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
they have imagined to do 7. Go to let us m i. e. The blessed Trinity See Gen. 1. 26. go down and there confound their Language n By making them forget their former Language and by putting into their minds several Languages not a distinct Language into each person but into each Family or rather into each Nation that they may not †Heb. hear understand one anothers speech o And thereby be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work 8. So the LORD scattered them abroad from thence upon the face of all the Earth p Thus they brought upon themselves the very thing they seared and that more speedily and more mischievously to themselves For now they were not only divided in place but in Language too and so were unfitted for those Consederacies and Correspondencies which they mainly designed and for the mutual Comfort and Help of one another which otherwise they might in good measure have enjoyed And they left off to build the City 9. Therefore is the Name of it called ‖ That is confusion Babel because the LORD did there confound the Language of all the Earth and from thence did the LORD scatter them abroad upon the face of all the Earth 10. * Chap. 10. 32. 1 Chron. 1. 17. These are the Generations of Shem q Not all of them as appears both from the next verse and from the former Chapter but of those who were the seminary of the Church and the Progenitors of Christ. Shem was an hundred years old and begat Arphaxad two years after the Flood 11. And Shem lived after he begat Arphaxad five hundred years r So that he lived almost all the time of Abraham which was a singular blessing both to himself who hereby saw his Children of the tenth Generation and to the Church of God which by this means enjoyed the Counsel and Conduct of so great a Patriarch and begat Sons and Daughters 12. And Arphaxad lived five and thirty years and begat Salah 13. And Arphaxad lived after he begat Salah four hundred and three years and begat Sons and Daughters 14. And Salah lived thirty years and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years and begat Sons and Daughters 16. * 1 Chro. 1. 19. And Eber lived four and thirty years and begat * called Luk. 3. 35. Phalec Peleg 17. And Eber lived after he begat Peleg four hundred and thirty years s So that he was the longest liv'd of all the Patriarchs which were born after the Flood and begat Sons and Daughters 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years and begat Sons and Daughters 20. And Reu lived two and thirty years and begat * Luk 3. 35. Saruch Serug 21. And Reu lived after he begat Serug two hundred and seven years and begat Sons and Daughters 22. And Serug lived thirty years and begat Nahor 23. And Serug lived after he begat Nahor two hundred years and begat Sons and Daughters 24. And Nahor t The first Patriarch who fell to Idolatry lived nine and twenty years and begat * Luk. 3. 34. Thara Terah 25. And Nahor lived after he begat Terah an hundred and nineteen years and begat Sons and Daughters 26. And Terah lived seventy years and * Josh. 24. 2. 1 Chro. 1. 26. begat u i. e. Began to beget as Gen. 5. 32 Abram x Who is first named in order of Dignity for which cause Shem is put before Ham and Iapheth and Moses before Aaron not in order of time which seems to be this Haran probably was the eldest because Nahor married his Daughters Nahor the second and Abram certainly was the youngest because Terah Abrams Father lived two hundred and five years ver 32. and Abram after his Fathers Death Acts 7. 4. went out of Haran when he was seventy five years old Gen. 12. 4 5. therefore he was not begotten in Terahs seventieth year when Terah began to beget his Sons as here is said but in his one hundred and thirtieth year and so there remains seventy five years precisely to Abrams departure And Sarai Harans Daughter was but ten years younger than Abram Gen. 17. 17. and therefore Haran was Abrams Elder Brother Nahor and Haran 27. Now these are the Generations of Terah Terah begat Abram Nahor and Haran And Haran begat Lot 28. And Haran died before his Father Terah y i. e. In the presence and during the Life of his Father in the Land of his Nativity in Ur of the Caldees 29. And Abram and Nahor took them Wives The Name of Abrams Wife was Sarai and the Name of Nahors Wife Milcah the Daughter of Haran z Such Marriages of Uncles and Nieces being permitted then Exod. 6. 20. as in the beginning of the World the Marriages of Brethren and Sisters were though afterwards the Church being very much enlarged they were severely forbidden Levit 18. 12 14. the Father of Milcah and the Father of Iscah a Who is either Sarai as the Jews and many others think or rather another person For 1. Why should Moses express Sarai thus darkly and doubtfully Had he meant her he would have added after Iscah this is Sarai according to his manner in like cases Gen. 14. 2 7. and 35. 6. He elsewhere calleth her the Daughter not of his Brother as he should have done had she been Iscah but of his Father by another Mother 30. But Sarai was barren she had no child b See Gen. 16. 1 2. and 18. 11 12. 31. And Terah took Abram his Son c See Ios. 24. 2. Nehem. 9. 7. 1 Chron. 1. 26. Being informed by his Son of the command of God he did not despise it because it came to him by the hands of his inferiour but chearfully obeyeth it and therefore he is so honourably mentioned as the Head and Governour of the Action and Lot the Son of Haran his sons son and Sarai his daughter in law his Son Abrams wife and they went forth with them †i. e. Terab and Abram went with Lot and Sarâ—…i as their Heads and Guides from * Neh. 9. 7. Act. 7. 4. Ur of the Caldees to go into the Land of Canaan and they came unto Haran d Called Charran Act. 7. 4. and by the Romans Carrae a place in Mesopotamia strictly so called in the way to Canaan and near to it well known by Crassus his defeat there See Gen. 24. 10. and 28. 10. and 29. 4. and dwelt e Or rested or abode being detained there for a season peradventure by Terab's disease which begun there for the next verse tells us of his death there 32. And the days of Terah were two hundred and five years and Terah died in Haran CHAP. XII 1.
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
upon a particular dislike of that place but by divine Inspiration as appears from 1 King 16. 34. God would have the Ruines of this City remain as a standing Monument of Gods Justice against this wicked and idolatrous People and of his Almighty Power in destroying so great and strong a City by such contemptible means that riseth up and buildeth c i. e. That shall attempt or endeavour to build it So this Curse is restrained to the Builder but no way belongs to those who should inhabit it after it was built as is evident from 2 King 4. 18. Luke 19. 1 5. this city Jericho he shall lay the foundation thereof in his first-born and in his youngest son shall he set up the gates of it d i. e He shall lose all his Children in the work the first at the beginning others in the progress of it by degrees and the youngest in the close of it when the Gates use to be set up This was fulfilled 1 King 16. 34. CHAP. VII BUT the children of Israel a i. e. One of them by a very usual Synecdoche or Enallage as Gen. 8. 4. and 19. 29. and Mat. 26. 8. where that is ascribed to the Disciples which belonged to Iudas only Iohn 12. 4. committed a trespass in the accursed thing b i. e. In taking some of the forbidden and accursed goods for * Chap. 22. 20. 1 Chron. 2. 7. Achan the son of Carmi the son of Zabdi c Called also Zimri 1 Chron. 2. 6. the son of Zerah d Or Zarah who was Iudahs immediate Son Gen. 38. 30. who went with Iudah into Egypt and so for the filling up the 256 years that are supposed to come between that and this time we mâ—…st allow Achan to be now an Old-man and his three Ancestors to have begotten each his Son at about 60 years of Age which at that time was not incredible nor unusual of the tribe of Judah took of the accursed thing and the anger of the LORD was kindled against the children of Israel e Why did God punish the whole Society for this one mans sin Ans. All of them were punished for their own sins whereof each had a sufficient proportion but God took this occasion to inflict the punishment upon the Society partly because divers of them might be guilty of this sin either by coveting what he actually did or by concealing of his fault which it is probable could not be unknown to others or by not sorrowing for it and endeavouring to purge themselves from it partly to make sin the more hateful as being the cause of such dreadful and publick Judgments and partly to oblige all the members of every society to be both more circumspect in the ordering of their own actions and more diligent to watch over one another and to prevent the miscarriages of their Brethren which is a great benefit and blessing to them and to the whole Society and worthy to be purchased by a sharp affliction upon the Society 2 And Joshua sent men from Jericho to Ai f Called Hai Gen. 12. 8. and Aijah Nehem. 11. 31. They were not to go into the City of Ai but into the Country bordering and belonging to it and there to understand the state and quality of the place and people which is beside g So the Hebrew im is used Gen. 25. 11. and 35. 4. Iudg. 9. 6. and 18. 3. and 19. 11. Beth-aven h A City or Town distinct from but nigh unto Bethel though Bethel was afterwards by allusion called Bethaven Hos. 4. 15. and 10. 5. Compare Ios. 18. 12. on the east-side of Beth-el i Compare Gen. 12. 8. Ios. 8. 9 12. and spake unto them saying Go up and view the countrey And the men went up and viewed Ai. 3 And they returned to Joshua and said unto him Let not all the people go up but let †about ‡ Heb. about two thousand men or about three thousand meâ—… two or three thousand men go up k Which was done by the Wise contrivance of Divine Providence that their Sin might be punished and they awakened and reformed with as little hazard and mischief and reproach as might be For if the Defeat of these caused so great a Consternation in Ioshua it is easy to guess what dread and confusion and despair it would have caused in the People if a great Host had been defeated and smite Ai and make not all the people to labour thither for they are but few 4 So there went up thither of the people about three thousand men and they fled l Not having their usual Courage to strike a stroke which was a plain Evidence that God had forsaken them and an useful instruction â—…o shew them what weak and inconsiderable Creatures they were when God left them and that it was God not their own valour that gave the Canaamtes and their Land into their hands before the men of Ai. 5 And the men of Ai smote of them about thirty and six men m A dear Victory to them whereby Israel was awakened and reforâ—…ed and reconciled to their God and Shield and they hardned to their own ruine for they chased them from before the gate even unto Shebarim and smote them in the †going down n By which it seems it was a down-hill way to Iericho which was nearer Iordan wherefore the heart of the ‡ Or in Mâ—…rad people melted and became as water o Soft and weak and full of fâ—…uctuation and trembling 6 ¶ And Joshua rent his Clothes p In Testimony of great Sorrow as Gen. 37. 34. and 44. 13. for the loss felt the consequent mischief feared and the sin which he suspected and fell to the earth upon his face q In deep humiliation and fervent supplication continuing the whole day in Fasting and Prayer before the Ark of the LORD until the even-tide r he and the Elders of Israel and put dust upon their heads s â—… As was usual in case of grief and astonishment 1 Sam. 4. 12. 2 Sam. 1. 2. and 13. 19. Ion. 3. 6. Mich. 1. 10. 7 And Joshua said Alas O LORD GOD wherefore hast thou at all brought this people over Jordan t This and the following Clause though well intended and offered to God only by way of Expostulation and Argument yet do favour of Humane Infirmity and fall short of that reverence and modesty and submission which he owed to God and are mentioned as instances that the Holy men of God were subject to like passions and infirmities with other men to deliver us into the hand of the Amorite to destroy us would to God we had been content and dwelt on the other side Jordan 8 O LORD what shall I say u In answer to the reproaches cast by our insulting Enemies upon us and upon thy name when Israel x Gods own people which he hath singled
ye are all children of Israel q The Sons of that Holy man who for one filthy action left an Eternal brand upon one of his own Sons a People in Covenant with the holy God whose Honour you are obliged to vindicate and who hath expresly commanded you to punish all such notorious Enormities give here your advice and counsel 8 ¶ And all the people arose as one man saying We will not any of us go to his tent r i. e. His habitation to wit until we have revenged this Injury neither will we any of us turn into his house 9 But now this shall be the thing which we will do to Gibeah we will go up by lot against it 10 And we will take ten men of an hundred throughout all the tribes of Israel and an hundred of a thousand and a thousand out of ten thousand to â—…etch victual for the people that they may do when they come to Gibeah of Benjamin accord ing to all the folly that they have wrought s That we may punish them as such a wickedness deserves in Israel t This is added as an aggravation that they should do that in Israel or among Gods peculiar People which was esteemed abominable even among the Heathen 11 So all the men of Israel were gathered against the city ‡ Heb. fellows knit together as one man 12 ¶ And the tribes of Israel sent men through all the tribe u Heb. tribes Either the Plural Number for the Singular or rather tribe is put for family as was noted before as families are elsewhere put for tribes They take a wise and a just course in sending to all the parts and families of the tribe to separate the Innocent from the Guilty and to give them a fair opportunity of preventing their ruin by doing nothing but what their Duty Honour and Interest obliged them to even by delivering up those vile Malefactors whom they could not keep without horrid guilt and shame and bringing the Curse of God upon themselves of Benjamin saying What wickedness is this that is done among you 13 Now therefore deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil x Both the Guilt and the Punishment wherein all Israel will be Involved if they do not Punish it from Israel but the children of Benjamin would not hearken y Partly from the Pride of their Hearts which made them scorn to submit to their Brethren or to suffer them to meddle in their Territory partly from a conceit of their own Valour and Military skill and partly from Gods just judgment to the voice of their brethren the children of Israel 14 But the children of Benjamin gathered themselves together out of the cities unto Gibeah to go out to battel against the children of Israel 15 And the children of Benjamin were numbred at that time out of the city twenty and six thousand men that drew sword beside the inhabitants of Gibeah which were numbred seven hundred chosen men z Object This agrees not with the following numbers for all that were slain of Benjamin were 25100 men v. 35. and there were only 600 that survived v. 47. which make only 25700. Ans. The other thousand men were either left in some of their cities where they were slain v. 48. or were cut off in the two first Battels wherein it is unreasonable to think they had an unbloody Victory and as for these 25100 men they were all slain in that day i. e. the day of the third Battel as is affirmed v. 35. 16 Among all this people there were seven hundred chosen men * Chap. 3. 15. left handed a Heb. shut up on their right hand i. e. using their left hand instead of their right every one could sling stones at an hairs breadth and not miss b An Hyperbolical expression signifying that they could do this with great exactness There are many Parallel Instances in Historians of Persons that could throw Stones or shoot Arrows with great certainty so as seldom or never to miss Of which see my Latin Synopsis And this was very considerable and one ground of the Benjamites confidence because in those times they had no Guns 17 And the men of Israel c To wit such as were here present v. 2. for otherwise it is most probable they had a far greater number of men being 600000 before their entrance into Canaan Num. 1. 2. beside Benjamin were numbred four hundred thousand men that drew sword all these were men of war 18 ¶ And the children of Israel d i. e. Some sent in the name of all arose and went up to the house of God e To wit to Shiloh which was not far from Mizpeh where they were and * Chap. 1. 1. asked counsel of God and said Which of us shall go up first to the battel f This they ask to prevent Emulations and Contentions but they do not ask whether they should go against them oâ—… no for that they knew they ought to do by the will of God already revealed nor yet do they seek to God for his help by Prayer and Fasting 〈◊〉 〈◊〉 〈◊〉 in all reason they ought to have done but were confident of Success because of their great Numbers and Righteous Cause against the children of Benjamin And the LORD said Judah shall go up first 19 And the children of Israel rose up in the morning and encamped against Gibeah 20 And the men of Israel went out to battel against Benjamin and the men of Israel put themselves in aray to fight against them at Gibeah 21 And the children of Benjamin came forth out of Gibeah and destroyed down to the ground of the Israelites that day twenty and two thousand men g Quest. Why would God suffer them to have so great a loss in so Good a Cause Ans. Because they had many and great Sins reigning amongst themselves and they should not have come to so great a Work of God as this with polluted hands but should have pulled the Beam out of their own Eye before they attempted to take that out of their Brother Benjamin's Eye which because they did not God doth it for them making them by this loss more clearly to see their own Sins and their need of Gods help without which their great Numbers were insignificant and bringing them through the Fire that they might be purged from their Dross it being probable that the great God who governs every stroke in Battels did so order things that their worst and rotten Members should be cut off which was a great Blessing to the whole Common-wealth 22 And the people the men of Israel incouraged themselves h Heb. strengthned themselves partly by supporting themselves with the Conscience of the Justice of their Cause and the hopes of success and partly by putting themselves in better order for
houshold and to do ‡ Heb. the good in his eyes what he thought good and Shimei the son of Gera fell down before the king as he was come over Jordan l Or rather as he was passing or about to pass over Iordan but this was beyond Iordan for as he went over Iordan to the King v. 17. so doubtless he fell down before him at his first coming into his presence theâ—…e 19 And said unto the king Let not my lord impute iniquity unto me neither do thou remember * Chap. 16. 5. that which thy servant did perversly the day that my lord the king went out of jerusalem that the king should take it to his heart m i. e. Be affected with it or excited to Revenge it 20 For thy servant doth know that I have sinned n I do not excuse my Sin but with grief and shame Confess it in which case the Lord thy God is ready to Pardon Offenders and so I trust wilt'st thou be therefore behold I am come the first o The sense of my former Sin now hath and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty this day of all the house of Joseph p Object He was a Benjamite Chap. 16. 5. How then doth he make himself one of the house of Ioseph Answ. The house of Ioseph is here put either 1. For the Ten Tribes which are oft distinguished from Iudah and then they are called the house of Ioseph as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms and even after that Division Benjamin was constantly reckoned with Iudah and not with Ioseph or Ephraim Or 2. For all the Tribes of Israel who are all called the children of Ioseph Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might not onely because of Ioseph's Eminency the most Eminent Persons and Things being oft put for the rest of the kind and because the rights of Primogeniture were in a great part devolved upon him 1 Chron. 5. 1. but also because Ioseph had been as a Father to them and had nourished them all like Children as is expressed in the Hebrew Text Gen. 47. 12. But in this sence this was not true for the House of Iudah came before him ver 15. Or rather 3. For all the Tribes except Iudah which are conveniently called the house of Ioseph for the reasons now mentioned and are fitly distinguished from Iudah because the Rights of the First-born were divided between Iudah and Ioseph 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah because then they adhered to that Tribe yet before that time it was more conveniently joyned with Ioseph because they Marched under the Standard of the House of Ioseph or of Ephraim Numb 10. 22 23 24. Whence it is that Ephraim Benjamin and Manasseh are put together Psal. 80. 2. to go down to meet my lord the king 21 But Abishai the son of Zeruiah answered and said Shall not Shimei be put to death for this because he cursed the LORD's anointed q i. e. The King By this Expression he minds David of his former Zeal against those who offered any injury to Saul because he was the Lord's Anointed 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law Exod. 21. 17. might seem punishable with Death 22 And David said What have I to do with you r I do not ask neither will I take your Advice in this Matter ye sons of Zeruiah s Implying that Ioab's hand was in this Contrivance or that he suspected it that ye should this day be adversaries unto me t i. e. That you put me upon things unfit for me to do and contrary to my present Interest for it was David's Interest at this time to Appease the People and reconcile them to him and not now to give them any new distast by acts of Severity for this would make others jealous that David will not forgive them neither but would watch an opportunity to be Revenged on them You pretend Friendship herein and would have me take it for an effect of your Zeal for my Service but in truth you give me such counsel as my Enemies would wish me to follow that thereby I might awaken the fears and jealousies of my People which are now asleep and cast them into a second Rebellion which either Ioab and Abishai really designed by this Advice that so Ioab might recover his Place again and be made necessary for the King's Service or David suspected that they did so * 1 Sam. 11. 13. Shall there any man be put to death this day in Israel for do not know that â—… am this day king over Israel u Is not my Kingdom which for my Sins was in a manner wholly lost just now restored and assured to me And when God hath been so Merciful to me in forgiving my Sin shall I now shew my self Revengeful to Shimei Shall I fully the Publick Joy and Glory of this Day with an act of such severity Or shall I alienate the Hearts of my People from me now when they are returning to me 23 Therefore * 1 King 2. 37 36. the King said unto Shimei Thou shalt not die x To wit this day as Abishai desireth nor whilest I live nor by my Hands as it is repeated and explained 1 King 2. 8. nor for this Cause alone For though David gave order to Solomon for his Punishment after his Death nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished yet he would not have him Punished for this Fault alone but for some other Capital Crime which 〈◊〉 presumed Shimei's Temper would easily betray him to and Solomon's deep Wisdom would easily find out 1 King 2. 9. and the king sware unto him y That he would not put him to death with the Sword as it is expressed 1 King 2. 8. 24 ¶ And Mephibosheth the son z i. e. The Grandson 2 Sam. 6. 3 6. of Saul came down to meet the king and had neither dressed his feet a By cutting his Nails and by washing his Feet which was usual in hot Climates and very refreshing and therefore now neglected as becoming a Mourner nor trimmed his beard b But suffered it to grow very long and disorderly as was usual with many persons in a forlorn or mournful State nor washed his cloathes c His Linnen Clothes This and the former were signs that he was a true and obstinate Mourner that lay'd aside his usual Refreshments and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him Chap. 16. 3. from
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
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
2. he afforded her no help or advice or comfort in her Distresses And so he intimateth the greatness of Omission sins and that the common neglect or contempt of plain and positive Duties whether of Piety to God or of Charity to men is to be reckoned among high and hainous Crimes to the widow 22. He draweth e Either into his Neâ—… as Psalm 10. 9. or to his Party to assist and serve him in his Enterprizes also the mighty f Who are mighty in place or wealth or power He practiseth upon these as well as upon the poor with his power g Which being greater than theirs the soon forceth them to comply with his desires and demands he riseth up h To wit against any man as this phrase is used Psalm 18. 38. 44. 5. When he sets himself against a man and resolves to destroy him and ‖ Or he trusteth not his own life no man is sure of life i i. e. None of them whom he so opposeth can be secure or confident of holding his life but all such give up themselves for lost men as knowing they cannot resist his greater might Compare Deut. 28. 26. 23. Though it be given him to be in safety whereon he resteth yet ‖ That is God's Eyes his eyes are upon their ways k Heb. He giveth to him to be in safety or all things necessary for his safety c. This Verse is understood either 1. of the Oppressor If the Oppressor give a man his hand or promise that he shall live in safety by him or If the Oppressed give Gifts to the Oppressor to purchase his quiet and safety and as it follows he resteth upon that assurance given him yet his i. e. the Oppressors eyes are upon their ways he watcheth for their halting and seeks for all occasions to quarrel with them and to destroy them Or rather 2. of God and so the words are fitly rendred thus He i. e. God giveth or granteth to him i. e. to the Oppressor to be in safety i. e. to live a quiet and comfortable life and he resteth secure or he resteth or leaneth upon him i. e. upon God his former experience of God's Favour makes him confident of the continuance of it So he is not only happy in his present enjoyments but also in his freedom from distracting fears of future miseries and his i. e. God's Eyes are upon their ways i. e. God blesseth and prospereth him in all his undertakings as this phrase most commonly signifies as Deut. 11. 12. Ezra 5. 5. Psalm 33. 18. Or yet his eyes are upon their ways i. e. although God giveth them such strange successes this doth not proceed from his ignorance or regardlesness of their wicked actions for he sees and observes them all and will in due time punish them though not always in this life nor as soon as their sins are committed but in such time and way as he in deep wisdom seeth most â—…it 24. They are exalted for a little while l They live in honour and happiness but not for ever but only at best during this short and mortal life which lasteth but for a very little time and therefore their present happiness is not to be envied nor is it any reproach to God's Providence which hath time enough to reckon with them hereafter but †Heb. are not are gone m Heb. are not to wit in this World they die and brought low n As low as their graves Or after as the Particle Vau is elsewhere used as hath been observed before they have been brought low to wit by pining sickness or other grievous judgments they are †Heb. closed up taken out of the way o i. e Out of this World and way of living by death Or are restrained or shut up to wit in the grave the place of silence and impotency as all other p They can no more prevent or delay their death than the meanest men in the world and cut off q By Death's Sickle or by a violent Hand as the tops of the ears of corn r To wit in his greatest height and maturity when he is arrived at his perfect stature of worldly power and glory then God cuts him off and that suddenly and violently 25. And if it be not so now s To wit as I have discoursed if God doth not suffer wicked men to live long and prosperously in the World before he punisheth them and if good men be not sometimes sorely afflicted here if all things do not fall alike to all men in these matters who will make me a liar and make my speech nothing worth CHAP. XXV 1. THen answered Bildad a Not to that which Iob spake last but to that which stuck most in Bildad's mind and which seemed most reprovable in all his discourses to wit his bold censure of God's proceedings with him and his avowed and oft repeated desire of disputing the matter with him the Shuhite and said 2. Dominion b i. e. Absolute and sovereign power over all persons and things with whom to contend is both rebellion and madness and fear c Actively understood or terrour i. e. that which justly makes him dreadfull to all men and especially to all that shall undertake to dispute with him awful Majesty infinite knowledge whereby he knows men's hearts and ways far better than they know themselves and sees much sâ—…n in them which themselves do not discover and exact purity and justice which renders him formidable to sinners are with him d Emphatically spoken with him whom thou challengest with him who is not lightly and irreverently to be named much less to be contended with And therefore it is thy duty to humble thy self for thy presumptuous words and carriages towards him and quietly and modestly to submit thy self and thy cause to his pleasure This Clause as well as the following Verse seems to be added to prove what he last said of God's dominion and dreadfulness He keepeth and ruleth all persons and things in Heaven in peace and harmony and the order which he hath established among them The Angels though they be very numerous and differing in orders and ministeries do all own his Soveraignty and acquiesce in his Pleasure without any disputing and murmuring The Stars and heavenly Bodies though vaâ—…t in their bulk and various in their motions yet exactly keep their courses and the order which God hath appointed them And therefore it is great folly and impudence to exempt thy self from God's jurisdiction or to quarrel with the methods of God's dealings with thee he maketh peace in his high places 3. Is there any number of his armies e Of the Angels and Stars and other Creatures all which are his Hosts wholly submitting themselves to his Will to be and do what God would have them And therefore how insolent and unreasonable a thing is it for thee
that time to search out the depths of this divine Wisdom in the administration of the World say we have heard the fame thereof g We know it only by slight and uncertain rumours but not fully and perfectly with our ears 23. God h i. e. God alone as appears by the denial of it to all other things understandeth the way thereof i Either the way how it is to be obtained Or rather the methods or courses which it takes in the management of all affairs in the World together with its grounds and end 〈◊〉 them and he knoweth the place thereof k Where it dwells which is only in his own Breast and Mind and in the best of men but in part and only as far as it pleaseth him to afford it 24. For he looketh to the ends of the Earth and seeth under the whole heaven l He and he only knows it because his Providence and that only is infinite and universal reaching to all places and times and things past present and to come whereas the most acute and knowing men have narrow understandings and see but very few things and small parcels of the works of God and therefore are very unfit to pass a judgment upon them because the Wisdom and Justice and Beauty of Gods works is not clearly nor fully seen till all the parts of them be laid together 25. To make the weight for the winds m Which of themselves are most light and without any weight and inconstant and such as no Creature can order or govern them But God manageth them all by weight appointing to every Wind that blows its season its proportion its bounds and limits when and where and how much and how long each Wind shall blow and for what ends whether for Mercy as to refresh men in hot seasons with its gentle gales to cherish the fruits of the Earth to waft Ships on the Sea to their desired Havens c. or whether for Judgment as to corrupt the air and thereby the Bodies of men and Fruits of the Earth to blow down Houses upon their Inhabitants as he was pleased to deal with my poor unhappy Children He only doth all these things and he only knows why he doth them He instanceth but in some few of Gods works and those which seem to be most trivial and casual and uncertain that thereby he might more strongly imply and prove that God doth the same in other things which are more considerable and are managed by more constant causes and certain methods that he doth all things in the most exact order and weight and measure and he weigheth n But it seems a very improper speech to weigh things by measure and therefore this word may more fitly be otherwise rendred he examineth or disposeth or fitteth or directeth for so this verb is elsewhere used as 1 Sam. 2. 3. Psal 75. 3. Prov. 16. 2. 21. 2. the waters o To wit the Rain-waters as appears from the next Verse which God layeth up in his Store-houses or bottles the Clouds and thence draws them forth and sends them down upon the Earth in such times and proportions as he thinks fit and as may serve his several designs and ends by measure p For liquid things are examined by measure as other things are by weight and here is both weight and measure to signifie with what exact and perfect Wisdom God doth govern the World 26. When he made q Which was either from eternity or at the first Creation when he settled that course and order which should afterwards be continued Or when he maketh But our Translation seems best to suit with the then in the next Verse where the sense is compleated a decree for the rain r An appointment and as it were a Statute Law that it should fall upon the Earth and that in such times and places and proportions and manner as he should think fit either for correction or for mercy as Elihu speaks Iob 37. 13. and a way s Or path how it should get out of the thick Cloud in which it was shut up and as it were imprisoned or a course which should for the future be observed as to the time and measure and ends and other circumstances belonging to it for the lightning of the thunder 27. Then t Either from eternity when he decreed what he would do or when he first created them did he see it u i. e. Wisdom which is the subject matter of the present discourse This God saw not abroad but within himself he looked or reflected upon it in his own mind as the rule by which he would proceed in the Creation and Government of all things managing them in such ways and methods as were most agreeable to his own most wise and unsearchable Counsels which no humane or created Wit can reach or pierce into Or he saw it so as to declare it as it follows so as to make it visible and manifest in some measure to his Creatures Or he saw it i. e. he enjoyed it seeing being oft put for enjoying as Psal. 27. 13. 34. 12. Eccles. 3. 13. 2. 1. Compare Prov. 8. 22. and ‖ Or number it declare it x i. e. He made it evident he discovered his deep Wisdom which lay hid before in his own breast or he laid the foundation of that discovery of it which then was or afterward should be made to Angels and Men as the Heavens did in themselves declare the glory of God Psal. 19. 1. before there was such a Creature as man to take notice of it because the object was visible in itself and not made so by the Eye which afterwards beheld it Or did number it i. e. shewed it as it were by number not only in gross but as it were by retail in all the several works which he made he prepared it y i. e. He had it in readiness for the doing of all his works as if he had been for a long time preparing materials for them So it is a speech of God after the manner of men Or he disposed it i. e. used or employed it in his works Or he settled or established it i. e. he firmly purposed to do such and such things in such manner as he thought meet and he established the order which he first made in the World that it should continue in after ages Or he directed it and directed and ordered all things by it yea and searched it out z Not properly for so searching implies Ignorance and that a man is at a loss and requires time and industry all which is repugnant to the Divine Perfections but figuratively as such expressions are oft used concerning God i e. He did and doth all things with that absolute and perfect Wisdom and he knoweth all his own Counsels and Actionâ—… and the reasons of them so exactly and perfectly as if he had bestowed
be most convenient both for beauty and use upon it 6. Whereupon are the †Heb. 〈◊〉 foundations thereof †Heb. made to siâ—…k fastened o This strong and durable Building hath no Foundations but in God's power and word which hath marvellously established it upon it self or who laid the corner stone thereof p By which the several walls and parts of the Building are joyned and fastened together and in which next to the Foundations the stability of any Building does consist The sense is Who was it that did build this goodly Fabrick and establishâ—… it so firmly that it cannot be moved without a Miracle 7. When the morning stars q Either 1. the Stars properly so called who are said to sing and praise God objectively because they give men ample occasion to do it in regard of their glorious light and stupendious motions c. Compare Psal. 19. 1. 148 1 c. But 1. there stars are not here the objects or matter but the authors or instruments of God's praises for the founding of the Earth 2. the Stars were not created when the Earth was founded but upon the fourth day 3. there is no satisfactory reason given why all the Stars should be called Morning-stars especially when there is but one Star known by that Name Or rather 2. the Sons of God as it here follows the latter Clause of the Verse being explicatory of the former as is most frequent in this and some other Books of Scripture to wit the Angels who may well be called Stars as even men of eminent note and particuâ—…ly Ministers of God's Word are called Dan. 8. 10. 12. 3. 〈◊〉 1. 16 20. and Morning-stars because of their excellent lustre and glory for which they are called Angels of Light 2 Cor. 11. 14. and Christ for the same reason is called the Morning-star Revel 22. 16. sang together ‖ Or 〈◊〉 so Or. and all the sons of God r The blessed Angels for man not being yet made God had then no other Sons and these are called the Sons of God partly because they had their whole being from him and partly because they were made partakers of his divine and glorious Image And all these are said to join in this work of praising God probably because none of the Angels were as yet fallen from their first estate though they did â—…all within a very little time after shouted for joy s Rejoyced in and blessed God for his works Whereby he intimates that they neither did advise or any way assist him in his works nor dislike or censure any of his works as Iob had presumed to do with the works of his Providence which are not inferior to those of Creation 8. * Gen. 1. 9. Or who shut up the sea with doors t Who was it thou or I that did set bounds to the vast and raging Ocean and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth which without God's powerful restraint it would do See Psal. 33. 7. 104. 9. This sense seems most proper and to be confirmed by the following Verses when it brake forth u Or after it had broken forth to it from the womb or bowels of the Earth within which the Waters were for the most part contained Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them as if it had issued out of the womb 9. When I made the cloud the garment thereof x When I covered it with Vapours and Clouds which arise out of the Sea and by God's appointment hover above it and cover it like a garment and thick darkness y i. e. Black and dark Clouds called Darkness by an usual Metonymy of the Adjunct So the same thing is repeated in other words after the manner a swadling band for it z Having compared the Sea to a New-born Infant he continues in the same Metaphor and makes the Clouds as swadling-bands to keep the Sea within its bounds though indeed neither Clouds nor Air nor Sands and shores can bound the Sea but it is God alone who doth it in and with these things 10. And ‖ 〈…〉 * Ch. 26. 10. brake up for it my decreed place a i. e. Made those vallies or channels and hollow-places in the Earth which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9 10. Psal. 33. 7. Or ordained or established my Decree upon or concerning it and set bars and doors b i. e. Fixed its bounds as strongly as if they were fortified with Bars and Doors 11. And said Hitherto shall thou come but no further and here e To wit at the Sand and Shore of the Sea Ier. 5. 22. shall †Heb. 〈◊〉 pride 〈◊〉 waves thy proud waves f Which rage and swell as if they would over-whelm all the Earth be stayed 12. Hast thou commanded the morning g i. e. The Morning-light or the Sun which is the cause of it Didst thou create the Sun and appoint the order and succession of Day and Night since thy days h Since thou wast born This work was not done by thee but my me and that long before thou wast born and caused the day-spring to know his place i To observe the punctual time when and the point of the Heavens where it should arise which varies every day Was this thy contrivance or mine 13. That it might take hold of the †Heb wings 〈◊〉 3â—… 3. ends of the earth k That this Morning-light should in a moment spread it self over the face of the whole Earth from one end of the Hemisphear to the other that the wicked might be shaken out of it l From the face of the Earth And this effect the Morning light hath upon the wicked partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villanies without observation Iob 24. 15 16 17. and partly because it brings them to condign punishment the Morning being the most fit and the mâ—…st usual time for executing judgment of which see Psal. 101. 8. Ier. 21. 12. 14. It m To wit the Earth mentioned in the next foregoing Verse is turned n Is transformed and changed in its shape and appearance as clay ‖ 〈◊〉 〈◊〉 to the seal o Or by the seal which makes a beautiful or valuable impression upon that Clay which in it self hath no form nor worth nor comliness in it So the Earth which in the darkness of the night lies like a confused heap without either form or beauty when the light ariseth and shineth upon
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
with the Prophet's use of the same Phrase ch 21. 15. they fled from the bent bow c. all that are found in thee h That remaineth there with Zedekiah in the Siege for those who had fled to the Chaldeans saved their Lives and Liberties are bound together i In Fetters Ier. 52. 11. which are fled from far k Which fled to Ierusalem from the remotest parts of the Land But he rather speaks of those who fled from Ierusalem and from their Enemies whereof some had fled away but were pursued and overtaken by their Enemies and bound as others had been And the Words seem to be well rendred they fled far away as this very Word is used Isa. 23. 7. which may be understood either of the same Persons who fled but were taken in their Flight as was now said or of others who fled away when others abode there and were bound 4 Therefore said I * Jer. 4. 19. 9. 1. Look away from me l Take off your Eyes and Thoughts from me and leave me alone that I may take my fill of Sorrows †Heb. I will be bitter in weeping I will weep bitterly labour not to comfort me m For all your Labour will be lost I neither can nor will receive any Consolation because of the spoiling of the daughter of my people n Of that City and Nation whereof I am a Member The Title of daughter is oft given both to Cities and Nations as hath been noted before 5 For it is a day of trouble and of treading down o In which my People are trodden under foot by their insolent Enemies and of perplexity by the Lord GOD of hosts p This is added partly to shew that this did not happen without God's Providence and partly to aggravate their Calamity because not onely Men but God himself fought against them in the valley of vision breaking down the walls q Of the strong Cities of Iudah which was done by Sennacherib 2 Kings 25. 10. and of crying to the mountains r With such loud and dismal Outcries as should reach to the neighbouring Mountains and make them ring again therewith 6 And Elam s The Persians who now and for a long time after were subject to the Assyrian and Chaldean Emperours and were employ'd by them in their Waâ—…s bare the quiver t Being expert Bowmen as appears from Ier. 49. 35. and from Strabo's Testimony with chariots of men and horsemen u As some of them fought on foot so others sought from Chariots and Horses and Kir x The Medes so called by a Synachdeche from Kir an eminent City and Region of Media of which see 2 Kings 16. 9. Amos 1. 5. †Heb. made naked uncovered y Prepared it and themselves for the Battel for in Times of Peace Arms were wrapt up and covered to preserve them clean and fit for use the shield z Their defensive and offensive Weapons 7 And it shall come to pass that †Heb. the choice of the valleys thy choicest valleys shall be full of chariots a Valleys were the most proper Places for the use of Chariots See Ios. 17. 16. and the horsemen shall set themselves in aray ‖ Or towards at the gate b To assist and defend the Footmen whilst they made their Assault and withal to prevent and take those who endeavoured to escape 8 And he c The Enemy Sennacherib of whose Invasion he seems to speak discovered * Chap. â—…0 1. the covering of Judah d He took those fenced Cities which 〈◊〉 a Covering or Safeguard both to the People of Iudah who fled to them and to Ierusalem which was begirt and defended by them and thou didst look in that day to the armour e Thy Hope and Trust was wholly or chiefly placed in the Arm of Flesh. For although Hezekiah was commended for his Trust in God yet the Generalâ—…ty of the People were guilty of Distrust in God anâ—… Confidence in the Creature * 1 Kings 10. 17. of the house of the forrest f More fully called the house of the forest of Lebanon 1 Kings 7. 2. not because it was built in Lebanon for it was in Ierusalem but either because it was built of the Trees of Lebanon for which cause the Temple is called Lebanon Zech. 11. 1. or for other Reasons See my Notes on 1 Kings 7. 2. 9 Ye have seen g i. e. Observed or confidered as this Word is used Exod. 32. 9. and elsewhere in order to the Reparation of them and to fortifie the City as the next Words manifest also the breaches of the city of David that they are many and ye gathered together the waters of the lower pool h That you might both deprive the Enemy of Water and supply the City with it of which see on 2 Chron. 32. 4 5. 10 And ye have numbred the houses of Jerusalem i That they might exactly know their own Strength and the Number of their People and so lay the Burdens more equally upon them and make sufficient Provisions for them and the k Which stood upon or without the Walls of their City and so gave their Enemies any Advantage against them and hindred the searching or fortifying the Walls and City houses have ye broken down to fortifie the wall 11 Ye made also a Ditch between the two walls l Either those 2 Kings 25. 4. or those 2 Chron. 32. 5. in both which Places we read of two Walls for the water of the old pool m To receive the Waters conveyed into it by Pipes from the old Pool but ye have not looked unto the maker thereof n Either 1. of the Water for both the Springs and the Rain which filleth the Pools are from God alone or 2. of Ierusalem expressed in the foregoing Verse and easily understood here because all these Works were undertaken for Ierusalems Defence and Provision And it is usual in Scripture for the Pronoun Relative to be put by it self without any express mention of the Person or Thing to which it belongs which is left to the Reader to gather out of the foregoing or following Words of which see the Notes on Psal. 87. 1. Cant. 1. 1. neither had respect unto him that fashioned it o Heb. the former or framer of it God who made it a City and the Place of his special Presence and Worship which also he had undertaken to protect if the People would observe his Commands to whom therefore they should have resorted and trusted in this time of their distress long ago p Which Clause may be added to aggravate their Sin in distrusting that God who had now for a long time given proof of his Care and Kindness in desending this City 12 And in that day did the Lord GOD of hosts call q Invite and oblige them