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
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
them that Shishak king of Egypt a Of whom see 1 King 11. 40. and 2 Chron. 12. 2 c. where this History is more fully described He is thought by many to be Solomon's Brother-in-law But how little such Relations signify among Princes when their Interest is concerned all Histories witness Besides Rehoboam was not Solomon's Son by Pharaoh's Daughter and so the relation was in a manner extinct came up against Jerusalem b Either From ambition and a desire to enlarge his Empire or from jealousie of Rehoboam's growing-greatness Of which see 2 Chron. 11. or by Ieroboam's instigation or from a covetous desire of possessing these great treasures which David and Solomon had left and above all by Gods Providence disposing his heart to this expedition for Rehoboam's punishment 26 And he took away the treasures c It is implied that first he took the City which may seem strange considering the great strength of that City and how much time it took Nebuchadnezzar and Titus to take it But First It might cost Shishak also some time and a long Siege ere he took it though that be not here related Secondly It is probable that David and Solomon in their building and altering of this City had more respect to State and Magnificence than to its defence as having no great cause to fear the Invasion of any Enemies and being too secure in reference to their Posterity because of Gods promise of the Kingdom to be continued to them and to their seed for ever And it is probable and certain that after the division between Iudah and Israel the Kings of Iudah did add very much to the Fortifications of this City of the house of the LORD and the treasures of the kings house he even took away all and he took away all the shields of gold * Chap. 10 〈◊〉 which Solomon had made 27 And king Rehoboam made in their stead brazen shields and committed them unto the hands of the chief of the ‡ Heb. 〈◊〉 guard d Whereas the Golden Shields as being more precious were kept in a certain place which kept the door of the kings house 28 And it was so when the king went into the house of the LORD e By which it seems the affliction had done him some good and brought him back to the Worship of God which he had forsaken chap. 12. 1. that the guard bare them and brought them back into the guard-chamber 29 ¶ Now the rest of the acts of Rehoboam and all that he did are they not written in the book of the chronicles of the kings of Judah f Such a Book of Chronicles as that mentioned above ver 19. 30 And there was war between Rehoboam and Jeroboam g Not an Invasive War with Potent Armies which was forbidden chap. 12. 12. and not revived till Abijam's Reign 2 Chron. 13. but a defensive War from those Hostilities which by small Parties and Skirmishes they did to one another all their days 31 And Rehoboam slept with his fathers and was buried with his fathers in the city of David and his mothers name was Naamah an Ammonitess h This is repeated as a thing very observable See above ver 21. And Abijam his son reigned in his stead CHAP. XV. NOw in the eighteenth year of king * 2 Chr. 13. â—… Jeroboam a Obj. How can this be when he Reigned 3 Years ver 2. and Asa his Successor began his Reign in the twentieth Year of Ieroboam v. 9 Ans. Parts of Years are commonly called and accounted Years both in the old and New Testament and in prophane Writers So his Reign began with Ieroboam's 18th Year and continued his whole 19th Year and ended within his 20th Year in which also Asa's Reign began And thus one and the same Year may well be as it frequently is attributed to two several Persons the son of Nebat reigned Abijam over Judah 2 Three years b See the last Note on ver 1. reigned he in Jerusalem and his mothers name was Maachah the daughter of Abishalom c Or of Absalom as he is called 2 Chron. 11. 21. And because he is here mentioned as a known Person without any addition of his Kindred or Quality some conceive that this was Absalom's Daughter called properly Tamar 2 Sam. 14. 27. and from her Royal Grand-Mother 2 Sam. 3. 3. Maachah and that she is called Michajah which differs not much from Maachah the daughter of Uriel 2 Chr. 13. 2. because she was first Married to Uriel as Iosephus affirms Antiq. 8. 3. and afterwards to Rehoboam Others think this was another Person and that both she and her Father had each of them several names which was not unusual among the Hebrews 3 And he walked in all the sins of his father d Which his Father lived in Either First Before his humiliation Or rather Secondly After his deliverance from Shishak when though he did not openly renounce the Worship of God he seems to have relapsed into his former sins which otherwise would not have been remembred against him as David's name and memory is never loaded with the shame of his sins because he truly repented of them which he had done before him and his Chap. 11. â—… heart was not perfect with the LORD his God as the heart of David his father 4 Nevertheless for Davids sake did the LORD his God give him a ‖ Or candle lamp e i. e. A Son and Successor to perpetuate his name and memory which otherwise had gone into obscurity The same Phrase is used above ch 11. 36. 2 King 8. 19. 2 Chr. 21. 7. in Jerusalem to set up his son after him and to establish Jerusalem f i. e. That he might maintain that City and Temple and Worship as a witness for God in the World against the Israelites and Heathen world who should have enquired after it and embraced the True Religion there established and set up as a Beacon upon an high Hill that all men might take notice of it 5 Because David did that which was right in the eyes of the LORD and turned not aside from any thing that he commanded him all the days of his life * 2 Sam. 11. 4 and 12. 9. save onely in the matter of Uriah the Hittite g Quest. How is this true seeing David sinned in the matter of Nabal 1 Sam. 25. and Achish chap. 27. and Mephibosheth and his indulgence to his Children Adonijah Amnon and Absalom and in the numbring of the People Ans. This and the like Phrases are not to be understood as exclusive of every sinful action but onely of a sinful course or state or of an habitual and continued Apostacy from God or from his ways as the very Phrase of turning aside from God or from his Commands doth constantly imply as appears from Exod. 32. 8. Deut. 9. 12 16. 1 Sam. 8. 3. Psal. 78. 57. Isa. 44.
20. 1 Tim. 1. 6. and 5. 15 c. And thus it is most true For David's other sins were either sudden and transient acts proceeding from humane infirmity and extraordinary temptations and soon repented of and blotted out as in the cases of Nabal and Achish or mistakes of his judgment which was not fully convinced of the sinfulness of such actions as in the other cases alledged whereas that which concerned Uriah's Wife was a designed and studied sin long continued in defended with a succession of other sins presumptuous and scandalous to his Government and to the True Religion which he so eminently professed 6 And there was war between Rehoboam and Jeroboam h Which was said chap. 14. 30. and may be here repeated to signify the Cause and Original of the War between Abijam and Ieroboam which is implied here and particularly described 2 Chron. 13. Abijam continued the War which Rehoboam had begun and pushed it on to a decisive Battel But the place may be thus rendred Yet there was war c. i. e. Although God was pleased to shew so much respect to David as for his sake to continue the Succession to the Kingdom in his Posterity yet he thought fit to manifest his displeasure against David's Successors for their sins and to mix their honour and happiness with Wars and Troubles all the days of his life 7 Now the rest of the acts of Abijam and all that he did are they not written in the book of * 2 Chr. 13. 3. the chronicles of the kings of Judah i In their Annals whence they were long after this time Translated into the Sacred Book of Chronicles See above on chap. 14. 19. And there was war between Abijam and Jeroboam 8 And Abijam slept with his fathers and they buried him in the city of David and Asa 2 Chr. 14. 1. his son reigned in his stead 9 ¶ And in the twentieth year of Jeroboam k In or towards the end of the Year See above ver 1. king of Israel reigned Asa over Judah 10 And forty and one years reigned he in Jerusalem and his ‖ That is grandmother mothers l i. e. His Grand-Mothers as appears from ver 2. who is called his mother as David is called Abijam's father v. 3. and this Asa's father ver 11. And so the names of father and mother and sons and daughters are oft taken both in Sacred and Prophane Authors for Grand-Parents and Grand-Children And his Grand-Mothers name may be here mentioned rather than his Mothers because his Mother was either an obscure person or was long since dead or indisposed or unwilling to take care of the Education of her Son and so he was Educated by the Grand-Mother who though she did Poison his Father Abijam with her Idolatrous Principles ver 12. yet could not infect Asa nor with-hold him from prosecuting his good purposes of Reforming Religion Which is here remembred to his praise name was Maachah the daughter of Abishalom 11 And Asa did that which was right in the eyes of the LORD m As to the Government of his Kingdom and Life and the Reformation and Establishment of Gods Worship as did David his father 12 And he took away the Sodomites n Of whom see chap. 14. 24. not all of them but those whom he could find out but some escaped his observation and censure as appears from chap. 22. 46. out of the land and removed all the idols that his fathers had made 13 And also * 2 Chr. 15. 16. Maachah his mother even her he removed from being queen o i. e. He took from her either the Name and Authority of Queen Regent which she having been Rehoboam's Wife and Abijam's Mother took to her self during Asa's minority and abused to the Patronage of Idolatry or the Dignity of the Queen-Mother and those Guards or other Ensigns of Honour or Instruments of Power which as such she had enjoyed and misemployed Otherwise he removed her from the queen i. e. from his Wife that she might not be infected by her and afterwards infect his Children which was a prudent and necessary care for the prevention of so great and publick a Mischief because she had made ‡ Heb. an horror an idol p Heb. a terror or horror i. e. an horrible Idol which it may be he so called either because all Idols though for a season they please yet in the end will bring dreadful effects upon their worshippers or because this was an Idol of a more horrible or terrible shape more abominable than ordinary and not to be seen without horror whether it was that filthy Idol called Priapus which was commonly placed in Groves or Gardens or Pan or some other Heathen god to whose service she in a special manner devoted her self in a grove and Asa ‡ Heb. cut off destroyed her idol and burnt it by the brook Kidron q That when it was burnt to powder it might be thrown into the Water and be unfit for any use See Exod. 32. 20. Deut. 12. 3. 14 But the high places were not removed r Obj. He did take these away 2 Chron. 14. 3. Ans. He took away those which were devoted to the worship of Idols as is there said he took away the altars of the strange gods and the high places to wit where they were worshipped but as for those high places where the True God was Worshipped he did not take them away partly because he thought there was no great Evil in them because they had been used by David and Solomon and other Good and Wise men and because the True God was there worshipped and that in the manner though not in the place which God had appointed and partly because he thought the removal of them might do much more hurt than their continuance to wit by occasioning the total neglect of Gods Worship by many of the People who either could not or through want of competent Faith and Zeal would not go up to Ierusalem to Worship now especially when the Israelites their near Neighbours formerly their Friends were become their Enemies and watched all opportunities to invade or molest them which they concluded they would do when all their Males were gone up to Ierusalem and partly because the People were so obstinately bent towards them that it was or at least seemed to him impossible to remove them without great offence or such commotions as were highly dangerous to that Church and State nevertheless Asa his heart was perfect with the LORD s i. e. He did sincerely and constantly adhere to the Worship and Service of God Though he could not hinder the People from using the high places yet he did intirely Devote himself to the Worship of God in the manner and place prescribed by God all his days 15 And he brought in the ‡ Heb. holy things which his father had dedicated t Abijam to wit
my complaints before him 9. * Ch. 9 10. Psal. 72. 18. 40. 5. 145. 3. Rom. 11. 33. Which doth great things †Heb and there is no search k Here Eliphaz enters upon a discourse of the infinite perfection and greatness of God's nature and works which he doth partly as an Argument to enforce the Exhortation to seek and commit his cause to God v. 8. because God was infinitely able either to punish him yet far worse if he continued to provoke him or to raise him from the dust if he humbly addressed himself to him and partly that by a true representation of God's Excellency and Glory of that vast disproportion which was between God Iob he might both convince Iob of his great sin in speaking so boldly and irreverently of him and prevent his relapse into the same miscarriage and unsearchable l Either such things as we may not boldly and curiously search into Deut. 29. 29. Rom. 11. 33. Col. 2. 18. or such as by searching we cannot find out Iob 11. 7. such as we cannot thoroughly understand either the works themselves or God's way and manner of doing them or God's designs or ends in doing them And therefore O Iob thou art guilty of great impiety and folly to censure the waies and works of God as unreasonable Ch. 3. v. 11. 20. because thou dost not fully understand the nature and use of them marvellous things m Which though common as the following works are and therefore neglected and despised yet are just matter of wonder even to the wisest men †Heb. till there be no number without number 10. Who giveth rain n He beginneth with this ordinary and obvious work of God in which he implies that there is something unsearchable and wonderful as indeed there is in the rise of it from the Earth in the strange hanging of that heavy body in the Air and in the distribution of it as God sees fit Amos 4. 7. and how much more in the secret Counsels and hidden paths of Divine Providence which Iob took the liberty to censure upon the earth and sendeth waters o Either Fountains and Rivers which is another great and wonderful work of God Or rather Rain-water as the following words imply the same thing being repeated in other words after the manner upon the †Heb. out-places fields p Or upon all places abroad i. e. which have no covering to keep out the Rain 11. * 1 Sam. 2. 7. Psal. 113. 7. To set up on high those that be low q These words contain either 1. a declaration of God's end in giving Rain which is to enrich those who were poor or mourning for the drought by sending Rain and making their Lands fruitful Or rather 2. another example of God's great and wonderful works And the Infinitive Verb is here put for the Indicative He setteth up c. which is very frequent in the Hebrew as Psal. 56. 13. Zech. 3. 4. 12. 10. He giveth this instance to comfort and encourage Iob to seek to God because he can raise him out of his greatest depths and useth to raise others in the like condition that those which mourn may be exalted to safety r Notwithstanding all the craft and power of their enemies 12. * Neh. 4. 15. Psal. 33. 10. Isa. 8. 10. He disappointeth the devices of the crafty s Such as are cunning to work evil and to cover it with fair pretences as Hypocrites use to do and as Iob's friends charged him with doing God breaks the hopes and designs of such men as he hath now blasted thy expectation and taken away thy outward happiness which was the thing thou didst design in taking up the Profession of Religion so that their hands ‖ Or cannot perform any thing cannot perform their enterprise t Or anything or what is solid or substantial or wisdom i. e. their wise counsel or crafty design They cannot execute their cunning contrivances 13. * 1 Cor. 3. 19. He taketh the wise in their own craftiness u Wicked men who are wise to do evil and wise in the opinion of the world he not deceiveth in their hopes and counsels but turns them against themselves as we see in Achitophel Haman c. and the counsel of the froward x Or perverse or wrestlers such as wind and turn every way as Wrestlers do and will leave no means untried to accomplish their counsels is carried headlong y i. e. Is tumbled down and broken and that by their own precipitation and hast Their malice cannot have the patience to proceed wisely and leisurely against God's Church and People but makes them eager and venturous and so to make more haste than good speed in their wicked designs 14. * Deut. 〈◊〉 9. chap. 12. 25. Amos 8. 9. They ‖ Or run into meet with darkness in the day time z i. e. In plain things they run into gross mistakes and errours and commonly chuse those counsels and courses which are worst for themselves Darkness oft notes misery but here ignorance or errour as it is also used Ch. 12. 25. 37. 19. and elsewhere and grope a Like blind men to find their way not knowing what to do in the noon day as in the night 15. But he saveth the poor b Or helpless who therefore flee to God for refuge from the Sword from their mouth c Or from the Sword which cometh out of their mouth i. e. from all their censures slanders threatnings deceitful insinuations false swearings of witnesses unrighteous sentences of corrupt Judges whereby their good names or estates or lives may be exposed to the utmost hazards And this is fitly opposed to the Sword of the hand implied in the next branch of the verse Or from the Sword by their mouths i. e. by those wicked mens own words against the godly which God wonderfully over-ruleth to the working out of their deliverance and from the hand of the mighty 16. * Psal. 〈◊〉 〈◊〉 So the poor hath hope d So this poor man obtaineth what he in some measure hoped or expected from God to whom he committed his cause and other poor men will be encouraged by his example to place their hope in God and iniquity e i. e. wicked men The abstract for the concrete as pride deceit injustice are put for proud deceitful and unrighteous men Ier. 13. 9. 2 Pet. 3. 13. stopeth her mouth f i. e. They are silenced and confounded being convicted of their own wickedness folly finding that not the poor are got out of their nets and snares in which they thought that they had them fast but also the oppressours themselves are insnared in them and all this by sudden and unexpected means 17. * Prov. 3. 12 Heb. 1â—… 5. James 1. 12 Rev. 3. 19. Behold g
find him out deeper than hell what canst thou know r Concerning him and his ways which are far out of thy sight and reach 9. The measure thereof is longer than the earth r From one end to the other and broader than the sea s Which is called the great and wide sea Psalm 104. 25. 10. * Chap. 9. 12. If he ‖ Or make a change cut off t To wit a Person or a Family and shut up u In a Prison or in the hands of an Enemy This shutting up is opposed to the opening of the prison-doors and to that enlargement which God is elsewhere said to give to men or gather together x Either 1. in a way of judgment as a like word is used Psalm 26. 9. Gather not my soul with sinners Or rather 2. in a way of mercy as this word is generally used in Scripture this being every where promised by God to his people as an eminent mercy that he would gather them together So this is opposed to the former actions and the sense of the place is whether it pleaseth God to scatter a Family or to gather them together from their dispersions then †Heb. who can turn him away who can hinder him y From doing what he pleaseth and designeth with his own Creatures Who can restrain him either by giving Law to him or by force and power Or who can contradict or answer him or object against him or retort or return upon him i. e. charge him with injustice in such proceedings Which sense may seem to agree best both with the scope of the place and state of the question between him and Iob which was not whether any man could resist God's power but whether he could question his justice and with the following Verse 11. For * Ps. 10. 11 14. 35. 22. he knoweth vain man z Though men know but little of God and therefore are very unfit Judges of all his Counsels and Actions yet God knows man exactly and his vanity or â—…abhood or folly or rashness for all these this word signifies He knoweth that every man in the World is guilty of much vanity and folly and therefore seeth sufficient reason for his severity against the best men such as thou O Iob fanciest thy self to be and if thou wert so thou hast no reason to wonder at or quarrel with his proceedings And if thy quarrel be that he shuts thee up or cuts thee off when he gathers others under his wing and protection whom thou thinkest or knowest to be worse than thy self while thou doest impeach his justice thou doest but betray thy own vanity and folly For he knows both whom he chastiseth and whom he spareth and why he doth it though he do not acquaint thee with the reasons of all his actions he seeth wickedness also a As he knoweth the vanity of all men so he exactly perceiveth the wickedness of evil men though it be covered with the Veil of Religion He seeth thy evil heart which discovers it self by such wicked and scandalous speeches against the justice and goodness of his Providence which gives him just cause to continue and encrease thy miseries Though thou art partial and flatterest thy self with a conceit of thy own Integrity yet he knoweth thy hypocrisie and wickedness will he not then consider it b Shall he only see it as an idle Spectator and not observe it as a Judge to requite and punish it 12. For †Heb. empty or hollow * Ps. 73. 22. 92. 6. Eccl. 3. 18. vain man would be wise c Or Yet or But vain or empty man that foolish Creature that since the fall is void of all true wisdom and solid knowledge and judgment of the things of God would be wise i. e. pretends to be and would be thought wise and able to pass a censure upon all God's ways and works Or thus But vain man is foolish or without heart i. e. without understanding unable to judge aright of the ways and things of God For a Verb very like this and coming from the same Root signifies to have ones heart taken away Cant. 4. 9. though man be born d And man is born i. e. he is by his birth such this evil is now natural and hereditary and therefore common to all men and therefore it is not strange if Iob partake of the common distemper like a wild asses colt e i. e. Ignorant and dull and stupid as to the knowledge of divine things and withal heady and untractable and therefore very incompetent to judge of these high affairs 13. * Ch. 5. 8. 22. 21. If thou f O Iob thy business is not to quarrel with thy Maker or his Works but to address thy self to him prepare thine heart g To wit to seek God as it is expressed 2 Chron. 19. 3. 30. 19. Psalm 78. 8. If thou prepare thy heart by sincere repentance for all thy hard speeches of God and fins against him and with a pure and upright heart seek unto him without which thy prayers will be in vain Or If thou directest or rectifiest thine heart turning thy bold contentions with God into humble and sincere supplications to him and stretch out thine hands h i. e. Pray which is here described by its usual gesture as Chap. 15. 25. Psalm 88. 9. towards him i i. e. To God as appears both from the nature of the thing and from the Context 14. If iniquity be in thine hand k Either 1. If thou hast in thine hand or possession any Goods got by injury or oppression as it seems they supposed that he had Or 2. more generally If thou allowest thy self in any sinful practises The hand is put for action Whereof it is the Instrument put it far away l Keep thy self aâ—… a great distance not only from such actions but also from the very occasions and appearances of them and let not wickedness dwell m Let it not have a quiet and settled abode or allowance in thy tabernacles n i. e. In thy habitation i. e. either in thy self or in thy family whose sins Iob was obliged as far as he could to prevent or reform as he had done Chap. 1. 5. He saith Tabernacles because anciently the habitations of great men consisted of several Tents or Tabernacles as we see Gen. 24. 67. 31. 33. 15 For then shalt thou lift up thy face o Which notes chearfulness and holy boldness and confidence as a dejected Countenance notes grief and shame See Gen. 4. 5 6. 2 Sam. 2. 22. Iob 22. 26. Luke 21. 28. without spot p Or Being without spot So it is only an Ellipsis of the Verb Substantive which is most frequent And this fitly follows as the ground of his confidence because he should in this case have a clear and unspotted Conscience and a
declare God's absolute and uncontrollable Soveraignty over all men to dispose of them either to life or to death as it pleaseth him and consequently to shew that Iob had cause to be thankful to God who had continued his life so long to him which he might have taken away as soon as ever he had given it and had no cause to complain of him or to tax him with injustice for afflicting him as he did and man shall turn again unto dust 16. If now thou hast understanding hear this b As thou art a Man of understanding hear and consider what I say heâ—…rken to the voice of my words 17. Shall even he that hateth right c i. e. That is unrighteous But this he expresseth in a most emphatical manner the reason and weight whereof seems to me to be this If God be unjust he is not so from fear of any Superiour as inferiour Magistrates do many unrighteous things against their Consciences to please their Prince or Chief Ruler or to avoid his displeasure but meerly from an intrinsecal hatred of Justice or love of unrighteousness which being most absurd to imagine concerning God therefore he cannot possibly â—…e unjust or do any unjust action †Heb. Bind govern d So this word which properly signifies to bind is fitly rendred by most Interpreters and â—…o it is used Isa. 3. 7. because Governours have a power to bind their Subjects by Laws and Penalties and they are as it were the ligaments by which Societies are bound and keep together which without them would be dissolved and broken to pieces Elihu's argument here is the same with that of Abraham's Gen. 18. 25. and that of Saint Pauls Rom. 3 5. 6. If God be unrighteous how shall â—…e judge or govern the World And the argument is undeniable If God were unjust there would be nothing but injustice and confusion and mischief in the World whereas we see there is a great deal of Justice administred by Rulers in the World and all this must proceed from him who is the Fountain and Author of all Justice and Rule and Authority And as the Psalmist saith Psal. 94. 9. He that formed the eye shall not he see So say I He that makes men just shall he be unjust and wilt thou condemn him that is most just e i. e. God who hath given so many clear and unquestionable evidences of his Justice in giving Just and Holy Laws in encouraging and rewarding very many righteous Persons in this life and in inflicting dreadful and remarkable Judgments upon Tyrants and Oppressours Or him that is just and mighty for the next Verse speaks of such who were generally in â—…hose times more considerable for their Power and Authority than for their Justice So here is a double argument against Iob's censures of God's Justice He is just and therefore giveth thee no cause to condemn him and withal potent and therefore can punish thee yet far worse for so doing 18. Is it fit to say to a King Thou art †Heb. 〈◊〉 wicked f Or Thou art Belial or a Son of Belial Though a King may really be unjust and wicked yet there Subjects neither may nor dare presume to call them so Exod. 22. 28. And therefore if some evil Thought did arise in thee yet how wast thou not afraid to utter such unworthy and almost blasphemous expressions against God and to princes ye are ungodly 19. How much less to him that * Deut. 〈◊〉 〈◊〉 2 Chron. 〈◊〉 〈◊〉 Act. 1â—… 3â—… Rom. 2. 11. Gal. 2. 6. Ephes. 6. â—… Col. 3. 25. 1 Pet. 1. 1â—… accepteth not the persons of princes g nor regardeth the rich more than the poor for * Ch. 31. 1â—… they all are the work of his hands h And therefore of equal worth and price with him and equally subject to his power and pleasures q i. e. To God who respecteth not the greatest Princes so as to do any unjust thing to gain their favour or to avoid their anger to whom Princes and Peasants are equally subject and infinitely inferiour who therefore is free from all temptation to injustice which commonly proceeds from respect of Persons Levit. 19. 15. and to whom therefore thou didst owe more reverence than thy words have expressed 20. In a moment i Whensoever God doth but give the word and send his Summons for them shall they k i. e. The Rich and the Prince no less than the poor must submit to the Law of death which God hath imposed upon all men without exception and they cannot charge God with injury therein die and the people l Whole Nations or People are no less subject to God's power than any particular Persons their numbers cannot secure them from God's hand shall be troubled m i. e. disturbed and terrified with those calamities which God shall bring upon them at midnight n Suddenly and when they are most secure and pass away o Either 1. go into Captivity or run or fly away they know not whither for their lives Or 2. perish or die as he said before and as this word is oft used as Iob 14. 20 Psal. 37. 36. Eccles. 1. 4 So the same thing is said of the People which in the first branch of the Verse was said of the Princes and †Heb. they that take away the mighty the mighty shall be taken away p Either from their place or power or out of this life without hand q Without any hand or help of Man by some secret and stupendious work and judgment of God which he oft inflicts upon those who are out of the reach of men 21. * â—… Chr. 1â—… â—… Ch. 31. â—… Psal. 3â—… 1â—… 119. 1â—… Prov. 5. â—…1 15. 3. Jer. 1â—… 1 For his eyes are upon the ways of man r This is added as the reason of the Judgments mentioned in the foregoing Verse God doth not afflict nor destroy either Princes or People unjustly no nor out of his meer pleasure and absolute Soveraignity to which Iob seemed to impute his calamities but for their sins which God sees exactly although they use all possible arts and tricks to hide them from him Therefore no man hath cause to complain of God but of himself for all that he may suffer in the World and he seeth all his goings 22 * Psal. 139. â—… Amos 9. 2 Heb. 4. 13. There is no darkness nor shadow of death where the workers of iniquity may hide themselves s They may flatter themselves or cheat others by covering their wicked actions with plausible pretences and professions but they cannot deceive God nor keep their hearts and ways from his sight 23. For he will not lay upon man more than right t More or heavier punishments than they deserve or than are proportionable to their sins which he accurately observes as was now said and therefore can suit
being an infinite independent and self-sufficient being he is far exalted above all thy good or evil and thy righteousness may profit the son of man 9. By reason of the multitude m Or greatness This Verse is supposed to contain an argument to prove what he said v. 8. that one Mans wickedness may hurt another But he rather seems to begin a new matter and having answered one of Job's Objections to proceed to another which may be either 1. that which Job had oft complained of that he cried to God and God did not hear his cry which Elihu answers by a Parallel case of men crying out for oppression whom yet God doth not hear nor help and that for just reasons which he leaves to Job to apply to himself Or 2. that which Job had alledged Chap. 24. 12. and which might seem to reflect upon God's Providence This therefore Elihu repeats in this Verse and answereth in the following of oppressions they make the oppressed to cry n Not onely to murmur and complain but to cry out by reason of sore oppression and to cry to the Oppressours or others for pity and help they cry out by reason of the arm of the mighty o Because their Oppressours are too strong for them 10. But none p Few or none for few are oft can 〈◊〉 and accounted as none both in Scripture and other Authors of the great numbers of Oppressed Persons saith q To wit seriously or sincerely and it may be not so much as in word and profession where is God r They howl and cry out of men and to men but they seek not after God they do not acknowledge him in all their ways they praise him not for that ease and liberty and estate and other mercies which God gave them and by this unthankfulness they forfeit their mercies and therefore if God suffer Oppressoars to take them away they have no cause to complain of God but only of themselves they will not vouchsafe to pray to God seriously and fervently either to continue or to restore their lost mercies and therefore if God do not hear nor regard their brutish cries arising only from a natural sense of their misery it is not strange nor unjust my Maker s Who alone made me and whose power and providence preserveth me every day and who only can protect and deliver me All which were Obligations upon them to praise God and pray to him and depend upon him and aggravations of their gross neglect of God Heb. my Makers in the Plural number Which being used not only here but also Ecclis 12. 1. Isa. 54. 5. and that without any necessity when it might aswell have been put in the singular number yea though Elohim be Plural at it is Gen. 1. 1. plainly implies a Plâ—…rality of Persons in the Divine Essence of which see on Gen. 1. 26. who giveth * Pâ—…l 42. 8. songs t i. e. Matter of Songs great occasion to rejoyce and praise God in the night u Either I metaphorically taken i. e. in the night of affliction imply ing that they want not cause to bless God even in their afflictions Or rather 2. properly as this word is always used in Job one place excepted which is doubtful to wit Chap. 36. 20. which he may mention rather than the day either because oppressed Persons who in the day time are cruelly used by their Oppressours are permitted to rest in the night or because the hand and mercy of God is more manifest in the preservation and rest and sleep of the night than in the Blessings of the day which are procured by Mans industry or because the day is the time of Action the Night of contemplation when we do and ought to remember God's Mercies with thanksgiving compare Psal. 42. 8. 119. 62. 11. Who teacheth us more then the beasts x This is mentioned as a further aggravation of Mens neglect of God in their misery God hath given to men those gifts which he hath denied to Beasts Reason and Religion Wisdom to know God and themselves and their Obligations to God and their dependance upon him And therefore it ill becometh them to lye like Brute-creatures roaring and crying out in their miseries without taking any notice of God in way of Prayer or Praise and if they do so it is no wonder if God takes no notice of them of the earth and maketh us wiser then the fowls of heaven 12. There y Or Then as this Particle is used Psal. 14. 5. Eccles. 3. 17. Zeph. 1. 14 In that time or condition they cry but none giveth answer because of the pride of evil men z Either 1. of the Oppressours So this is the reason not of the last Clause why none answereth but of the former why they cry the latter Clause being therefore shut up within a Parenthesis and the words thus are to be transposed as some place them There they cry because of the pride of evil men but none giveth answer The reason whereof followeth in the next Verse Or rather 2. of the oppressed Persons And so there is no need of any Parenthesis or transposition And so these words contain one reason of the words immediately foregoing which is most natural and easie and usual to wit why none giveth answer i. e. why God doth not answer nor regard their cries because of their Pride c. because they are both evil wicked and impenitent and proud unhumbled for those sins for which God brought these miseries upon them and unsubdued to the Obedience of God 13. * 〈◊〉 27. 9. 〈◊〉 1. 28. 〈◊〉 29. 〈◊〉 1. 13. 〈◊〉 11. 11. Surely God will not hear vanity a Either 1. vain and light Persons that have no true Wisdom or solid Piety in them but are wholly addicted to vain and worldly things rejoycing immoderately when they have them and crying out for want of them as here they do Or 2. vain cries which proceed not from Faith or Piety but only from self-love and a natural sense of their misery which is common to them with brute-beasts The abstract is here put for the concrete as wickedness is oft put for wicked men and pride for proud Persons and the like neither will the Almighty b Though God be able to help them as this title of God implies and though he be the Judge of the World as the former Name of God signifies to whom therefore it belongs to right the Oppressed against the Oppressour yet in this case he justly reâ—…useth to help them regard it 14. Although thou sayest thou shalt not see him c Or thou canst not see him the future Tense of the Indicative Mood being oft put potenâ—…lly i. e. Thou canst not have thy desire in appearing and pleading thy cause before him So this is a new matter and Elihu answers another Objection of Iobs of which see Chap. 23. 8 9. and
h His strength is guided by Wisdom and therefore cannot be imployed to do any thing unbecoming God or unjust to his Creatures for either of these is folly Or in strength or vertue of heart for the and is not in the Hebrew So the sense is He is truly magnanimous of a great and generous mind or heart and therefore not unrighteous for all injustice proceeds from littleness or weakness of Heart Truly great Souls scorn unjust actions 6. He preserveth not the life of the wicked i To wit for ever but will in his due time forsake them and give them up to the Destroyer Or he doth not or will not preserve is put for he will certainly and dreadfully destroy by the Figure called Mâ—…iosis used Prov. 17. 21. and oft elsewhere but giveth right to the ‖ Or afflicted poor k He doth uphold and he will certainly in his time deliver his poor oppressed Ones from all their Oppressours 7. * Psal. 33. 18. 34. 15. He withdraweth not his eyes from the righteous l He never ceaseth to care for and watch over them no not when they are afflicted or persecuted when he may seem to neglect them but with Kings are they on the Throne m Though they may be oppressed for a time yet oft-times he not only delivers them but also raiseth them to the highest Honour and Happiness in this life compare 1 Sam. 2. 8. Psal. 113. 7 8. yea he doth establish them for ever n Their selicity is more stable and permanent than that of the wicked and they are exalted o Having mentioned the cause that God did establish them he now mentions the effect that 〈◊〉 are or continue to be exalted they are not cast down from their Dignity as the wicked commonly are 8. And * Psal. 107. 10. if they be bound in fetters p If through the vicissitude of Worldly affairs and the righteous judgment of God upon them for their sins they be brought from their Throne into a Prison as sometimes hath been done and be holden in cords of affliction 9. Then he sheweth them their work q i. e. Their evil works as the next Clause explains and limits it By these afflictions he brings them to a sight of their sins and to repentance which is the way and means of their recovery and their transgressions that they have exceeded r That they have greatly sinned by abusing their Power and Prosperity which even good men are too prone to do 10. * Chap. 33. 16. He openeth also their ear s i. e. He enableth and enclineth them to hearken to what God speaks by the rod who would not hear in the time of their Prosperity like them Jer. 22. 21. to discipline t Or to instruction i. e. to receive instruction or to chastening i. e. to hear the rod and who hath appointed it as is said Mich. 6. 9. and commandeth u Either by his Word oâ—… Spirit accompanying the affliction and discovering the mind and will of God in this dispensation that they return from iniquity x Which is the chief cause of their Calamity 11. If they obey y God's admonition and command and serve him they shall * Chap. 21. 13. spend their days in prosperity z They shall be restored to their former Prosperity and shall live and die in it This he speaks according to the Tenour of God's promises especially in the Old Testament-state of the Church and according to the common course and method of Gods Providence which Elihu and other good men had observed and their years in pleasures a Abounding in worldly comforts and being enabled by God to rejoyce in them which is God's gift Eccles. 3. 13. and delighting themselves in God's love and favour to them 12. But if they b The righteous spoken of v. 7. opposed to the Hypocrites here following v. 13. for even good men may sometimes be disobe dient to Divine admonitions and may suffer deeply yea even death it self for their folly see 1 Cor. 11. 30. obey not †Heb. they shall â—…ass away by the Sword Chap. 33. 18. they shall perish by the Sword and they shall dye without knowledge c In or for their ignorance or inadvertency or folly Or because they are without knowledge because they are foolish or brutish and will not learn the Lessons which God so plainly teacheth them 13. But the hypocriteâ—… 〈◊〉 heart d Such as are truely void of that Piety which they profess Whereby he either secretly insinuates that Iob was such an one or gives him this occasion to search himself whether he were not so or rather admonisheth him not to carry himself like such an one as he had hitherto done and for which he reproved him Chap. 34. 8. * Rom. 2. 5. heap up wrath e i. e. By their impious and obslinate carriage in all conditions they treasure up God's wrath against themselves they cry not f Unto God for help They live in the gross neglect of God and of Prayer when he bindeth them g To wit with the cords of affliction expressed v. 8. which is mentioned as an aggravation of their wickedness because even wicked men if not proâ—…igately bad will seek God in a time of affliction Hosea 5. 15. Withal he secretly reflects upon Job as one that 〈◊〉 himself like a wicked Man because though he cried out of God in way of complaint yet he did not cry unto him by humble supplication 14. * Ch 15. 32 22 16. Psal. 55. 23. †Heb. 〈◊〉 Soul 〈◊〉 They die in youth h They provoke God to cut them off before their time Heb. Their Soul i. e. they themselves shall die in 〈◊〉 and their liâ—…e is i Or rather life shall die or be extinct which Verb is understood out of the former Clause after the manner of the Hebrews among the ‖ Or 〈◊〉 unclean k Or the filthy or Wâ—…oremongers or Sodomites to whose destruction which happened not long before this time he may seem to allude The sence is They shall die by some dreadful and exemplary stroke of Divine vengeance 15. He delivereth the ‖ Or 〈◊〉 poor in his affliction and openeth their ears l i. e. Causeth them to hear and understand and do the will of God hearing being oft put for obeying And this latter Clause seems to be added to intimate that he will not deliver all afflicted Persons but onely those whose Ears he openeth to receive his Counsels in oppression m i. e. â—…n the time of their oppression Or by oppression or tribulation as the means of opening their Ears and Hearts 16. Even so would he n If thou hadst opened thine Ear to God's counsels and humbled thy self under his correcting hand and sued to God for Mercy have removed thee o As this
others so the Holy Prophets did oft times search into and study to find out the meaning of their own Prophecies as appears plainly from 1 〈◊〉 1 10. 11. The Phrase is thought to be taken from the Musicians who lay their Ear close to the Instrument when they Tune it and by their Ear try how the Voyce and Instrument agree to a parable d Which properly is a figurative and allegorical Speech but is oft more largely taken for any excellent and important and withal dark or Difficult Doctrine or Sentence See Numb 23. 7. and 24. 3. 15. Psal. 78. 2. Comp. with Mat. 13. 35. I will open e i. e. I will not smother it in my own Breast but publish it to the World my dark saying f So he justly calls the following Discourse because the thing in question is and ever hath been thought Difficult and hard to be understood upon the harp 5. Whereforâ—… should I fear g He speaks in his own Person because he had now said that he would incline his Ear v. 4. i. e. Learn and Practise what he was teaching others but his meaning is more general That there is no sufficient Cause why he or any good man should Fear Which is to be understood of Excessive or immoderate and prevailing Fear causing Dejection or Despondency or distrust of God's Providence and Goodness or Discontent with his Condition In which Sence men 〈◊〉 bid not to Fear Gen. 50. 19. Mat. 28. 5. Comp. with Mark 16. 6. Thus Gen. 45 5. Be not grieved to wit inordinately for otherwise they ought and he would have had them to grieve for their sin Thus to lead a man into Temptation Mat. 6. 13. is to suffer him to be overcome by it by Comparing 1 Cor. 10. 13. And the Object or cause of this forbâ—…dden Fear is double the one the Afflictions of good Men here following the other the Prosperity of the ungodly as it is declared v. 16. and of which he begins to Treat in the very next Verse and continues the Discourse of it to the end of the Psalm in the days of evil h Either 1. Of sin when iniquity of all sorts abounds which is many ways grievous and vexaâ—…ious to every good Man Or 2. Of Misery in times of great Distress and Calamity either publick or private when wicked Men flourish of which he speaks in all the rest of the Psalm and good men are oppressed and persecuted whâ—…n the iniquity of my heels i By which he understands either 1. His afflictions which he might justly call the Punishment of his sinful Actions for iniquity is commonly put for the Punishment of it and the Heels are put for a Mans Foot-steps and Metaphorically for ones ways or Actions as Psal. 56. 6. and 89. 51. Or 2. The iniquity i. e. The violent and injurious Designs and Practises of his ungodly and malitious Enemies who as he here saith did 〈◊〉 him about Whereby he notes their prosperous Success against him and his being indangered and vexed by them as this Phrase implies Iob. 16. 13. Psal. 17. 9. 11. and 22. 12 and 140. 9. Habak 1. 4. and withal their intention and endeavour to vex and persecure and destroy him as this Phrase is used Psal. 17. 9. and 22. 12. 16. and in many other places This Sâ—…nce is favoured both by the Syriack and Arabick Interpreters whereof the former renders the Words thus the iniquity of mine Enemies hath Compassed me and the latter thus when mine Enemies shall Compass me about and by the main Scope of the Psalm which is to Comfort himself and other good Men against that great Scandal of the Prosperity of the Wicked and the Oppressions and Miseries of the Righteous But all the Difficulty is why or how he calls this the iniquity of his Heels For the clearing whereof it is humbly proposed to Consideration that this Genitive Case of my Hâ—…els seems to note not the Efficient or Meritorious cause of this iniquity or Punishment of it but the Object about which this iniquity is Exercised as Nouns in the Genitive Case are frequently â—…aken Thus the spoil of the Poor Isa. 3. 14. is not that spoil which was made by them but upon them and the Viâ—…lence of the Children of Iudah as it is in the Hebrew 〈◊〉 Ioâ—…l 3. 19. is that which was done agâ—…inst them as we truly Translate it See also Dan. 4 27. Mat. 10. 1. Act. 4. 9. In like manner here the iniquity of my Heels is the iniquity wherewith they Compass and seek to trip up my Heels for we shall find David oft speaking of the malitious Practices of his Enemies with respect to his Heels or Feet or Steps So he tells us they pierced his Hands and Feet Psal. 22. 16. they Compassed and marked and prepared a Net for his Steps Psal. 17. 11. and 56. 6. and 57. 6. as 〈◊〉 also complains of his Enemies that they hid Snares for his Feet Ch. 18. 22. And therefore it is not strange that the iniquity of his Enemies is here noted to be exercised about his Heels or Footstepts as this word signifies either because they did malignantly observe all his steps or ways that they might find occasion to load him with Reproaches in order to his Ruin or because they purposed to trip up his Heels or to overthrow his goings as he Complains Psal. 140. 4. Besides the Words may be rendred the iniquity of my Supplanters for the Hebrew word rendred Heels may be and is by some learned Interpreters taken for a Participle of that Verb which signifies to Supplant or trip up the Heels or Circumvent from whence Iacob had his Name And this Character fitly agrees to David's Enemies who were not onely most malitious but also very deceitful and Treacherous as he every where Complains shall * Hos. â—… 2. compass me about 6. They that * Joh. 31. 24. Psal. 62. 10. Mark 10. 24. 1 Tim. 6. 17. trust in their wealth k As that which can and will secure them from Gods judgments and from the Calamities of humane Life the Psalmist having said that he and other good Men had no sufficient cause of Fear from their present sufferings from ungodly Men now he proceeds on the contrary to shew that his ungodly Enemies had no reason to be secure and Confident because of their present Riches and prosperous Success and boast themselves in the multitude of their riches 7. None of them can by any means redeem l To wit from Death as appears from v. 9 10. c. neither from the first Death nor from the second which he points at v. 14. 19. his brother m Whom he would do his utmost to preserve in Life and Consequently not himself But he seems to mention his Brother rather than himself because when his Brother is sick he being in Health hath the full Command and free use of all his Wealth and Strength and Wiâ—…
against the generation of thy children f By grieving and discouraging and Condemning them and by tempting them to revolt from God and Godliness But because the Hebrew Verb Bagad in this Sence is always so far as I have observed Construed with the Proposition Beth which is not here and is constantly put before that Proposition and Word which it governs and not after as here it is I rather joyn with them who render the place thus which is more agreeable to the Words and Order of the Text Behold the Generation of thy Children or Behold these are the Generation of thy Children as appears by thy fatherly Care of and indulgence and kindness to them whilst thou dost at present seem to treat them like Bastards who are more truly called thy Children dealing roughly and severely with them I shall or rather should to wit in speaking so Transgress or Prevaricate speak against the Truth and against my own Conscience which assureth me that these are the haters of God and hated and Cursed by him 16 When I thought to know this g To find out the Reason of this Mysterious Course of thy Providence †Heb. it was 〈◊〉 in mine 〈◊〉 it was too painful for me h I was gravel'd with the Difficulty 17 Until I went into the sanctuary of God i Till I consulted with the Oracle or Word of God He alludes to the Practise of those times which was in dark and difficult Cases to resort to God's Sanctuary and the Oracle in it for satisfaction then understood I their end k There I learned that their Prosperity was short and would quickly have an End and that a most dismal and terrible one that their fair Morning would be followed with a black and dreadful Enemy and an everlasting Night 18 Surely * Psal. 35. 6. thou didst set them in slippery places l Their Happiness hath no firm Foundation is was very unstable like a mans standing in very slippery ground thou castest them down into destruction m The same hand which raised them will cast them down into the Pit of utter Destruction 19 How are they brought into desolation as in a moment n Their fall is wonderful both for its soreness and for its suddenness they are utterly consumed with terrors o Either with the Horrors of their own Minds Or rather with God's dreadful Judgments unexpectedly seizing upon them 20 * â—…ob 20. 8. As a dream when one awaketh p Their Happiness is like that in a Dream wherein a man seems to be highly pleased and Transported with Ravishing Delights but when he awakes he finds himself deceived and unsatisfied so O LORD when thou * Psal. 7. 6 awakest q i. e. Stir up thy self to punish them Or rather when they shall awake out of the pleasant Dream of this vain sinful Life by Death and following it For this seems to agree best with the Metaphor here before mentioned And the Hebrew words being onely these in awaking may be applied Either to God or to them as the Context directs thou shalt despise r Not so much Really for so God ever did despise it in the height of all their Glory but declaratively things being oft said to be done in Scripture when they appear or are manifested as hath been more then once noted Thou shall pour Contempt upon them make them despicable both to themselves and to all others and raise them to Shame and everlasting Contempt as is said Dan. 12. 2. their image s i. e. All their Felicity and Glory which as indeed it ever was so now it shall be Evidently discerned to be no Real or Substantial and solid thing but a meer image or shadow or vain shew which can neither abide with them nor yield satisfaction to them See Psal. 39. 6. Act. 25. 23. where what is rendred Pomp in the Greek signifies a meer Fancy or Imagination 1 Cor. 7. 31. 21 Thus t So as I have above expressed for this Particle so taken doth not belong to what he had now wisely and piously said in the next foregoing Verses but to what he had unadvisedly spoken in the former Verses as is Evident from the following Verse Or Nevertheless as this Particle is oft used Although I knew very well that the Prosperity of sinners would have a sudden and Dismal end yet I was so foolish as to be grieved at it my heart was grieved and I was pricked in my reins u I was heartily and deeply wounded with disquieting Thoughts and tormenting Passions Envy and Sorrow and Anger 22 * Psal. 92. 6. So foolish was I and †Heb. I knew not ignorant I was as a beast x Heb. Beasts which may signifie a great Beast a most stupid and sottish Creature like one not onely void of Grace but of Reason too For Reason it self especially assisted by the Holy Scriptures did sufficiently discover that all things considered I had no sufficient cause to Envy the Prosperity of wicked Men. I minded onely present things as the Brutes do and did not consider things to come as reasonable Creatures do and ought to do †Heb. with thee before thee y In thy sight or Judgment and therefore in Truth Rom. 2. 2. howsoever I seemed to my self or others to have some degree of Reason and Discreâ—…on 23 Nevertheless z Notwithstanding all my Temptations and my gross folly in yielding to them I am continually with thee a Either 1. In a way of Duty Yet I did not depart from thee nor from thy ways but did at last Conquer them and firmly cleave unto thee by Faith Or rather 2. In a way of Mercy and Favour of which he speaks in the next Clause of this and in the following Verse Although I gave thee just cause to cast thee off yet thou didst continue thy gracious Presence with me and thy Care and Kindness to me And this Phrase with thee seems to have some Emphasis in it as being opposed to the other with thee v. 22. I was a Beast with thee such was my folly and Wickedness and yet I was in Favour with thee such was thy goodness thou didst pardon and Cure it * Or wâ—… thou hast holden me by my right hand b That my Faith might not fail and I might not be overthrown by this or any other Temptations 24 Thou shalt guide me c As thou hast kept me hitherto in all my Tryals so I am assured thou wilt'st lead me still into right Paths and keep me from wandring or straying from thee or falling into Mischief with thy counsel d Partly by thy gracious Providence executing thy purpose of Mercy to me and watching over me Partly by thy word which thou wilst open mine Eyes to understand as Psal. 119. 18. and Principally by thy Holy Spirit sanctifying and directing me in the whole Course of
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