles. 9. 16. And such are generally thought to speak from deep passions and prejudices more than from reason and judgment which are as wind s i. e. Which you esteem to be like the Wind vain and light without solid substance making a great noise with little sense and to little purpose But this last branch of the verse may be and by many is rendred otherwise And do ye imagine which is to be repeated out of the former clause as is very usual in Scripture the words of one that is desperate to be but wind i. e. empty and vain Do you take me for a desperate and distracted man that knows not or cares not what he saith but only speaks what comes first into his mind and mouth The Wind is oft used to express vain words as Ch. 15. 2. Ier. 5. 13. and vain things Iob 7. 7. Prov. 11. 29. Some render the whole verse thus Do you in your arguings think or ought you to think the discourses of a dejected or desponding or sorely afflicted man such as I am to be but words and wind i. e. vain and empty as indeed the discourses of such persons use to be esteemed by such as are in an higher and more prosperous condition But you should judge more impartially and more mercifully Possibly the verse may be rendred thus Do you think to reprove the speeches of a desperate or dejected or miserable man such as I am and you use me accordingly with the praposition being very frequently omitted and understood in the Hebrew tongue words and with for the Hebrew prefix Lamed oft signifies with as hath been formerly proved wind You think any words or Arguments will be strong enough against one in my circumstances So it agrees with the foregoing verse 27. Yea †Heb ye câ—…st to fall upon ye overwhelm t Your words are not onely vain and useless and uncomfortable to me but also grievous and pernicious the fatherless u Heb. You rush or throw your selves upon him For words in Hiphil are oft put reciprocally as Hebricians know You fall upon him with all your might and say all that you can devise to charge and grieve him A metaphor from wild beasts that fall upon their prey to hold it fast and devour it You load him with censures and calumnies u Or the desolate i. e. me who am deprived of all my dear children and of all my estate forsaken by my friends and by my heavenly father Which should have procured me your pity rather than your censure and ye dig a pit for your friend x Or you feed or feast for so this Hebrew word is oft used as 2 Sam. 3 35. 2 Kings 6 23. Iob 40. 15. upon your friend i. e. You insult and triumph over me whom sometimes you owned for your friend 28. Now therefore be content look upon me y Be pleased either 1. To look upon my countenance if it betrayes any fear or guilt as if I spoke contrary to my own conscience Or rather 2. to consider me and my cause further and better than you have done that you may give a more true and righteous judgment concerning it for it is †Heb. before your face evident unto you z You will plainly discover it A little further consideration and discourse will make it manifest and I shall readily acknowledge it if I lie 29. * Ch. 17. 10. Return a Turn from your former course of perverse judgment lay aside passion and prejudice against me let me beg your second thoughts and a serious review of my case I pray you let it not be iniquity b To wit in your thoughts or debates I beg not your favour but your justice judge according to right and do not conclude me to be wicked because you see me to be miserable as you have falsly and unjustly done Or there shall be no iniquity to wit in my words which I have spoken and which I am further about to speak Which you will find upon the review yea return again my righteousness is ‖ That is in this matter in it c i. e. In this cause or matter between you and me the Relative without the Antecedent which is frequent in the Hebrew Language You will find the right to be on my side 30. Is there iniquity in my tongue d Consider again and more throughly examine if there be any untruth or iniquity in what I have already said or shall further speak to you cannot †Heb. my palate my tast e i. e. My judgment which discerns and judgeth of words and actions as the tast or palate doth of meats discern perverse things f i. e. False opinions or sinful expressions I am not so bereft of common understanding as not to be able to distinguish between good and evil And therefore if I have uttered or should utter any perverse words I should apprehend them to be so as well as you do CHAP. VII 1. IS there not ‖ Or a warfare * Chap. 14. 13 14. Psal. 39. 4. an appointed time to man upon Earth a Is there not a certain and short time limited by God wherein man shall live in this sinful vain and miserable world after which he shall live in an holier and happier place and state And is it a crime in me to desire that God would give me some ease and respite for the present and bring me to that blessed and joyful period are not his daies also like the daies of an hireling b Whose time is limited and short being but for a few years Isa. 16. 14. 21. 16. and sometimes but for daies Iob 14. 6. Matth. 20. 1 2. and whose condition is full of toil and hardship 2. As a Servant †Heb. gapeth after earnestly desireth the shadow c i. e. The Sun-set or the Night the time allotted for his rest and repose Psal. 104. 23. And why may
sense of his own innocency Or without blemish as the word properly signifies i. e. without any sense of guilt or any shame consequent upon it either from God or men The ground of the expression is this That when mens faces are spotted with dirt they are ashamed to shew them And Iob was charged by his friends as having many spots upon him yea such as were not the spots of God's Children yea thou shalt be stedfast q Or firm or fixed Either 1. as to his outward Condition which should be constantly prosperous Or rather as to his Mind which should have strong and comfortable assurance of God's favour and of his own safety and happiness For this stedfastness is opposed unto that fear which is incident to wicked men who even when they are free from actual miseries yet oft-times are tormented with the dread of them and shalt not fear 16. Because thou shalt forget thy misery r Thou shalt be free from fear because thy great and settled prosperity shall banish out of thy mind all those sad and irksom thoughts of thy former Calamities which naturally ingender fears of the continuance or return of them Persons blessed with eminent Deliverances and an happy settlement are frequently said in Scripture to forget their former sorrows as Gen. 41. 51. Isa. 54. 4. Iohn 16. 21. not that they simply forget them but because they have no sad or frightful remembrance of them For remembring and forgetting in Scripture do not simply note acts of the mind but also affections and practises suitable to them as is well known and remember it as waters that pass away s Thou shalt remember them no more than men remember either a Land-stood which as it comes so it goes away suddenly and leaves few or no footsteps or memorials behind it or the waters of a River which as soon as they are out of sight are out of mind because of the new waters which immediately come in their stead 17. And thine age t i. e. The remainder of thy life and time in this world †Heb. shall arise above the noon-day shall be * Ps. 37. 6. 112. 4. Isa. 58. 8. clearer u Heb. shall arise Men are said to fall into troubles and to arise out of them than the noon-day x Or above the noon-day or above the Sun at Noon day when it is at its highest pitch as well as in its greatest glory thou shalt ‖ Or 〈◊〉 17. Isa. 40. 31. shine forth y Light in Scripture commonly signifies Prosperity and Glory as Esth. 8. 16. Iob 18. 5. 6 38. 15. Proâ—… 4. 18. Or if thou art in darkness as this word properly signifies Iob 10. 22. Amos 4. 13. i. e. If thou comest into any distress and trouble thou shalt be as the morning z i. e. That Night of trouble shall certainly and speedily be followed with the Morning of Deliverance and Comfort which like the Morning-light shall shine brighter and brighter until the perfect day 18. And thou shalt be secure because there is hope a i. e. Thy mind shall be quiet and free from terrours because thou shalt have a firm and well-grounded hope and confidence in God's merciful and providential care of thee Or thou shalt be confident that thou shalt have what thou â—…pest for the act hope being put for the obâ—…ect as is very usual i. e. Thou shalt have assurance in and from God that thy hopes shall not be disappointed but fulfilled This is opposed to that fear vers 15. yea thou shalt dig about thee b Either to fix thy Tents which after the manner of the Arabians were removed from place to place for conveniency of Pasturage for their Cattel or to find out water for thy Cattel as they did Gen. 26. Or to plough the Ground as he had done Chap. 1. 14. Or to make a Fence about thy Dwelling For both the foregoing and following passages express his secure and safe condition and * Lev. 26. 5 6. Ps. 3. 5. 4. 8. Prov. 3. 24. thou shalt take thy rest in safety c Free from dangers and the fear of them because of God's fatherly Providence watching over thee when thou canst not watch over thy self 19. Also thou shalt lie down and none shall make thee afraid yea many shall †Heb. intrâ—… thy face Ps. 45. 12. make suit unto thee d Desiring thy favour and friendship because of thy great power and riches and eminent felicity See Gen. 26. 26 c. 20. But the eyes of the wicked shall fail e Or be consumed either with grief and tears for their sore Calamities Or with long looking for what they shall never attain as this phrase is taken Psalm 69 3. Ier. 14. 6. Lament 4. 17. And this shall be thy condition O Iob if thou persistest in thine impiety and †Heb. fligâ—… shall perish from them they shall not escape f They shall never obtain deliverance out of their Distresses but shall perish in them and * Ch. 8. 14. 18. 14. their hope shall be as ‖ Or a pâ—…ff of breath the giving up of the ghost g i. e. Shall be as vain and desperate as the hope of life is in a man when he is at the very point of death Or as a puff of breath which is gone in a moment without all hopes of recovery CHAP. XII 1. ANd Iob answered and said 2. No doubt but ye are the people a You three and you onely are the people i. e. people of all people for eminency of wisdom the onely company of reasonable Creatures all others are but fools or beasts You have engrossed all the reason of Mankind and each of you have as much wisdom as an whole people put together It is an Ironical Expression as the next Verse sheweth and wisdom shall die with you b All the wisdom and knowledge of divine things which is in the World lives in you and will die and be utterly lost when you die This you think of your selves and this makes you so confidently and peremptorily deliver your Opinions and give Laws to me and all mankind and even to God himself 3. But * Câ—… 1â—… 2. I have an †〈◊〉 understanding c Heb. an heart which is oft put for the understanding as Iob 34. 34 Ier 5. 21. Acts. 8. 22. i. e. God hath given me also the knowledge and ability to judge of these matters as well as ye †〈…〉 I am not inferiour to you d In these things which he speaketh noâ—… in a way of vain-glorious boasting but for the just and 〈◊〉 vindication both of himself and of that cause of God which for the matter and substance of iâ—… he maintained as God himself attests Iob 42. 7 yea †〈…〉 who knoweth not such things as these e The truth is neither you nor
Profession and Practice of Godliness that they will stir up themselves against them in holy Indignation and will oppose their wicked courses and will prefer afflicted Piety before prosperous Iniquity 9. The righteous also shall hold on his way y i. e. Shall persist in that good way into which he hath entred anâ—… not be turned from it by any afflictions which may befall himself or any other good men nor by any contempt or reproach cast upon them by the ungodly by reason thereof and he that hath clean hands z i. e. Whose life and the course of his Actions is holy and righteous which is a sign that his heart also is pure and perfect †〈…〉 shall be stronger and stronger a Shall not be shaken and discouraged by the grievous afflictions of the godly nor by the bitter censures and reproaches of Hypocrites or wicked men cast upon them for that cause but will be confirmed thereby and made more constant and resolute in cleaving to God and his ways and People in spight of all difficulties and miseries 10. But as for you all * 〈◊〉 â—… â—…9 do ye return and come now b i. e. Come now again as this Phrase is oft used and renew the Debate as I see you are prepared and resolved to do and I am ready to receive you Or return into your selves and consider my cause again peradventure your second thoughts may be wiser for I cannot find one wise man c To wit in this matter None of you speak like wise or good men but like rash and heady persons you censure me as a rotten Hypocrite and misjudge of Gods waye and condemn the Generation of Gods Children upon frivolous grounds among you 11. * 〈◊〉 â—… 6. 〈◊〉 My days d The days of my life I am a lost and dying man and therefore the hopes you give me of the bettering of my condition are vain and groundless are past my purposes e Or my designs or thoughts to wit which I had in my prosperous days concerning my self and Children and the continuance of my happiness are broken off even †〈…〉 the thoughts of my Heart f Heb. the possessions of my Heart i. e. those thoughts which in a great measure possessed my Heart which were most natural and familiar and delightful to me All my thoughts and designs and hopes are disappointed and come to nothing 12. They g Either 1. my Friends Or 2. my Sorrows of which he is here speaking Or 3. my thoughts last mentioned Possibly these words may be joined with them thus The thoughts of my heart change the night into day change the night into day h They do so uncessantly pursue and disturb me that I can no more rest and sleep in the dark and silent nights than in the midst of the light and tumults of the day Or they change the day into night Heb. they put the night for or instead of as the Hebrew Lamed is elsewhere used the day i. e. They make the day as sad and dark as the night to me So it seems best to agree with the following branch of the Verse the light is †〈◊〉 〈◊〉 short i i. e. The day-light which oft times gives some little comfort and refreshment to men in misery seems to be gone and fled as soon as it is begun because of darkness k i. e. Because of my grievous pains and torments which follow me by day as well as by night 13. If I wait l If I should give way to those hopes of my deliverance and restauration which you suggest to me †〈…〉 the Grave is mine House m I should be sadly disappointed for I am upon the borders of the Grave which is the only House appointed for me instead of that goodly house which you promise to me here upon condition of my Repentance I have made my Bed in darkness n I expect no other rest but in the dark Grave for which therefore I prepare my self 14. I have †〈…〉 said to Corruption o Heb. To the pit of corruption the Grave thou art my Father p I am near a kin to thee as being taken out of thee and thou wiltst receive and embrace me and keep me in thy house as Parents do their Children to the Worm thou art my Mother and my Sister q Because of the same original and the most strict and intimate Union and Conjunction between me and the Worms 15. And where is now my hope r And what then is become of that hope which you advised me to entertain As for my hope s i. e. The fulfilling of my hope or the happiness which you would have me expect Hope being put for the thing hoped for as Prov. 13. 12. 1 Cor. 9. 10. who shall see it t No man shall see it it shall never be 16. They u Either 1. They that would see my hope they must go into the Grave to behold it Or rather 2. My hopes of which he spake in the singular number v. 15. which he here changeth into the plural as is very usual in these Poetical Books shall go down to the bars of the pit x i. e. Into the closest and innermost parts of the Pit My hopes are dying and will be buried in my Grave when our rest together is in the dust y So the sense is when those Spectators together with my self shall be in our Graves Heb. Seeing that as this Hebrew Particle im oft signifies or certainly as it is used Numb 17. 13. Iob 6. 13. and elsewhere our rest shall be together in the dust i. e. I and my hopes shall be buried together CHAP. XVIII 1. THen answered Bildad the Shuhite and said 2. How long will it be ere ye a Either 1. You my Brethren Why do you not give over discoursing with Iob who is wholly transported with rage and not fit to be discoursed with at least until both you and he have better considered what to say Or rather 2. Thou O Iob of whom he speaks here as also v. 3. in the plural number either because there were some other person or persons present at this Debate who by their words or gestures shewed themselves favourers of Iob's cause or because it was a common Idiotism of the Eastern Language to speak thus of one person especially where he was one of Eminency or Authority Iob's Speeches were generally longer than his friends and they seemed very tedious to them make an end of words Mark b Consider the matter and our words better Or inform us Heb. make us to understand Seeing thou lookest upon us as ignorant and brutish men as it follows do thou instruct and inform us Cease cavilling and railing and produce thy strong Reasons that we may consider and answer them or yield to them and afterwards we will speak 3.
to whom I imparted all my Thoughts and Counsels and Concerns abhorred me and they whom I loved u Sincerely and fervently which they so ill require He saith not they who loved me for their love had it been true would have continued in his affliction as well as in his prosperity are turned against me 20. * Chap. 30. 30. Psal. 102. 5. Lam. 4. 8. My bone x i. e. My bones the Singular collectively put for the Plural as Chap. 2. 5. Prov. 15. 30. cleaveth to my skin y To wit immediately the fat and flesh next to the skin being consumed The sense is I am worn to skin and bone See the same phrase Psalm 102. 5. Or as the Particle and being often so used as hath been observed before to my flesh i. e. either as formerly it clave to my flesh Or as near and as closely as it doth to these remainders of flesh which are left in my inward parts ‖ Or as and to my flesh z and I am escaped with the skin of my teeth a I am scarce sound and whole and free from sores in any part of my skin except that of my Jaws which holdeth and covereth the roots of my Teeth This being as divers observe the Devils Policy to leave his mouth untouched that he might more freely express his mind and vent his blasphemies against God which he supposed sharp pain would force him to do and which he knew would be of pernicious consequence not onely to Iob but to others also 21. Have pity upon me have pity upon me O ye my friends b For such you have been and still pretend to be and therefore fulfil that relation and if you will not help me yet at least pity me for the hand of God hath touched c i. e. Smitten or afflicted me sorely as this word is oft used as Chap. 1. 11. Psalm 104. 32. me 22. Why do ye persecute me as God d Either 1. as God doth or rather 2. as if you were gods and not men as if you had the same infinite knowledge which God hath whereby you can search my heart and know my hypocrisie and the same soveraign and absolute Authority to say and do what you please with me without giving any reason or account of it which is indeed the Prerogative of the great God but it belongs not to you who are men and therefore liable to mistake and mis-judging and such as must give an account to God of all their words and carriages towards their Brethren and particularly towards persons in affliction and withal subject to the same Diseases and Calamities under which I groan and therefore may need the pity which I expect from you and are not satisfied with my flesh e i. e. With the consumption and torment of my whole body but add to it the vexation of my spirit by grievous reproaches and censures but are 〈◊〉 〈◊〉 or Liâ—… that are not contented with devouring the 〈◊〉 of their pâ—…y but also break their bones 23. †Heb. who will give c. Oh that my words f Either 1. the following and famous confession of his Faith v. 25 c. Or rather 2. all his foregoing discourses with his Friends which he was so far from disowning or being ashamed of that he was desirous that all Ages should know that they might judge between him and them whose Cause was better and whose Arguments were stronger were now written oh that they were printed in a book 24 That they were graven with an iron pen g Of which also there is mention Ier. 17. 1. and lead h Or or lead or with lead the Particle and being oft so used as Gen. 4. 20. Exod. 1. 6. Ier. 22. 7. For this Lead may be either 1. the Writing-pen which might be either of Iron or of Lead For though Lead be of it self too soft yet there was an Art of tempering Lead with other Metals to such a degree of hardness that it could pierce into a Rock as they did also temper Brass so that they could make Bows and Swords of them Or 2. the Writing-table for the Ancients did use to write divers things in Lead as is well known Or 3. the Writing-Ink as I may call it For they used to grave the Letters in a Stone with an Iron Tool and then to fill up the Cuts or Furrows made in the Stone with Lead that the Words might be more plainly seen and read in the rock for ever 25. For i This is the reason of his great Confidence in the goodness of his Cause and his willingness to have the matter depending between him and his Friends published and submitted to any Tryal because he had a living and powerful Redeemer to plead his Cause and vindicate his person from all their severe censures and to give sentence for him I know k I have no knowledge nor confidence nor hope of restitution to the prosperities of this life yet this one thing â—… know which is more comfortable and conâ—…iderable and therein I rejoâ—…ce though I be now a dying man and in a desperate condition for this life that my redeemer l In whom I have a particular interest and he hath a particular care of me Quest. What Redeemer and what Deliverance doth Iob speak of in this and the two following Verses Answ. Some late Interpreters understand this place metaphorically of God's delivering Iob out of his doleful and desperate Condition and restoring him to his former splendour and happiness in the World it being a very usual thing in Scripture to call eminent Dangers or Calamities by the name of Death as Psalm 22. 15. 88. 4. 5. Ezek. 37. 11 12. 2 Cor. 11. 23. And great and glorious Deliverances by the name of quickning and resurrection as Psalm â—…1 20. Isa. 26. 19. Rom. 11. 15. But the most Interpreters both ancient and modern understand it of Christ and of his Resurrection and of Iob's resurrection to life by his power and favour Which seems most probable for many reasons 1. From that known Bule that a proper and literal Interpretation of Scripture is always to be preferred before the Metaphorical where it suits with the Text and with other Scriptures 2. From the Hebrew word Goel here used which although sometimes it be used of God absolutely or essentially considered yet it most properly agrees to Jesus Christ For this word as all Hebricians know is primarily used of the next kinsman whose Office it was â—…o redeem by a price paid the sold or mortgaged Estate of his deceased kinâ—…man Levit. 25 25 and to revenge his death Num. 35. 12. and to maintain his Name and Honour by raising up Seed to him Deut. 25. 5. All which most fitly agrees to Christ who is ouâ—… nearest kiniman and brother Heb. 2. 11. as having taken ouâ—… Nature upon him by Incarnation who also hath redeemed that everlasting Inheritance which
his vehement desire and longing for that blessed time and state The reins are oft put for earnest desires or affections whereof they are supposed to be the seat as Iob. 38. 36. Prov. 23. 16. And men are oft in Scripture said to be consumed or eaten up or the like by ardent affections as Psalm 69. 19. 84. 2. and 119. 81 82. Iohn 2. 17. 28. But a Or Therefore because this is my case and my â—…aith and hope in God ye should say b So the Future is used Potentially as it is Obad. v. 12. and the sense is It would become you or it is your duty upon this account to say Or you will say i. e. Either 1. I hope you will say so and that you will be more moderate in your censures and expressions concerning me as being convinced and sweetned by this sincere and solemn profession of my Faith and Hope Or 2. Peradventure you will say to wit by way of excuse for your selves why persecute we him c So it is a correction of themselves seeing things are thus with him we are blame-worthy that we have persecuted him with such bitter Invectives and we will do so no more Or wherein or how for so that Particle is sometimes used as the Learned observe do we persecute him as â—…e chargeth us v. 22. He accuseth us falsly and without cause given on our parts So it is an Apology for their hard speeches against him which Iâ—… puts into their mouths as their exception to his charâ—…e which he mentioned v. 22. and upon that occasion falls into a most serious and pathetical exclamation v. 23 24. and into a most solemn declaration of his Faith in God his Redeemer v. 25 26 27. and after that digression he resumes the former matter and â—…ere propounds an Objection to which he gives a severe Answer which may seem to suit much better with this than with the former Exposition ‖ 〈…〉 seeing the root of the matter is found in me d These words contain either 1. a Motive or Reason why they should correct themselves for persecuting him and desâ—…st from it because saith Iob the root of the matter or word is in me The root notes the occasion or the foundation or the truth and substance of a thing And by this matter or word may be meant either 1. that famous profession of his Faith and Confidence in God v. 25 26 27. which saith he I have not uttered vaingloriously or hypocritically but from my very heart wherewith I believe what I have spoken with my mouth as is said upon another occasion Rom. 10 9 10. This Word or Faith is rooted in mine heart as it should be Matth. 13. 21. Col. 2. 7. I am no Hypocrite as you asperse me but an upright person having a root of true Religion in me which therefore should allay your Censures and make you willing to bear with some circumstantial defects or mistakes in my discourses or miscarriages into which my passion and pain might transport me and make you repent of your cruel usage of a truly good man But although Iob had this root in his heart yet this was doubâ—…ed of and not discernable by Iob's Friends and therefore could be no argument to them Possibly it might be better to understand by this root of the word to wit of God's word which is oft called the word by way of eminency the foundations or fundamental Truths of Divine Doctrine which Iob held as appeared by this glorious Confession howsoever he might err in the matter of Controversie with them which being a difference in lesser things they should mildly have born with it and not aggravated it and traduced him as if thereby he had renounced God and the very Principles of Religion as they did Or 2. the word or thing under debate among them So the sense may be this The root or truth of the thing deâ—…ated by us is with me i. e. is on my side Your discourses and arguments have no truth nor solidity in them as mine have You speak whatever cometh into your minds and mouths but my discourses are rooted or grounded upon sound knowledge and deep consideration But this was no convincing answer for they could easily retort the same thing upon him again and their affirmation might seem as good as his for it was only a begging of the thing in question Or rather 2. a desâ—…nce of themselves and of their former sharp and severe discourses which Iob called Persecution v. 22. And having made a short but vehement and important digression v. 23 c. he returns to the main question between them here And the sense of this Verse with submission to better judgments seems to me to be plainly this But ye will say i. e. I know will object against my Charge How or wherein or why do we persecute him Why doth he charge us with so black a Crime seeing or for as Vâ—… is oft used the root i. e. the Foundation or Cause or occasion of the word i. e. of those words or passages of ours which are so ill taken or of the matter i. e. of the thing now debated among us is in me i. e. Iob gives the occasion to it by his boisterous passions and wicked expressions against God which we neither can nor ought to endure but are to be sharply reproved And so this Verse contains their Objection or Apology which Iob puts into their mouths to which he makes a sharp and suitable reply in the following Verse 29. Be ye afraid of the sword e i. e. Of some considerable judgment to be inflicted on you which is called the sword as Deut. 32. 41. and oft elsewhere Do not please your selves with such pretences and crafty evasions as if the blame were wholly in me not in you God will not be mocked by you He sees and will punish your most unrighteous and uncharitable judgment of me and dealing with me for wrath bringeth the punishment of the sword f For that wrath or fury which is in your hearts and breaks out of your lips against me doth deserve and will certainly bring upon you 〈◊〉 punishment Heb. punishments or iniquities but iniquity is oft put for punishment of the sword i. e. a dreadful judgment from God Or without any supplement except that which is generally understood for wrath that sin of wrath or rage against a man especially against one in affliction is an iniquity Heb. iniquities the Plural number being used by way of aggravation as Psalm 73. 22. and elsewhere Or of the iniquities the Hebrew prefix Meâ—… being here understood as it is in many other places of the sword i. e. one of those iniquities which use to be or are fit to be punished by the sword i. e. by some eminent judgment as Iob 31. 19. An iniquity of the judges is an iniquity to be punished by the judges as our Translation hath it that ye may know
say c It is a defective speech and may be thus supplied Thus it was or God thus left you to your own weakness and mistakes and impertinent discourses lest ye should say c. i. e. lest you should ascribe the conquering or silencing of Iob to your own wisdom age and experience Or lest you should â—…astingly 〈◊〉 We have discovered and said all that can or nâ—…d â—…e said in the Cause the sum and substance of the thing that which may fully and finally end the Controversie which is contained in the fâ—…lowing words We have found out wisdom God thrusteth him down not man d These are alledged by Eâ—…ihu in the person of 〈◊〉 three Friends or as their words The sense is The 〈◊〉 judgments which are upon Iob have not been brought upon him by man solely and originally for then there might have been some ground for Iob's complaints there might have been injustice or cruelty in them but immediately by the hand of God of that God who being Omniscient and just and true and mercifull would never have dealt thus hardly with Iob if he were not an Hypocrite and guilty of some very grâ—…ss though secret 〈◊〉 which is the ground-work of our discourses But â—…aith Elâ—… this Argument doth not satisfie me and therefore bear with me if I seek for better 14. Now he hath not †Heb. 〈◊〉 directed his words against me e I am not engaged in this discourse by any provoking words of Iob as you have been which hath drawn forth your passions and byassed your judgments but meerly from zeal for the vindcation of God's honour and love to truth and justice and a â—…cere desire to administer to Iob matter both of conviction and of comfort neither will I answer him with your words f i. e. with such words or arguments as yours either weak and impertinent or fierce and opprobricus 15. They g i. e. Iob's three Friends of whom he speaks sometimes in the second and here in the third person directing his speech to Iob and the Auditors of this disputation were amazed h They stood mute like persons amazed not knowing what to reply to Iob's arguments and wondring at his bold and confident assertions of his â—…ntegrity and of his interest in God under such sad and manifest tokens of God's just displeasure against him they answered no more i Although Iob gave them just occasion to reprove and confute him for his intemperate speeches and presumptuous and irreverent expressions concerning God †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left off speaking 16. When I had waited for they spake not but stood still and answered no more k Which he repeats as a strange and unreasonable thing that they should be silent when they had such obligations to speak for the vindication both of God's justice and of their own truth and reputation 17. I said I will answer also my part l I will take my turn and speak what they have omitted I also will shew mine opinion 18. For I am full of †Heb. 〈◊〉 matter m i. e. I have many things to say in this cause †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit within me n Either my own Spirit or Soul which is wholly dissatisfied with what hath been hitherto spoken and clearly apprehends what may silence Iob and end the dispute Or God's Spirit which he hath put in me the Spirit of Understanding which hath discovered the truth of the matter to me and the Spirit of Zeal which urgeth me to plead God's Cause against Iob. constraineth me o Forceth me to speak It is a Metaphor from a man or woman whose Belly is full with Wind or with a Child and is never at rest till it be emptied and eased of its burden 19. Behold my belly p i. e. My mind or heart which is oft called a man's belly as Iob 15. 35. Psalm 40. 8. Hab. 3. 16. Ioâ—… 7. 38. is as wine q As new Wine pent up close in a Bottle as the following words explain and determine it The Wine is here put for the Bottle in which it is by a common Metonymy which †Heb. is 〈◊〉 〈◊〉 hath no vent it is ready to burst like new bottles r i. e. Bottles of new Wine by the same general Figure for otherwise old Bottles are most apt to burst Matthew 9. 17. 20. I will speak †Heb. 〈◊〉 I 〈◊〉 〈◊〉 that I may be refreshed s That I may ease my mind of those thoughts which now oppress it I will open my lips and answer t I will not utter impertinent words but solid answers to Iob's arguments 21. Let me not I pray you accept any mans person u Do not expect that I should out of fear or respect to any of you speak partially but bear with my free and plain dealing with you all neither let me give flattering titles unto man z. x As I shall not censure and reproach Iob as an Hypocrite or profane person which you have done so neither shall I flatter him but faithfully reprove him for his exorbiâ—…ant speeches of God 22. For I know not to give flattering titles y i. e. I have neither skill nor will to flatter Iob or any man so as to debauch my Conscience or corrupt the Truth or speak falsly for his sake in so doing z i. e. If I should be guilty of that sin God would quickly and â—…orely punish me â—…or it Or without this supplement My Maker will quickly take me away to wit out of this world I dare not â—…atter any man because I consider I must shortly die and go to judgment to give an account of all my words and actions my maker would soon take me away CHAP. XXXIII 1. WHerefore Job I pray thee a Perceiving the errour of Iob's Friends and that by their violent and opprobrious speeches they had exasperated Iob's mind and thereby hindred the success of their discourses he applies himself to him in milder ways and treats him kindly thereby to gain his attention and affection that his words might have more acceptance with him hear my speeches and hearken to all my words b Not only to what may please thee but also to what may convince and reprove thee 2. Behold now I have opened my mouth c Now I have begun to speak and intend with thy good leave to proceed in my discourse with thee my tongue hath spoken †〈…〉 in my mouth d Heb. in or with my paâ—…ate for both Tongue and Palate are Instruments of Speech and that a man should speak plainly and distinctly which he designed to do it is necessary that his Tongue should oft-times touch the Palate or Roof of the mouth 3. My words shall be of the uprightness of my heart e I shall not speak passionately or partially as one resolved
being an infinite independent and self-sufficient being he is far exalted above all thy good or evil and thy righteousness may profit the son of man 9. By reason of the multitude m Or greatness This Verse is supposed to contain an argument to prove what he said v. 8. that one Mans wickedness may hurt another But he rather seems to begin a new matter and having answered one of Job's Objections to proceed to another which may be either 1. that which Job had oft complained of that he cried to God and God did not hear his cry which Elihu answers by a Parallel case of men crying out for oppression whom yet God doth not hear nor help and that for just reasons which he leaves to Job to apply to himself Or 2. that which Job had alledged Chap. 24. 12. and which might seem to reflect upon God's Providence This therefore Elihu repeats in this Verse and answereth in the following of oppressions they make the oppressed to cry n Not onely to murmur and complain but to cry out by reason of sore oppression and to cry to the Oppressours or others for pity and help they cry out by reason of the arm of the mighty o Because their Oppressours are too strong for them 10. But none p Few or none for few are oft can 〈◊〉 and accounted as none both in Scripture and other Authors of the great numbers of Oppressed Persons saith q To wit seriously or sincerely and it may be not so much as in word and profession where is God r They howl and cry out of men and to men but they seek not after God they do not acknowledge him in all their ways they praise him not for that ease and liberty and estate and other mercies which God gave them and by this unthankfulness they forfeit their mercies and therefore if God suffer Oppressoars to take them away they have no cause to complain of God but only of themselves they will not vouchsafe to pray to God seriously and fervently either to continue or to restore their lost mercies and therefore if God do not hear nor regard their brutish cries arising only from a natural sense of their misery it is not strange nor unjust my Maker s Who alone made me and whose power and providence preserveth me every day and who only can protect and deliver me All which were Obligations upon them to praise God and pray to him and depend upon him and aggravations of their gross neglect of God Heb. my Makers in the Plural number Which being used not only here but also Ecclis 12. 1. Isa. 54. 5. and that without any necessity when it might aswell have been put in the singular number yea though Elohim be Plural at it is Gen. 1. 1. plainly implies a Plâ—…rality of Persons in the Divine Essence of which see on Gen. 1. 26. who giveth * Pâ—…l 42. 8. songs t i. e. Matter of Songs great occasion to rejoyce and praise God in the night u Either I metaphorically taken i. e. in the night of affliction imply ing that they want not cause to bless God even in their afflictions Or rather 2. properly as this word is always used in Job one place excepted which is doubtful to wit Chap. 36. 20. which he may mention rather than the day either because oppressed Persons who in the day time are cruelly used by their Oppressours are permitted to rest in the night or because the hand and mercy of God is more manifest in the preservation and rest and sleep of the night than in the Blessings of the day which are procured by Mans industry or because the day is the time of Action the Night of contemplation when we do and ought to remember God's Mercies with thanksgiving compare Psal. 42. 8. 119. 62. 11. Who teacheth us more then the beasts x This is mentioned as a further aggravation of Mens neglect of God in their misery God hath given to men those gifts which he hath denied to Beasts Reason and Religion Wisdom to know God and themselves and their Obligations to God and their dependance upon him And therefore it ill becometh them to lye like Brute-creatures roaring and crying out in their miseries without taking any notice of God in way of Prayer or Praise and if they do so it is no wonder if God takes no notice of them of the earth and maketh us wiser then the fowls of heaven 12. There y Or Then as this Particle is used Psal. 14. 5. Eccles. 3. 17. Zeph. 1. 14 In that time or condition they cry but none giveth answer because of the pride of evil men z Either 1. of the Oppressours So this is the reason not of the last Clause why none answereth but of the former why they cry the latter Clause being therefore shut up within a Parenthesis and the words thus are to be transposed as some place them There they cry because of the pride of evil men but none giveth answer The reason whereof followeth in the next Verse Or rather 2. of the oppressed Persons And so there is no need of any Parenthesis or transposition And so these words contain one reason of the words immediately foregoing which is most natural and easie and usual to wit why none giveth answer i. e. why God doth not answer nor regard their cries because of their Pride c. because they are both evil wicked and impenitent and proud unhumbled for those sins for which God brought these miseries upon them and unsubdued to the Obedience of God 13. * 〈◊〉 27. 9. 〈◊〉 1. 28. 〈◊〉 29. 〈◊〉 1. 13. 〈◊〉 11. 11. Surely God will not hear vanity a Either 1. vain and light Persons that have no true Wisdom or solid Piety in them but are wholly addicted to vain and worldly things rejoycing immoderately when they have them and crying out for want of them as here they do Or 2. vain cries which proceed not from Faith or Piety but only from self-love and a natural sense of their misery which is common to them with brute-beasts The abstract is here put for the concrete as wickedness is oft put for wicked men and pride for proud Persons and the like neither will the Almighty b Though God be able to help them as this title of God implies and though he be the Judge of the World as the former Name of God signifies to whom therefore it belongs to right the Oppressed against the Oppressour yet in this case he justly reâ—…useth to help them regard it 14. Although thou sayest thou shalt not see him c Or thou canst not see him the future Tense of the Indicative Mood being oft put potenâ—…lly i. e. Thou canst not have thy desire in appearing and pleading thy cause before him So this is a new matter and Elihu answers another Objection of Iobs of which see Chap. 23. 8 9. and
6 7. Ier. 32. 18. Luk. 6. 38. as elsewhere it is said to return upon his Head 14. I †〈◊〉 wâ—…ked behaved my self b Heb. I walked Either to him to visit and Comfort him Or about the Streets whither my Occasions led me Though â—…alking is oft put for a Man's Carriage or Conversation †〈◊〉 as â—… 〈◊〉 〈◊〉 a Broâ—… 〈◊〉 as though he had been my friend Or brother I bowed down c Went hanging down my Head as Mourners used to do Isa. 58. 5. heavily as one that mourneth for his mother d He mentions the Mother rather than the Father Either because her tender Affection and Care and Kindness to him had more won upon his Heart and made him more sensible of the Loss Or because through the Depravation of Man's Nature Children are many times less sensible of their Fathers loss Or Death because it is Compensated with some Advantage to themselves which doth not usually happen upon the Mothers Death Some render it as a Mourning Mother for the loss of her Son But this doth not seem to suit so well with the Order of the Hebrew Words 15. But in mine †〈◊〉 Hâ—…lting 〈◊〉 38. 17. adversity e Heb. in my Halting i. e. When I was in great Danger of falling into Mischief When I had any Sickness or ill success in my Affairs and was almost lost for such are said to Halt Mich. 4. 6 7. Zephan 3. 19. See also Psal. 38. 17. Ier. 20. 10. they rejoyced and gathered themselves together f To wit against me as it is expressed in the next Clause Either because they were so full of joy at the Tydings that they could not contain it in their own Breasts but sought to Communicate it to others Or that they might insult over me and please and recreate themselves and one another with Discourses about it Or that they might consult how to improve the advantage which they now had against me to my utter Destruction * â—…ob 30. 1. 8. 〈◊〉 yea the abjects g Or viâ—…e Persons Either for the meanness of their Condition Or for their wickedness for which they were worthy to be beaten as the Phrase is Deut. 25. 2. Where the Hebrew word is of the same Root with this Or the Lame as this very Word is rendred 2 Sam. 4. 4. and 9. 3. to wit of their Feet as it is there expressed The Cripples that could not walk without Trouble and Pain were as forward as any to go to these Meetings upon this Occasion gathered themselves together against me and I knew it not h This may be added to express either their Hypocrisie and Pretences of Respect and Affection to him by reason whereof he had no Suspition of them nor of any such Practices of theirs Or his own Danger that he did not know and therefore could not prevent their Plots and Conspiracies against him Heb. and I knew not Which is by others and well may be rendred thus Even they whom I knew not they whom I was so far from provoking by any Injury that I never saw their Faces nor heard of their Names they did tear me i i. e. My good Name with Scoffs and Calumnies and Reproaches and Curses and ceased not k Heb. were not silent i e. Did thus unweariedly and continually 16. With hypocritical l Or Profanâ—… as this word signifies Iob 8. 13. and 1â—… 16. and 15. 34. and 17. 8. and as some add in all other places mockers m Whose common Practice it is to scoff at and deride others and me in particular in †Heb. Cake feasts n Or of or for a Cake Or a Morsel of Bread as this Word signifies 1 Kings 17. 12 13 and 19. 6 By which he further shews what vile and worthless Persons these were that would trangress for a Morsel of Bread as it is said Prov. 28. 21. They made themselves Buffoons and Jesters and accustomed themselves to Mock and deride David that thereby they might gain Admittance to the Acquaintance and Tables of great Men where they might fill their Bellies which was all that they sought for or got by it they gnashed upon me with their teeth o They used all Expressions of Rage and Hatred against me among which this was one Iob. 16. 9. Lament 2. 16. This they did to curry Favour with my great and potent Adversaries 17. LORD how long wilt thou look on o Like an idle Spectator without affording me any Pity or Help rescue my soul from their destructions †Heb. my onely One my darling p To wit my Soul as it is in the former Clause Heb. my onely One which is now left alone and forsaken by my Friends and hath none to trust to but God See on Psal. 22. 21. from * Psal. 57. 4. the lions 18. * Psal. 22. 25. 40. 9 10. 111. 1. I will give thee thanks in the great congregation q When I shall be restored to the Liberty of the publick Assemblies and solemn Feasts I will praise thee among * much people †Heb. strong 19. Let not them that are mine enemies †Heb. falsly wrongfully rejoyce over me neither let them wink with their eye r i. e. Mock me or insult over me as this Phrase signifies Prov. 6. 13. and 10. 10. * Psal. 69. 4. 109. 3. 119. 161. Lam. 3. 52. Joh. 15 25. that hate me without a cause 20. For they speak not peace s They are Enemies to all peaceable Counsels they breath out nothing but Threatnings and War but they devise deceitful matters t They use not onely open Violence but Deceit and subtil Artifices against them that are quiet in the land u Against me and my Followers who desire nothing more than to Live quietly and peaceably under Saul's Government 21. Yea they opened their mouth wide against me x Either 1. To devour me It is a Metaphor taken from wild Beasts when they come within reach of their Prey Or 2. to pour forth whole Floods of Scoffs and Slaunders and Contumelies and said * Psal. 40. 15. Aha aha y An Expression of Joy and Triumph See on Iob 39. 25 Psal. 40. 15. Heb. hath seen to wit what we have long desired and hoped for See the same or like Ellipsis Psal. 54. 7. and 59. 10. and 112. 8. our eye hath seen it z. 22. This thou hast seen a As they say they have seen so my Comfort is thou also hast seen and dost observe all their Plots and Threats and all my Distresses and Calamities which I suffer for thy sake Or be not Deaf to wit to my Prayers The same Word signifies both to be silent and to be Deaf See on Psal. 28. 1. O LORD keep not silence b O LORD be not far from me c Do not withdraw thy Favour and
Favour which is the 〈◊〉 that I desiâ—…e pardon all my sins which stand 〈◊〉 〈◊〉 Cloud between thee and me and fill me with Feaâ—… 〈◊〉 my Condition both here and hereafter make me not the reproach i Let not their Prosperity and my Misery give them Occasion to deride and Reproach me for my serving of thee and trusting in thee to so little purpose or Advantage of 〈◊〉 〈◊〉 k i. e. Of wicked Men who though they profess and think themselves to be Wiâ—…e yet indeed are Fools as is manifest from their Eager pursuit of fruitless Vanities v. 6. and from their Gross neglect of God and of his Service who onely is able to make them Happy 9. * Job 4â—… 4 5 I was dumb I opened not my mouth l To wit in way of Murmuring or Repining against thee oâ—… thy Providence as I promise I would be v. 1. For though when I looked onely to Instruments I was Discomposed and did at last speak a foolish Word yet when I did Recollect my self and looked up to thee the first Cause and Soveraign disposer of this and all other things I return to my former silence because thou didst it m What Either 1. And particularly Absolom's Rebellion wherein I acknowledge thy just Hand in punishing my sins Or 2. And more generally whatsoever is done in these Matters all the Events which befall all Men whether good or bad The Afflictions of the one and the Prosperity of the other All which are the Effects of thy Counsel and Providence in which all Men ought to acquiesce 10. * Job 9. â—…4 Remove thy stroke away from me n But although I may not I will not open my Mouth to Complain of thee yet I may open it to Complain and Pray to thee that thou wouldest take off the Judgment which thou hast inflicted upon me I am consumed o Help me therefore before I be utterly and irrecoverably lost by the †Heb. Conflict blow of thine hand 11. When thou with rebukes p i. e. With Punishment which are oâ—…t sâ—… called See Psal. 6. 1. and 76. 6. dost correct man for iniquity q i. e. Dost punish him as his iniquity deserves thou makest †Heb. that which is desired in him to â—…elt away his beauty r Heb. his Desire i. e. His desiderable things as this Word signifies Lam. 1. 11. Dan. 9. 23. and 1â—… 3. 11. 19. His Comeliness Strength Wealth and Prosperity and all his present Excellencies or Felicities to consume away like a mâ—…th s Either 1. Passively as a Moth is quickly and easily crushed to Pieces with a touch as this Phrase is used Iob 4. 19. Or 2. Actively as a Moth consumeth a Garment as it is Iob 13. 28. Isa. 50. 9. to which God Compareth himself and his Judgments secretly and insensibly consuming a People Isa. 51. 8. Hoâ—…a 5. 12. * Vers. 5. surely every man is vanity t And this Confirms what I said v. 5. That every Man is Vanity Which though men in the height of their Prosperity will not believe yet when God Contendeth with them by his Judgments they are forced to acknowledge it Selah 12. Hear my prayer O LORD and give ear unto my cry hold not thy peace at my Tears u Joyned with my Prayers Heb. 5. 7. * Lev. 25. 23. 1 Chr. 29. 15. Psal. 119. 19 Heb. 11. 13. 1 Pet. â—… 11. for I am a stranger x Though I be not onely a Native but either anointed or actually King of this Land yet in Truth I am but a Stranger both in regard of my very uncertain and short Continuance here where I am onely in my â—… Journey or Passage to my real and long Home which is in the other World and in Respect of the many wants and Hardships and Contempts and Injuries to which I am exposed as men usually are in strange Lands And therefore I greatly need and desire thy Pity and Help Oh thou who art the Patron of Strangers whom thou hast Commended to our Care and kindness Exod. 12. 48. Levit. 19. 33. and 25. 35. c. with thee y Either 1. In thy sight or Judgment and therefore truly We are apt to flatter our selves and can hardly believe that we are but Strangers here where we seem to have settled Habitations and Possessions but thou knowest the Truth of the Business that we are really such Or â—… In thy Land or Territory in which I sojourn onely by thy leave and Favour and during thy Pleasure as this whole Phrase is used Levit. 25. 23. whence these Words are taken is also v. 35 36. 39. 40. 45. 47. where that Branch of it with thee is so meant And withal this Phrase both here and Levit. 25. 23. may have a further Emphasis in it implying that every Israelite and particularly David himself in Respect of men were the Proprietors or owners of their Portions of which no other man might deprive or dispossess them and therefore David's Enemies had done wrongfully in banishing him from his and from the Lords inheritance but yet in Respect of God they were but strangers and God was the onely Proprietor of it and a sojourner as all my fathers were z Both in thy Judgment expressed Levit. 25. 23. and in their own Opinion Heb. 11. 13. c. Upon which Account thou didst take a special Care of them and therefore do so to me also 13. O spare me ‖ Or Cease from me i. e. From afflicting me do not destroy me My Life at best is but short and miserable as I have said and thou knowest sufficient for it is the Evil thereof do not add Affliction to the Afflicted that I may recovâ—…r strength †Both in my outward and inward Man both which are much weakened and oppressed Or that I may be Refreshed or Comforted eased of the Burden of my sins and thy Terrors Consequent upon them and better prepared for a Comfortable and happy Dâ—…solution before I go hence * Heb. Before I go to wit unto the Grave as this Phrase is used Gen. 15. 2. and 25. 32. or the way of all the Earth as the Phrase is Compleated Iâ—…s 23. 14. or whence I shall not return as it is Iob 10. 21. or which is all one into that place and state in which I shall not be to wit amongst the Living or in this World as this Phrase is frequently used both in Scripture as Gen. 5. 24. Gen. 37. 30. and 42. 36. and in Heathen Authors Of which see my Latin Synopsis and be no more PSAL. XL. The ARGUMENT This Psalm is a Celebration of God's great Goodness and Mercy vouchsafed unto him and all his People It is certain and Evident that David speaks some things in this Book of Psalms in his own Name and Person and some things in the Name and Person of Christ of whom he was an eminent Type
Church which were Iews Or the Psalmist may speak this in the Name of the whole Church which then were Israelites onely but afterwards were made up of Iews and Gentiles unto which all particular Believers were to submit themselves in and for the Lord. and the nations under our feet 4. He shall choose g i. e. He will appoint and bestow upon us This Verb of the future Tense may seem to agree well with the Gentiles because this Blessing was not now present but future and so the Sence designed by the Holy Ghost may be this though at present we are wicked and wretched Creatures and Strangers to the Common wealth of Israel yet there is a time coming wherein God will chuse or take us into the Number of his Children by gracious Adoption But futures are Variously rendred and accordingly the Vulgar Latin Syriack and Arabick render this Word He hath chosen The Châ—…dee renâ—…ers this and the following Words He will take Pleasure in us so as to give us our Inheritance our inheritance h Either the Land of Canaan Or Heaven which was typified by that Land Or rather God himself who is called his peoples Portion or Iâ—…heritance as Psal. 16. 5. and 73. 26. and elsewhere or the Presence and Worship and Blessing of God This God had chosen for the Israelites and resolved to chuse or set apart for the Gentiles for us the excellency i Or Glory wherein Iacob gloryed and excelled all other People See Ezek. 24. 21. Aâ—…os 6. 8. and 8. 7. of Jacob k Either 1. Of the Person of Iacob Who though he never had the Possession of the Land of Canaan yet had the Lord and his Presence and Blessing for his Inheritance Or rather 2. Of the People of Iacob or Israel who are frequently called Iacob as Numb 23. 7. 10. 23. Psal. 14. 7. and 44. 4 c. for these did actually enjoy the promised Inheritance of 〈◊〉 and the Presence of God in his Sanctuary whom he loved l This he addes Partly as the reason why he chose such a noble Inheritance for them not for any peculiar worth in them more than in other People but onely for his free Love to them as he declareth 〈◊〉 7. 7. 8 and 9. 5. and Partly as an Evidence of the excellency of this Inheritance because it was chosen for 〈◊〉 beloved People Selah 5. * Psal. 〈◊〉 〈◊〉 25. God is gone up m This is meant litterally of the Ark wherein God was present which went or was carried up to the â—…ll of 〈◊〉 where the Tabernacle was erected for it and afterwards to the Hill of Moriah into the Temple which Solemnity was accompanied with the shouts and Acclamâ—…ions of the People and with the sound of Trumpâ—…ts but Mystâ—…ally it respects Christ's ascension in Heaven as maâ—… be gathered by Comparing this with Eph. 4. 8. where the like Words uttered concerning the Ark upon the same Occasion Psal. 6â—… 18. are directly applied to Christ's aâ—…cension with a shout the LORD with the sound of a trumpet 6. Sing praises n These words are repeated four times in this Verse to shew how Vehemeâ—…tly desirous the Psalmist was that God might have his due Praise and Glory and of how great necessity and importance it was to Men to perform this great though much neglected Duty to God sing praises sing praises unto our King o For so he is in a â—…pecial manner sing praises 7. For God is the King of all the earth p Not onely ours as I now said but also of all the Nations of the World and therefore he may well require and doth highly deserve all our Praises sing ye praises ‖ Or every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or siâ—…g 〈◊〉 Pâ—…al 45. with understanding q Not rashly oâ—…â—…ormally and Carelâ—…sly but seriously considering the greatness of this King whom you praise and what abundant Cause you have to praise and admire him Which is an intimation that the Matter of this Psalm is more sublime and important than ordinary 8. God reigneth over the heathen r i. e. Over all heathen Nations as being the King of all the Earth v. 7. Which was not true in Davids time but was fulfilled by Christ. God sitteth upon the throne s To wit as Judge and King exercising Dominion or Reigning as he now said this being onely another Expression of the same thing And this Holy Torone is either 1. The Ark upon which God was said to sit to govern the Israelites Or rather 2. Heaven which is oft called Gods Throne Psal 11. 4. Isa. 66. 1. whence God is said to behold and to rule all Nations of which general Dominion of God he here speaks And here Christ 〈◊〉 at his Fathers right Hand for that purpose of his holiness 9. ‖ Or the 〈◊〉 〈◊〉 of the People are gathered unto the People of the God of Abraham The princes of the people t Either 1. The heads of the Tribes of Israel who were gathered together to the Tabernacle or Temple upon solemn Feasts Or rather 2. The Princes or the 〈◊〉 or willing ones as this Word is rendred Pâ—…al 110 3 of the Gentiles who are here known by the Name of the People v. 1. 3. who were divided in their Principles and Interests and Religions but are now united and gathered together unto Christ laying their Scepters at his Feet and joyntly owning and promoting his Worship and Service So he speaks of the Conversion of the Gentiles although he mentions onely their Princes because their Conversion might seem to be most difficult in sundry Respects and therefore that being affirmed the Conversion of their People with or after them might very reasonably be supposed are gathered together even the people of the God of Abraham u So he explains the former Clause and shews what People he spake of and it is observable he doth not say the People of Abraham lest this should be appropriated to the Iâ—…raelites but the People of the God of Abraham i. e. which Worship the God of Abraham whether they be Iews or Gentiles So this is a Prophecy of the Conversion of the Gentiles which also is intimated by the Name here used which is not his Old and first Name Abram but his new Name Abraham given to him to signifie that he should be the Father of many Nations Gen. 17. 5. Or these Words with the former may be and are by divers learned Interpreters rendred thus The Princes of the People i. e. Of the Genâ—…iles are i. e. Shall be as is usual in Prophetick style 〈◊〉 unto which Particle is sometimes understood as 〈◊〉 5. 8. 〈◊〉 26. 10. Hose 2. 14. the People of the God of Abraham i. e. Unto the Iews and so both Iews and Gentiles shall â—…e united in one Religion and so God shall reign 〈◊〉 〈◊〉 〈◊〉 and be King of all the 〈◊〉 as is here said v. 7
Sea for Tarshish though Properly the Name of a Maritine place in Ciâ—…icia Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea as 1 Kings 10. 22. 2 Chron. 9. 21. Psal. 72. 10. Isa. 2. 16. Ier. 10. 9. are broken with an East-wind Albeit the Enemies of Ierusalem which are Compared to the raging Waters of the Sea in Psal. 46 2 3. may as fitly be Compared to Ships upon the Sea 8. As we have heard so have we seen q The predictions of the Prophets Either 2 Chron. 20. 14. or 2 Kings 19. 20. c. have been verified by the Events Or We have had late and fresh Experiences of such wonderful works of God as before we onely heard of by the Report of our Fathers in the city of the LORD of hosts in the city of our God God will establish it for ever r From this miraculous Deliverance we plainly see that God hath a singular Love to it and Care of it and therefore will defend her in all succeeding Ages against all her Enemies And so God would have done if Ierusalem had not forsaken God and forfeited his Favour and Protection Selah 9. We have thought of s It hath been the matter of our Serious and deep Meditation when we have been Worshipping there in thy Temple For when the Priests were offering Incense or Sacrifice the Religious People exercised themselves in holy Meditation or secret Prayer to God as may be gathered from Luk. 1. 10. and many other places of Scripture and from the Nature of the thing Or We have silently or Patiently waited for as some Anâ—…ient and other Interpreters â—…ender it thy loving kindness O God in the midst of thy temple 10. According to thy name O God so is thy praise t For this and such like glorious Actions thou art praised and acknowledged and Evidently proved to be such an one as thou hast affirmed thy self to be in thy Word God Almighty or Al-sufficient the Lord of Hâ—…sts the King of thy Church 〈◊〉 People and a strong Tower to all that trust in thee and all other things which thou art called in Scripture Thy Name is not an empty Title but is filled up with honourable and Praise-worthy Works answerable to it unto the ends of the earth thy right hand is full of righteousness u i. â—… Of righteous Actions by which thou discoverest thy Justice and Holiness in destroying the Wicked and incorrigible Enemies of thy People and in fulfilling thy Promises made to thy Church 11. Let mount x Synecdochically put for Ierusalem Zion rejoyce let the daughters of Judah y i. e. The other and lesser Cities and Towns or Villages i. e. all the People of Iudaâ—… for such are commonly called Daughters in Respect of the Mother City to which they are Subjects See Ios. 15. 45 and 17. 16. Psal. 45. 12. and 137 8. He mentions Iudah onely and not all Israel Partly because they were more immediately and Eminently concerned in Ierusalems Deliverance and principally because ten of the Tribes of Israel were now cut off from Ierusalem and from the Kingdom of David's House and possibly carried away Captive 2 Kings 18. 9 10. 11. be glad because of thy judgments z Upon thine and their Enemies At which they were glad not simply but because it was highly Conducible to God's Honour and to the Preservation and Enlargement of Gods Church in the World 12. Walk about Zion and go round about her a He speaketh Either 1. To the Enemies as Triumphing over them Or rather 2. To the People of that City and Kingdom who had been Eye Witnesses of this glorious work of God as appears from the following Verses tell the towers thereof b He bids them â—…ark well her â—…owers Bâ—…warks and Palaces here and v. 13. not with vain Ostentation or Carnal Confidence for he had said that God onely was their Refuge v. 3. but with thankfulness to God when they should find upon Enquiry that not one of them was demolished or â—…ny way defaced by so potent an Enemy 13. * 〈◊〉 sâ—…t your 〈◊〉 〈◊〉 〈◊〉 Mark ye well her bulwarks ‖ 〈◊〉 〈◊〉 consider c Or Exalt or Admire her palaces that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy by which they hold and enjoy all their Blessings and to trust in God in the like Difficulties for the Future 14. For this God e is our God for ever and ever he will be our guide even unto death f Who hath done this great Work i. e. Whilest we have a being Birth and Life â—…nd the several Ages of Life and Death are oft ascribed to Churches and Commonwealths both in Scripture and in other Authors This Promise was made to the Old and earthly Ierusalem upon Condition of their Obedience wherein they failing so grossly lost the benefit of it but it is absolutely made good to the New and Heavenly Ierusalem the Church of Christ. PSAL. XLIX The ARGUMENT This Psalm is Penned upon the same Occasion with Psal. 39. and 73. to wit upon the Contemplation of the afflictions of Gods People and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation and to shew that all things being Considered good Men have no cause for immoderate Dejection of Spirit nor wicked Men for glorying in their present Felicities To the chief musician a Psalm ‖ Or of for the sons of Korah 1. HEar this all ye people a Heb. All People Iews or Gentiles For all are concerued in this Matter as being apt to stumble and murmur at it give â—…ar all ye inhabitants of the World 2. Both * Psal. 6â—… 9. low and high rich and poor tother 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me for I am about to speak not of Vulgar and Trivial tâ—…ngs or 〈◊〉 as come suddenly into my Mind and rush as 〈◊〉 out of my Mouth but of such things as are the râ—…sult oâ—… my most 〈◊〉 and considerate thoughts and such aâ—… iâ—… 〈◊〉 obâ—…rve them and lâ—…y them to Heart will make you truly 〈◊〉 and keep you from those Errors and Follies and 〈◊〉 which the generality of Mankind for want of a right understâ—…g do run into 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3â—… I will incline mine ear c This is another Argâ—…ment to perswade them to hâ—…rken to him I will hearken what God by his Spirit speaks to me and that and nothing else will I now speak to you and therefore it is well worth your hearing I also shall joyn with you in attending to it that whilst I â—…each you I my self may learn the same Lesson For as Ministers now teach themselves whilst they teach
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
his heart may discover itself c Heb. but his delight is in the discovery of his own heart i. e. in uttering that folly and wickedness which is in his heart being more forward to speak than to hear which is one badge of a fool 3 When the wicked cometh d Into any place or company then cometh also contempt e Either 1. Passively he is justly contemned and reproached by those who converse with him Or rather 2. Actively he despiseth and scorneth all Instruction and Reproof neither fearing God nor reverencing Man For he seems here to note his sin rather than his punishment and with ignominy reproach f And he doth not only contemn others in his heart but sheweth his contempt of them by ignominious and reproachful expressions and carriages 4 * Chap. 20. 5. The words of a mans g i. e. A wise mans as the next clause explains this who is worthy of the name and hath the understanding of a man in him This Hebrew word oft-times notes an eminent or excellent person and therefore is opposed to Adam which designs any ordinary man mouth are as deep waters h Full of deep Wisdom and the well-spring of wisdom as a flowing brook i That Wisdom which is in his heart is continually pouring forth wise and good counsels 5 * Lev. 19. 15. Deut. 1. 17. 16. 19. Chap. 24. 2â—… It is not good k i. e. It is a most wicked and hateful thing See on Prov. 17. 15 26. to accept the person l To favour his unrighteous cause of the wicked to overthrow the righteous in judgment 6 A fools lips enter into contention m A fool by his rash and wicked speeches provoketh others to quarrel with him and as it follows to strike him and his mouth calleth for strokes n Procureth strokes to himself 7 * Chap. 10. 14. 12. 13 13. 3. Eccl. 10. 12. A fools mouth is his destruction and his lips are the snare of his Soul 8 * Ch. 12. 18. 26. 22. The words of a ‖ Or whisperer tale-bearer o Who privily slandereth his Neighbour are ‖ Or like as as wounds p Deeply wound the Reputation and afterwards the Heart of the slandered person Compare Prov. 12. 18. Or as others render the word are as smooth or flattering i. e. they really are so the particle as being oft used to express the truth of the thing as hath been noted before See also Ioh. 1. 14. They are softer than Oil as is said Psal. 55. 21. For slanderers use to cover and usher in their calumnies with pretences of kindness and compassion to them whom they traduce ‖ Or but. when men are wounded and they go down into the †Heb. Chambers in nermost parts of the belly q They wound mortally piercing to the very heart which is oft meant by the belly as Iob 15. 35. 32. 19. c. 9 He also that is slothful in his work is brother to him that is a great waster r They are alike though they take several paths yet both come to one end even to extream want and poverty 10 * â—… Sam. 22. 〈◊〉 Psal. 18. 2. 〈◊〉 1. 61. 〈◊〉 91. 2. 〈◊〉 â—… The name of the LORD s i. e. The Lord as he hath revealed himself in his works and especially in his word by his Promises and the Declarations of his infinite perfections and of his goodwill to his people is a strong tower t Is sufficient for our Protection in case of the greatest dangers the righteous u Which limitation he adds to beat down the vain confidences of those men who though they live in a gross neglect and contempt of God will expect Salvation from him runneth into it and †〈◊〉 is set 〈◊〉 is safe 11 * 〈◊〉 10. 15. The rich mans wealth is his strong city and as an high wall in his own conceit u He trusts to his Wealth as that which will either enable him to resist his enemy or at least purchase his favour 12 * 〈◊〉 11. 2. Before destruction the heart of man is haughty x Pride is a cause and presage of ruine as is noted Prov. 16. 18. and before honour is y Or goeth This clause we had Prov. 15. 33. humility 13 He that †〈◊〉 returneâ—… 〈◊〉 answereth a matter before he heareth it z Before he hath fully heard and considered what another is speaking about it it is folly and shame a It is a shameful folly though he seek the reputation of a wise man by it as if he could readily and throughly understand all that another can say before he hath uttered it unto him 14 The spirit b i. e. The soul to wit which is unwounded as appears by the opposite branch of the verse which is vigorous and chearful supported by the sense of Gods Love and the Conscience of its own Integrity and the prospect of its present Peace and future Happiness of a man will sustain his infirmity c Will easily support him under any bodily or outward troubles as Gods people have oft found by experience but a wounded d Dejected with the sense of its own guilt and misery spirit who can bear e It is most grievous and intollerable without divine assistance 15 The heart of the prudent getteth knowledg f By employing his thoughts and studies upon it and the ear of the wise getteth knowledge g By a greedy and diligent attention to those from whom he may learn it 16 * Chap. 17. 8. 〈◊〉 â—…1 14. A mans gift maketh room for him h Procures him free access to great men Heb. enlargeth him as this very Phrase is rendred Psal. 4. 1. and elsewhere freeth him from straits and oppressions and bringeth him before great men i Gets him favour and free conversation with them 17 He that is first in his own cause k He that first pleadeth his cause seemeth just l Both to himself and to the Judg or Court by his fair pretences but his neighbour cometh m To contend with him in judgment and to plead his cause and searcheth him n Examineth the truth and weight of his Allegations and disproveth them and detecteth his weakness Or discovers him for seeking or searching are oft put for finding as Prov. 17. 9 19. and elsewhere 18 The lot causeth contentions to cease o By determining the matters in difference and parteth p Maketh a partition giveth to every one what is right or meet by the disposition of divine Providence between the mighty q So it doth also between mean persons but he mentions the mighty because they are most prone to contention and most fierce and intractable in it and most capable of doing great mischief to themselves and
of Religion to sin neither say thou before the angel x Either 1. the blessed Angels the Singular Number being put for the Plural who are present in the publick Assemblies in which these Vows were generally paid Psal. 66. 13. where they observe both the matter and manner of mens Religious performances as appears from 1 â—…or 11. 10. who as they rejoice in the conversion of a Sinner Luke 15. 10. So are displeased with the sins of men and especially such as are committed in or against the Worship of God that it was an errour y Or 2. Christ who in the Old Testament is frequently called an Angel as hath been oft noted before and the Angel of the Covenant Mal. 3. 1. because even then he acted as God's Messenger appearing and speaking to the Patriarchs and Prophets in his Fathers Name as a presignification of his future Incarnation and who is and was in a special manner present in all religious Assemblies and being Omniscient and Omnipresent exactly knew and observed all the Vows which men made and whethen they did perform or violate them Or rather 3. the Priest or Miâ—…ter of Holy things who was to require of the People the paymâ—… of their Vows to whom all Sacrifices for sins of ignorance or â—…rs about Vows or other things were to be brought Lev. 5. 4 5. For such Persons are oft called Angels or as this Hebrew word is commonly rendred Messengers as Iob 33. 23. Mal. 2. 7. Revel 1. 20. And this Title seems to be given to the Priest here not without some Emphasis because the Vow made to God was paid to the Priest as one standing and acting in God's Name and Stead and it belonged to the Priest as God's Angel or Ambassadour to discharge Persons from their Vows when there was just occasion so to do I did foolishly and unadvisedly in making such a Vow and therefore I hope God will excuse me and instead of that which I had vowed accept of a Sacrifice for my ignorance according to his Law for sins of Ignorance Levit. 4. 2. 5. 15. Numb 15. 26. wherefore should God be angry z Why wilt thou provoke God to anger at thy voice a Either 1. at the Vows which thou hast hastily uttered with thy Mouth as he said above Or rather 2. at these frivolous excuses wherewith thou deludest thy own Conscience and vainly imaginest that thou canst deceive God himself and destroy the work of thine hands b Blast all thy Contrivances and Labours and Estate gotten by thy Labours and particularly that work or enterprize for the success whereof thou didst make these Vows which being as thou thinkest finished thou refusest to pay thy Vows but know that God can quickly unto that which thou hast done and plentifully repay thine indignities and injuries offered to him into thine own Bosom 7 For in the multitude of dreams and many words there are also divers vanities c There is a great deal of vanity and folly as in multitude of dreams which for the most part are vain insignificant so also in many words i. e. in making many vows whereby a Man is exposed to many snares and temptations but fear thou God d Fear the offence and wrath of God and therefore be sparing in making Vows and just in performing them Whereby he implies that this rashness in vowing and slackness in performing Vows proceeds from the want of a just reverence and dream of the Divine Majesty who is immediately concerned in these matters 8 If thou seest the oppression of the poor e Here is an account of another vanity and a soveraign Antidote against it and violent perverting of judgment and justice in a province marvel not f As if it were inconsistent with God's Wisdom and Justice and Truth to suffer such disorders or a just cause for any Man to throw off that fear and service of God which I have now commended to thee †Heb. at the will or purpose at the matter for he that is higher than the highest g The most High God who is infinitely above the greatest of men and therefore if he saw meet could crush them in an instant regardeth h Not like an idle spectatour but like a Judge who diligently observes and records all these miscarriages and will so effectually punish them that neither they shall have any cause of triumph in their former successes nor good men to be grieved at the remembrance of them and there be higher than they i Either 1. the high and holy Angels who are employed by God in the Government of Kings and Kingdoms as we read in the Book of Daniel and elsewhere and for the defence of God's People Psal. 34. 7. 91. 11. Heb. 1. 14. Or 2. God and so it is an Emphatical repetition of the same thing which is frequent in Scripture there is an higher than they Or as the words are by others fitly rendred the most High for Plural words are oft understood of God singularly is above them and therefore can controul them and will certainly call them to an account 9 Moreover the profit of the earth k The fruits procured from the Earth by the skill and labour of the Husbandman is for all l Are necessary and beneficial to all men whatsoever The Wise Man after some Interruption returns to his former subject to discourse of the vanity of great Riches one argument or evidence whereof he seems to mention in this Verse to wit that the poor Labourer enjoyeth the fruits of the Earth as well as the greatest Monarch and that the richest Man in the World depends as much upon them as the poorest the king himself is served by the field m Is supported by the Fruits of the Field Or as many others render it serves or is a servant to the Field depends upon it is obliged to see that his Fields be tilled and dressed that he may have subsistence for himself and for his Servants and Subjects 10 He that loveth silver shall not be satisfied with silver n The greatest Treasures of Silver do not satisfie the covetous possessor of it partly because his mind is insatiable and his desires are increased by and with gains partly because Silver of itself cannot satisfie his Natural desires and necessities as the Fruits of the Field can do and the miserable Wretch grudgeth to part with his Silver though it be to purchase things needful and convenient for him nor he that loveth abundance o Or that loveth it to wit Silver in abundance that desires and lays up great Treasures with increase this is also vanity 11 When goods increase they are increased that eat them p They require and are more commonly attended with a numerous company of Servants and Friends and Retinues to consume them which is a great torment to a covetous Man of whom he here speaks and what good
Solomon but whether before his Fall or after his Repentance is not easie to determine nor necessary to be known 2 Let him kiss me with the kisses of his mouth c The beginning of this Book is abrupt and may seem disorderly but is very sutable to and usual in Writings of this nature wherein things are not related in an historical and exquisite order but that which was first done is brought in as it were accidentally after many other passages as we see in Homer and Virgil and in the Greek and Latine Comedians These are the words of the Spouse as all acknowledg wherein the breatheth forth her passionate Love to the Bridegroom whom she doth not name but only intimate by the Pronoun Relative him which is here put without and for the antecedent as Psal. 87. 1. 114. 2. Iohn 20. 15. Which manner of Expression she useth because it was needless to name him as being so well known to the person or persons to whom she speaks and being the only person who was continually in her thoughts and speeches By kisses which were the usual tokens of Love and good-will she means nothing else but the communications and manifestations of his Love and favour to her as the following clause explains this his Graces and comforts breathed into her from the mouth and Spirit of Christ. * Ch. 4. 10. for †Heb. thy â—…oves thy love d This sudden change of the person is frequent especially in such pathetical discourses First she speaks of him as absent and at a distance but speedily grows into more acquaintance with him and by ardent desire and faith embraceth him as present is better than wine e Than the most delicious meats or drinks or than all sensual delights this one kind being Synecdochically put for all the rest as it is Esth. 5. 6. Iob 1. 13. Prov. 9. 2. Eccl. 2. 3. 3 Because of the favour of thy good ointments f Because of those excellent Gifts and Graces of Gods Spirit wherewith thou art replenished and which flow from thee upon thy Members thy name g Either 1. Thou thy self Names being oft put for Persons as Act. 1. 15. Rev. 3. 4. Or rather 2. Thy same or report the very mention of thee and all those things by which thou makest thy self known to men thy Word and particularly thine offers and promises of Pardon and Salvation made to sinners and all thy works both ordinary and miraculous especially that great work of Redemption is as ointment poured forth h Most lovely and acceptable and refreshing therefore do the virgins i Called the companions of the Bride Psal. 45. 14. particular believers who are called Virgins 2 Cor. 11. 2. Rev. 14. 4. who have their senses exercised to perceive this sweetness and fulness of Christ. love thee 4 * Joh. 6. 44. Draw me k By thy Grace and holy Spirit effectually enclining my Heart to come unto thee as this Phrase implies Ier. 31. 3. Hos. 11. 4. Ioh. 6. 44 45. As thou hast outwardly called and invited me so do thou inwardly move me who am naturally averse and backward to follow thee we l Both I thy Spouse and the Virgins my Companions And this change of numbers teacheth us that the Spouse in this Book is one great Body consisting of many Members of whom therefore he speaks somtimes in the singular and sometimes in the plural number will run after thee m Will follow thee readily and chearfully and swiftly which is opposed to her former sluggishness and listlesness We will not receive thy Grace in vain but will improve it and cooperate with it and stir up all our strength to serve and obey thee the king n Christ my Husband and Lord the King of his Church as he is oft called the King of Kings c. * Ps. 45. 14 15. hath brought me o Heb. hath caused me to come by drawing me as I desired He hath answered my Prayer into his chambers p Where I may most freely and familiarly converse with him and enjoy him He hath taken me into intimate communion with himself These Chambers seem to note either 1. Those heavenly Mansions into which Believers are sometimes said to be brought even in this Life as Eph. 2. 6. because they have a lively Faith and well grounded Hope and Assurance and some comfortable foretasts of that blessed State Or rather 2. Those places and conditions upon Earth in which they enjoy the special favor and fellowship of God in Christ as the publick Assemblies in which Christ is in a peculiar manner present Mat. 18. 20. where his Word and Ordinances are dispensed and where he poureth forth his Spirit and Blessings and speaks great Peace and gives forth his Loves unto his People Yea even the private Closets wherein Believers enjoy much of Christ by Prayer and Praise and Reading and Meditation are such Chambers also For it is not the Place but the State or Priviledge which is here signified and which is considerable we will be glad and rejoice in thee q Or For thee in or for thy Love and Favour to us which is the principal cause of our Joy we will remember r Or commemorate or celebrate This shall be the matter of our Thoughts and Discourses thy love more than wine ‖ Or they love thee uprightly the upright s Those chaste and sincere Virgins mentioned v. 3. who are here opposed to hypocritical Professours love thee 5 I am black t It might be objected who art thou that thou shouldst have or pretend to such a Royal Bridegroom and such Honours and Favours To this the Church answers I confess as to my self and outward appearance in the Eyes of the World I have not that Pomp and Beauty which Men admire but am black contemptible and deformed both for my own Infirmities and Disorders and for the scandals of some of my own Members and for the Reproaches and Persecutions of worldly men She alludes to the complexion of Pharaoh's Daughter who was black but comely u Yet I am glorious withiâ—… Psal. 45. 13. and comely through the Beauty which my Husband hath put upon me by his Graces and Blessings conferred upon me such as Justification and Sanctification c. O ye daughters of Jerusalem x By which she understands particular Believers whose Mother Jerusalem is called Gal. 4. 26. who had joined themselves to her especially young Converts and weak Christians who were startled and oâ—…ended at the contemplation of her blackness as the tents of Kedar y i. e. Of the wild Arabians the Posterity of Kedar Gen. 25. 13. who dwelt in Tents which were black and uncomely both in themselves and by the injuries of the weather to which they were constantly exposed as the curtains of Solomon z As the Hangings wherewith Solomons House was furnished which none can doubt that