that conspiracy it is added ver 18. And a fire was kindled in their company the flame burnt up the wicked As for Num. 26. 10. which seems to oppose this opinion we shall see more on that place if God permit and all their goods 33 They and all that appertained to them went down alive into †Heb. Hâ—…ll the pit r i. e. Into the earth which first opened it self to receive them and then shut it self to destroy them and transmit them to further punishments and the earth closed upon them and they perished from among the congregation 34 And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow up us also 35 And there came out a fire from the LORD s i. e. From the cloud wherein the glory of the Lord appeared ver 19. to give sentence in this cause and consumed the two hundred and fifty men that offered incense 36 And the LORD spake unto Moses saying 37 Speak unto Eleazar t Rather than to Aaron partly because the troublesome part of the work was more proper for him and partly least Aaron should be polluted by going amongst those dead carcases for it is probable this fire consumed them as lightning sometimes doth others by taking away their lives and leaving their bodies dead upon the place the son of Aaron the priest that he take up the censers out of the burning u i. e. From among the dead bodies of those men who were burnt Burning put for those who are burnt as captivity for the captives Numb 21. 1. and poverty for the poor 2 King 24. 14. and scatter thou the fire x i. e. The cinders or ashes which are left in or near their censers yonder y i. e. Far from the altar and sanctuary into an unclean place where the ashes were wont to be â—…ast by which God shews his rejection of their services for they are hallowed z Either 1. by Gods appointment because they were presented before the Lord by his express order ver 16 17. Or 2. by Goâ—… jâ—…st judgment because they together with the persons that used them were accursed and devoted by God and therefore were the Lords and to be imployed in any profane or common use as appears from Lev. 27. 28. But the first reason is the chief and is rendred by God himself ver 38. 38 The censers of these sinners against their own souls a i. e. Their own lives who were the authors of their own death and destruction Compare 1 King 2. 23. Prov. 20. 2. This he saith for the vindication of Gods justice and his own ministry in this severe dispensation let them make them broad plates for a covering of the altar b To wit of burnt-offerings which was made of wood but covered with brass before this time Exod. 27. 1 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it for they offered them before the LORD therefore they are hallowed and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood as it follows ver 40. unto the children of Israel 39 And Eleazar the priest took the brazen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40 To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company d i. e. That he do not imitate them in their sin and therefore bring upon himself the same plague as the LORD said to him e i. e. To Eleazar These words belong to ver 38. the meaning is that Eleazar did as God bad him by the hand of Moses 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance all the congregation of the children of Israel murmured against Moses and against Aaron saying ye have killed g You who should have preserved them and interceded for them have pulled down Gods wrath upon them for the maintenance of your own authority and interest the people of the LORD h So they call those wicked wretches and rebels against God which shews the power of passion and prejudice to corrupt mens judgments 42 And it came to pass when the congregation was gathered against Moses and against Aaron that they i i. e. Moses and Aaron who in all their distresses made God their refuge looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God who now appeared would say to him 44 And the LORD spake unto Moses saying 45 Get ye up from among this congregation that I may consume them as in a moment and they fell upon their faces l To beg pardon and mercy for the people as they oft did thus rendring good to them for evil which the people required with evil for their kindness 46 And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense m Which was a sign of intercession Psal. 141. 2. and was to be accompanied with it Luk. 1. 9 10. and go quickly unto the congregation n With the incense to stir up the people to repentance and prayer to prevent their utter ruine This he might do upon this extraordinary occasion having Gods command for his warrant though ordinarily incense was to be offered onely in the Tabernacle and make an atonement for them for there is wrath gone out from the LORD the plague is begun o In cutting off the people by a sudden and miraculous stroke 47 And Aaron took as Moses commanded and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good and behold the plague was begun amongst the people and he put on incense and made an atonement for the people 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire Numb 11. 1. began in the uttermost parts of the congregation and so proceeded destroying one after another in an orderly manner which gave Aaron occasion and direction so to place himself as a Mediatour to God on their behalf and the plague was stayed 49 Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed CHAP. XVII 1 AND the LORD spake unto Moses
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
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
10. behold Hushai * Josh. 16. 2. the Archite came to meet him with his coat rent and ashes upon his head 33 Unto whom David said If thou passest on with me then thou shalt be a burden unto me m. Increasing my Charge and Care and Sorrow for what may befall thee and being but of little use to me for it may seem he was an Old Man and fitter for Counsel than for War 34 But if thou return to the City and say unto Absalom I will be thy servant O king as I have been thy fathers servant ‖ Or heretofore hitherto so will I now also be thy servant n i. e. As faithful to thee as I have been to thy Father which he neither was nor ought to be And therefore the profession of this was great dissimulation and David's suggesting this crafty Counsel may be reckon'd amongst his Errors which proceeding from a violent Temptation and his present and pressing Straits God was pleased mercifully to Pardon and to direct this Evil Advice to a Good End then mayest thou for me defeat the counsel of Ahithophel 35 And hast thou not there with thee Zadok and Abiathar the priests therefore it shall be that what thing soever thou shalt hear out of the kings house thou shalt tell it to Zadok and Abiathar the priests 36 Behold they have there * Ver. 27. with them o Not in Ierusalem but in a place near to it to which they could easily send upon occasion See Chap. 17. 17. their two sons Ahimaaz Zadoks son and Jonathan Abiathars son and by them ye shall send unto me every thing that ye can hear 37 So Hushai Davids friend came unto the city and Absalom came into Jerusalem CHAP. XVI AND when David was a little past the top of * Chap. 15. 35 the hill behold * Chap. 9. 2. Ziba a A Crafty Man who being perswaded that God would in due time appear for the Righteous Cause of so good a King and scatter the Cloud which was now upon him takes this occasion to make way for his future Advancement the servant of Mephibosheth met him with a couple of Asses sadled and upon them two hundred loaves of bread and an hundred bunches of raisins and an hundred of summer fruits and a bottle b A large Bottle or Vessel proportionable to the other Provisions of wine 2 And the king said unto Ziba What meanest thou by these And Ziba said The asses be for the kings houshold to ride on c For the King and his Wives and Children were all on Foot not that he had noâ—… or could not procure Asses for them at Ierusalem but because he chose it as best becomming that State of Penitence and Humiliation in which they were and the bread and summer fruit for the young men to eat and the wine that such as be â—…aint in the wilderness may drink 3 And the king said And where is thy masters son And Ziba said unto the king Behold he abideth at Jerusalem for he said To day shall the house of Israel restore me the kingdom of my father d Which though it might seem a very unlikely thing yet such vain Expectations do often get into the Minds of Men nor was it impossible that when David's Family was thus divided and one part ingaged against another they might destroy themselves by mutual Wounds and the People being tired out with Civil Wars might Restore the Kingdome to the Family of Saul their old Master whereof this was the top-branch And this was a time of general Defection of many whom the King had greatly obliged witness Achitophel And Mephibosheth's absence made the Calumny more probable 4 Then said the king to Ziba Behold thine are all that pertained unto Mephibosheth e A rash Sentence and unrighteous to Condemn a Man unheard upon the single Testimony of his Accuser and Servant But David's Mind was both clouded by the deep sense of his Calamity and byassed by Ziba's great and seasonable kindness And he might think that Ziba would not dare to Accuse his Master of so great a Crime which if false might so easily be disproved And Ziba said ‡ Heb. I do 〈◊〉 I humbly beseech thee that I may find grace in thy sight my lord O King f Thy favour is more to me than this gift which as a token of thy favour I accept with all thankfulness 5 And when king David came to Bahurim g A City in Benjamin Chap. 3. 16. and 19. 16. i. e. To the Territory of it for to the City he came not till v. 14. behold thence came out a man of the family of the house of Saul whose name was Shimei the son of Gera ‖ Or he still came forth and cursed he came forth and cursed still as he came 6 And he cast stones k at David and at all the servants of king David and all the people and all the mighty men were on his righthand and on his left i Which is noted to shew the Prodigious Madness of the Man though Rage which is truly said to be a short Madness and the height of Malice hath oft transported men to the most hazardous and desperate Speeches and Actions h Not so much to hurt them as to shew his Contempt of them 7 Anâ—… thus said Shimei when he cursed Come out k Or rather go out as the Word properly signifies Be gone out of thy Kingdom as thou deservest come out thou †bloody man and thou ‡ Heb. man of bloâ—…d man of Belial 8 The LORD hath returned upon thee all the blood of the house of Saul l Either 1. The Blood of Abner and Ishbosheth which he Maliciously imputes to David as if they had been Killed by David's contrivance especially the former because David did onely give Ioab hard Words as in Policy he was obliged to do but instead of Punishing him did Reward and Prefer him Or 2. The Death of Saul's seven Sons Chap. 21. 8. which though related after this seems to have been done before Of which see the Notes on chap. 15. 7. in whose stead thou hast reigned and the LORD hath delivered the kingdom into the hand of Absalom thy son and ‡ Heb. 〈◊〉 thee in thy evil behold thou art taken in thy mischief m The same Mischief thou didst bring upon others is now returned upon thy own head Or Thy Sin hath found thee out and thou art now receiving the just Punishment of it because thou art a bloody man 9 Then said Abishai the son of Zeruiah unto the king Why should this * 1 Sam. 24. 14. Chap. 3. 8. dead dog curse my lord the king let me go over I pray thee and take off his head 10 And the king said What have I to do with you n To wit in this Matter I ask not your Advice nor will I follow it nor
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
above v. 2 10 34. unto the end h i. e. Thoroughly and exactly till the cause be brought to an isâ—…ue Or unto victory i. e. till judgment be brought forth unto victory because of his answers i Or concerning his answers or replies or discouâ—…s for answering is oft used in Scripture both in the Old and New Testament for speaking So he limits and changeth the state of the controversie I do not meddle with Iob's former life nor charge him with Hypoâ—…risie as his three Friends have done but I justly reprove him for his hard speeches against God whereby he hath reproached his justice and goodness for wicked men k i. e. On their behalf or for their use He hath put arguments into their mouths against God and his Providence Or with or among wicked men as if he were one of them or such answers as they use to make which therefore are very unbecoming such a Man as Iob is or pretends to be 37. For he addeth rebellion unto his Sin l He sinned before as other ways so by impatience under his afflictions which may be ascribed to humane infirmity but now he is grown obstinate and incorrigible and instead of repenting and humbling himself for his sins he excuseth them and justifieth himself and accuseth the blessed God Or thus For otherwise unless he be throughly tried and rebuked he will add rebellion unto his sin he will break forth into open rebellion against God and as it follows he will clap c. For the Hebrew words are of the future tense although such are oft rendred by the past tense he clappeth his hands m In token of joy and victory as this phrase is used Psal. 47. 1. 98. 8. insulting and triumphing not onely over us as if none of us were able to answer him but in a sort over God himself inasmuch as he hath again and again desired leave of God to debate his cause with or before him and in that case did not doubt to maintain it but could not obtain the favour or justice of a fair hearing amongst us and multiplieth his words against God n Whereas the reverence which he oweth to God and his infinite distance from him should teach him to be very modest and sparing in his speeches of God Iob on the contrary poureth forth whole flouds of bold and presumptuous expostulations with God and reflections upon Gods proceedings with him CHAP. XXXV 1. ELihu spake moreover and said 2. Thinkest thou this to be right a Canst thou in thy Conscience upon second Thoughts approve of what thou hast said that thou saidst My righteousness is more than Gods b Not that Iob said this in express terms but he said those things from which this might seem to follow as that God punished him more than he deserved or expected all things considered and that if he might be admitted to debate his cause with or before God he did not doubt to carry it and to obtain that ease and favour from God which otherwise God would not afford him But this charge against Iob he proves in the next Veâ—…e 3. For * Ch 34. 9. thou saidst c This Verse contains the proof of the foregoing charges Iob had oft affirmed that he was and still continued to be righteous though he had no present benefit by it but much bitterness with it and God was not kind to Iob notwithstanding all his former and present Piety but dealt with him as if he had been a most wicked Man which was in effect to saâ—… that he was more righteous than God what advantage will it d To wit his righteousness last mentioned be unto thee e i. e. Unto me such changes of Persons being very frequent in the Hebrew Language and and what profit shall I have ‖ 〈…〉 if I be cleansed from my sin f Or by the expâ—…ation of my sin for the same Hebrew word signifies both to sâ—…t and to purge out or exâ—…iate sin Or by it to wit by my righteousness more than by my siâ—… So the sence is I have no more present benefit by all my care to please and serve God than wicked men have by their sins against him God regards my cries no more than theirs and shews no more kindness or pity to me than he doth to the most proâ—…ligate wretches But still remember Iob speaks not here of the future life wherein he knew he should have much advantage as he professed before but onely of this present state 4. †〈…〉 I will answer thee and thy companions g i. e. Those who are of thy opinion or with whom thou dost associate thy self in those speeches and carriages Which seems to be meant not of Iob's three Friends as many understand it for their opinions were contrary to Iob's in this point but of wicked men with whom Iob is said to walk and go in company for this same opinion or assertion Chap. 34. 8 9. And these men he here calls Iob's companions partly because they are very forward to harp upon the same string and to accuâ—…e God and justifie themselves upon all occasions and partly that he might awaken Iob to a more serious review of his former assertions by representing to him whose cause he pleaded and who were his consederates and colleagues in this Opinion with thee 5. * Ch. 22. 12. Look unto the heavens and see and behold â—…he †Heb. 〈◊〉 clouds which are higher than thou h How much more is God who is far above all Heavens higher than thou And therefore God is out of the reach of all profit or loss by thy actions if thy goodness do not profit thee it is certain it doth not profit him and therefore doth not lay any Obligation upon him to indulge or recompence thee for it save only so far as he hath graciously obliged himself and therefore thou canst not accuse him of injustice for afflicting thee nor pretend that thou hast deserved better usage from him And this infinite distance between God and thee should cause thee to think and speak more modestly and reverently of that glorious Majesty 6. If thou sinnest what doest thou against him i Thy sins do him no hurt and therefore thy righteousness brings him no benefit as it follows or if thy transgressions be multiplied what doest thou unto him 7. * Ch. 22. 3. Psal. 16. 2. Rom. 11. 35. If thou be righteous what givest thou him or what receiveth he of thine hand k He gaineth nothing by it nor can indeed receive any good from thee because all thy good comes from him And therefore thou hast no reason to boast of nor to upbraid God with thy Piety which is much to thy advantage but nothing to his 8. Thy wickedness may hurt a man as thou art l If God were such an one as thou art he might have benefit or hurt by thine actions but
is great k An ironical Question If thou pretendest that thou knowest these things and caâ—…t readily answer these Questions how comest thou by this knowledge Was it from hence because thou wast born when I made the World and that first constitution of the Light and Darkness in that order and succession which continues to this day and thereby hadst the opportunity of inspecting my works and seeing whence the Light came and because thou hast gained this knowledge by long experience as having lived ever since the Creation of the World until this time Whereas in truth thou art but of yesterday and knowest â—…othing as was said Ch. 8. 9. But the words are and may be otherwise rendred dost or didst thou know either by thy own remembrance or by the information of others that thou waâ—…t then born to wit when I made the World Or didst thou know that thou shouldst then be born then to wit when thou wast born Or didst thou then know the two Hebrew Particles being transplaced as is not unusual in that Language that thou shouldst be born How couldst thou know this when thou hadst no being and that the number of thy days should be great That thou shouldst live so long as thou hast lived Thou couldest neither foreknow the time of thy Birth nor the length of thy Life Or and is the number of thy days great i. e. So great that it reacheth to the time of the Worlds Creation 22. Hast thou entred into the treasures of the snow or hast thou seen the treasures of the hail l Dost thou know where I have laid up those vast quantitys of Snow and Hail which I draw forth when I see fit dost thou know the causes of them and the way to produce them But if thou art unacquainted with these treasures it is intolerable presumption in thee to pretend that thou knowest those treasures of Wisdom which lye hid in my own Breast 23. Which m i. e. Which Snow and especially hail I have reserved against the time of trouble n i. e. When I intend to bring trouble or calamity upon a Countrey or People for their sins or for their trial Or against the time of the enemy i. e. when I intend to punish mine or my Peoples enemies and to fight against them with these weapons Of which see instances Exod. 9. 14. Ios. 10. 11. Compare 1 Sam 7. 10. Iob 36. 31. Isa 30. 30. against the day of battle and war 24. By what way o Dost thou know all the causes means methods and circumstanceâ—… of this work of God is the light parted p Or dispersed or distributed to wit in the Air or upon the face of the Earth By light he understands either 1. the Lightning which breaks forth suddenly out of a Cloud and with strange swistness disperseth it self and Heeth from East to West as is noted Mat. 24. 27. But this word light put by it self and being understood properly is constantly used in this Book for the light of the Sun and never for the Lightning and where it is meant of the Lightning there is some other word added to it as Chap. 37. 15. where it is called the light of his Cloud And besides he speaks of the Lightning in the next Verse which were superfluous if it were here mentioned Or rather 2. of the light of the Sun which is commonly called light without any other word added to it as Iob 3. 4 9 16. 24. 14. 25. 3. c. And this light of the Sun is variously parted or distributed in the World shining in one place and time when it doth not shine in another or for a longer time or with greater brightness and power and vertue than it doth in another All which are the effects of God's infinite Wisdom and Power and such as were out of Iob's reach to understand or at least to effect which scattereth the east-wind upon the earth q i. e. Which light scattereth c. i. e. raiseth the East-wind and causeth it to blow hither and thither upon the Earth For as the Sun is justly called by the Poets and others the Father of the Winds because he draws up those exhalations which give matter to the Winds and for other reasons so in particular the East-wind is oft observed to rise together with the Sun from which also it hath both its Latin and Greek Name But some make this a distinct Question from the former and render the words thus and repeat by which way the East-wind under which all the other Winds may be comprehended scattereth it self upon the Earth i. e. Whence the Winds come and whither they go which is mentioned as a secret in Nature Ioh. 3. 8. and how it comes to pass that they blow in such several manners and with such various and even contrary effects Or thus and by which way the East-wind scattereth to wit the Clouds or other light things for this is noted in Scripture to be a most vehement Wind and to scatter the Clouds Exod. 14. 21. Ionah 4. 8. upon the Earth i. e. whence it comes to pass that the East-wind was so violent and furious But the words may be rendred thus Which i. e. which light of the Sun or when it to wit this light scattereth it self as divers here render this word that conjugation being often used reciprocally as is confessed from the prefix Mem being understood as it is very frequently in the Hebrew Text the East for this Hebrew word doth not onely signifie the Eastern Wind but also the East or the Eastern part of the Heavens or Earth as Ezek. 40. 19. 42. 16. Habakk 1. 9. in many other places and Kedem the root of this word is constantly so used upon or over the Earth all over the Earth and this is justly mentioned as a wonderful work of God that as soon as ever the Sun ariseth it parteth or scattereth its light in an instant from one end of the Hemisphear to another But this I propose with submission 25. Who hath divided a water-course for the overflowing of waters r For the showers of Rain which come down out of the Clouds orderly moderately and gradually as if they were conveyed in Pipes or Channels which without the care of God's Providence would fall confusedly and all together and instead of refreshing would overwhelm the Earth or a way for the lightning of thunder s i. e. For that Lightning which breaking out of the Cloud with violence causeth Thunder Or for Lightning and Thunder Who opened a passage for them out of the Cloud in which they were imprisoned And these are here joyned with the Rain because they are commonly accompanied with great showers of Rain which is here noted as a wonderful work of God that Fire and Water should come out of the same Cloud 26. To cause it to rain t That the Clouds being broken by Lightning and Thunder
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
clause and mystically in the next we have a like instance Mat. 8. 22. Let the dead spiritually bury the dead naturally for g He now gives the reason either why this unity is so good a thing or why the dew descending upon Zion to which that is compared is so desirable And so upon this occasion he slides into the commendation of Zions felicity as the sacred Writers frequently do upon other like occasions * 〈◊〉 28. 8. there h Either 1. where brethren live in peace and unity or rather 2. in Zion last mentioned the LORD commandeth blessing i Ordained promised conferred and established his blessing to wit all manner of blessedness for his people that sinceâ—…ely worship him in that place even life k To wit an happy and pleasant life for to live in misery is accounted and oft called death both in Scripture and in other Authors for evermore PSAL. CXXXIV A song of degrees The form of this Psalm seems to be dramatical In the two first verses the Psalmist speaks in the name of some eminent person either the King or Chief Priest exhorting and requiring all the Priests and Levites to perform the duties of their place and calling and in the last verse in the name of the Priests and Levites returning him thanks for his good advice 1 BEhold bless ye the LORD a Do not stand there like statues dumb and idle but employ your hearts and tongues in singing forth the praises of the Lord. all ye servants of the LORD b Peculiarly so called Priests and Levites who are set apart to the service of God and of the Sanctuary as the next clause restrains this general expression * â—… Chr. 9. 33. which by night c Not onely by day but also and especially by night when their watch was more necessary See Exod. 27. 21. Levit. 8. 35. 1 Sam. 3. 3. As you watch by night when others sleep so do you utter the praises of God when others are silent stand d i. e. Serve or minister as this word is used Deut. 10. 8. 18. 7. and oft elsewhere in the house e Which word includes both the Temple and Courts belonging to it as hath been noted before of the LORD 2 Lift up your hands f Unto God in prayer and praises thus expressing and exciting your inward devotion ‖ 〈◊〉 in holiness in the sanctuary g In that holy house of God where you stand v. 1. Or in or with holiness Lift up your hands as it is prescribed 1 Tim. 2. 8. Do not content your selves with lifting up your hands but see that this be done with pure and holy hearts and bless the LORD 3 The LORD that made heaven and earth bless thee h Either 1. thee whosoever thou arâ—… who dost faithfully perform the duty here commanded Or 2. thee O King or Priest who dost engage and encourage us in this blessed work out of Zion i Where God dwells and from whence he heareth the prayers of his people and giveth them the blessings which they desire and need PSAL. CXXXV This Psalm contains an exhortation to all the Israelites and especially to the Priests and Levites to praise God for his great and wonderful works some particulars whereof are here recorded 1 PRaise ye the LORD praise ye the name of the LORD praise him O ye servants of the LORD a Ye Priests and Levites as Psal. 134. 1. 2 Ye that stand in the house of the LORD in the courts b Either in the Temple or the inner Court which were appropriated to the Priests and Levites or in the outward Court which was for the people See 2 Chron. 4. 9. of the house of our God 3 Praise ye the LORD for the LORD is good c Bountiful and gracious especially to you and therefore he justly expects and deserves your praises sing praises unto his name for it is pleasant d The work it self of singing praises to God is pleasant as it is more fully expressed Psal. 147. 1. 4 For * Exod. 19. 5. Deut. 7. 6. the LORD hath chosen Jacob for himself and Israel for his peculiar treasure 5 For I know that * Psal. 95. 3. the LORD is great and that our LORD is above all gods e Above all that are called Gods or worshipped as Gods by the heathen people And therefore seeing they commonly praise and extol their Idols it becometh you not to be silent as to the praises of your God 6 * Psal. 115. 3. Whatsoever the LORD pleased f Either in the creation or government of them that did he in heaven and in earth g His power and juriâ—…diction is universal and not like that of the heathen Gods which is confined to their several Countries in the seas and all †Heb. depths deep places h In the visible Seas and in those invisible depths both of earth and of the waters which are contained in the bowels of the earth 7 * Jer. 10. 13. 51. 16â—… He causeth the †Gr. clouds So Prov. 25. 14. vapours i Which are the matter of clouds and rain to ascend from the ends of the earth k Either 1. from the Sea the common source of vapors 1 Kings 18. 44. Amos 5. 8. wherewith both the earth in general and several particular countries are terminated or bounded oâ—… rather 2. from all parts of the earth from one end to another as the borders of a land are commonly put for the whole land from one border to another as Psal. 105. 31 33. 147. 14. and oft elsewhere For in this sence this phrase is generally used in Scripture as Iob 28. 24. 38. 13. Psal. 19. 4 6. 48. 10. and every where * Job 38. 24 c. Zech. 10. 1. he maketh lightnings for the rain l He bringeth water even out of the fire he maketh thick clouds which being broken produce lightnings and so are dissolved into showers of rain So the lightnings are both a sign and in some sort the cause of rain Or he maketh lightnings with as this Particle is used Gen. 46. 26. Psal. 89. 4. 119. 56 98. rain i. e. he causeth both of them to come out of the same cloud he bringeth the wind out of his treasuries m Out of those secret places where he reserves them and whence he bringeth them as he sees fit Thus we read of treasures of snow and hail Iob 38. 22. not that they are formally laid up in any certain places but to signifie that God hath them as much at his disposal as any man hath thâ—… which he hath laid up in his stores 8 * Exod. 12. 12 29. Who smote the first-born n From the general works of Nature he comes to Gods special works of Providence towards his people of Egypt †Heb. from man unto