that conspiracy it is added ver 18. And a fire was kindled in their company the flame burnt up the wicked As for Num. 26. 10. which seems to oppose this opinion we shall see more on that place if God permit and all their goods 33 They and all that appertained to them went down alive into †Heb. Hâ—…ll the pit r i. e. Into the earth which first opened it self to receive them and then shut it self to destroy them and transmit them to further punishments and the earth closed upon them and they perished from among the congregation 34 And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow up us also 35 And there came out a fire from the LORD s i. e. From the cloud wherein the glory of the Lord appeared ver 19. to give sentence in this cause and consumed the two hundred and fifty men that offered incense 36 And the LORD spake unto Moses saying 37 Speak unto Eleazar t Rather than to Aaron partly because the troublesome part of the work was more proper for him and partly least Aaron should be polluted by going amongst those dead carcases for it is probable this fire consumed them as lightning sometimes doth others by taking away their lives and leaving their bodies dead upon the place the son of Aaron the priest that he take up the censers out of the burning u i. e. From among the dead bodies of those men who were burnt Burning put for those who are burnt as captivity for the captives Numb 21. 1. and poverty for the poor 2 King 24. 14. and scatter thou the fire x i. e. The cinders or ashes which are left in or near their censers yonder y i. e. Far from the altar and sanctuary into an unclean place where the ashes were wont to be â—…ast by which God shews his rejection of their services for they are hallowed z Either 1. by Gods appointment because they were presented before the Lord by his express order ver 16 17. Or 2. by Goâ—… jâ—…st judgment because they together with the persons that used them were accursed and devoted by God and therefore were the Lords and to be imployed in any profane or common use as appears from Lev. 27. 28. But the first reason is the chief and is rendred by God himself ver 38. 38 The censers of these sinners against their own souls a i. e. Their own lives who were the authors of their own death and destruction Compare 1 King 2. 23. Prov. 20. 2. This he saith for the vindication of Gods justice and his own ministry in this severe dispensation let them make them broad plates for a covering of the altar b To wit of burnt-offerings which was made of wood but covered with brass before this time Exod. 27. 1 2. to which this other covering was added for further ornament and security against the fire which was continually burning upon it for they offered them before the LORD therefore they are hallowed and they shall be a sign c A monument or warning to all strangers to take heed of invading the Priesthood as it follows ver 40. unto the children of Israel 39 And Eleazar the priest took the brazen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40 To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company d i. e. That he do not imitate them in their sin and therefore bring upon himself the same plague as the LORD said to him e i. e. To Eleazar These words belong to ver 38. the meaning is that Eleazar did as God bad him by the hand of Moses 41 But on the morrow f Prodigious wickedness and madness so soon to forget such a terrible instance of divine vengeance all the congregation of the children of Israel murmured against Moses and against Aaron saying ye have killed g You who should have preserved them and interceded for them have pulled down Gods wrath upon them for the maintenance of your own authority and interest the people of the LORD h So they call those wicked wretches and rebels against God which shews the power of passion and prejudice to corrupt mens judgments 42 And it came to pass when the congregation was gathered against Moses and against Aaron that they i i. e. Moses and Aaron who in all their distresses made God their refuge looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43 And Moses and Aaron came before the tabernacle of the congregation k To hear what God who now appeared would say to him 44 And the LORD spake unto Moses saying 45 Get ye up from among this congregation that I may consume them as in a moment and they fell upon their faces l To beg pardon and mercy for the people as they oft did thus rendring good to them for evil which the people required with evil for their kindness 46 And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense m Which was a sign of intercession Psal. 141. 2. and was to be accompanied with it Luk. 1. 9 10. and go quickly unto the congregation n With the incense to stir up the people to repentance and prayer to prevent their utter ruine This he might do upon this extraordinary occasion having Gods command for his warrant though ordinarily incense was to be offered onely in the Tabernacle and make an atonement for them for there is wrath gone out from the LORD the plague is begun o In cutting off the people by a sudden and miraculous stroke 47 And Aaron took as Moses commanded and ran into the midst of the congregation p Hazarding his own life to obey God and to do this wicked people good and behold the plague was begun amongst the people and he put on incense and made an atonement for the people 48 And he stood between the dead and the living q Whereby it may seem that this plague like that fire Numb 11. 1. began in the uttermost parts of the congregation and so proceeded destroying one after another in an orderly manner which gave Aaron occasion and direction so to place himself as a Mediatour to God on their behalf and the plague was stayed 49 Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed CHAP. XVII 1 AND the LORD spake unto Moses
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
because this act though desired and promoted by his Brethren was executed by the decree of the Elders to whom the determination of all controversies about Inheritances belonged and therefore it was their fault that they did not Protect him from the Injuries of his Brethren as their duty was and why are ye come unto me now when ye are in distress 8 And the Elders of Gilead said unto Jephthah Therefore we turn again to thee now l Being sensible that we have done thee Injury we come now to make thee full Reparations that thou mayest go with us and fight against the children of Ammon and be our head over all the inhabitants of Gilead 9 ¶ And Jephthah said unto the elders of Gilead If ye bring me home again m If you recall me from this place where I am now setled to the place whence I was Expelled to fight against the children of Ammon and the LORD deliver them before me shall I be your head n Will you really make good this Promise Iephthah was so sollicitous in this case either from his Zeal for the publick Good which required that he should be so or from the Law of Self-Preservation that he might secure himself from his Brethren whose ill-will he had experienced and whose iniuries he could not prevent if after he had served their ends he had been reduced to his private capacity or there might be some Tincture of Ambition in him for which God therefore severely though paternally chastiseth him as we see afterwards 10 ¶ And the elders of Gilead said unto Jephthah The LORD ‡ Heb. be the hearer between us be witness between us o They confirm their Promise by a Solemn and Sacred Oath if we do not so according to thy words 11 Then Jephthah went with the elders of Gilead and the people made him head and captain over them and Jephthah uttered all his words p Objectively so called i. e. All that was spoken not onely by him but also by the Elders of Gilead concerning him and concerning this whole Transaction and the conditions of it or all his matters the whole business before the LORD q i. e. Before the Publick Congregation wherewith God was usually and then especially present see Exod. 20. 24. Deut. 6. 25. Mat. 18. 10. Or before the Altar which possibly they did erect upon this special occasion by Gods Permission Or in Gods Presence calling him to be present as a Witness and Judge between them in Mizpeh 12 ¶ And Jephthah sent messengers r i. e. Ambassadors to prevent Blood-shed and make Peace as far as in him lay that so the Israelites might be acquitted before God and men from all the sad consequences of this War Herein he shewed great Prudence and no less Piety unto the king of the children of Ammon saying What hast thou to do with me s What pretence or reasonable cause hast thou for this Invasion that thou art come against me to fight in my land t He speaks this in the Name of all the People whose the Land was 13 And the king of the children of Ammon answered unto the messengers of Jephthah * Numb 21. 13. Because Israel took away my land u i. e. This Land of Gilead which was mine but unjustly taken from me by Sihon and Og the Kings of the Amorites and the injury perpetuated by Israel's detaining it from me This Land before the Conquests of Sihon and Og belonged partly to the Ammonites as is affirmed Ios. 13. 25. and partly and principally to the Moabites as appears from Numb 21. 24 26. Deut. 3. 11. And indeed Moab and Ammon did for the most part join their Interests and their Forces as appears from Scripture-Story and as Balak the King of the Moabites acted for the Ammonites so now the King of Ammon seems to act for the Moabites either as being now his Subjects or as his Confederates whence it comes to pass that Moab and Ammon are here promiscuously mentioned as v. 15 17 18 25. and Chemosh the known god of the Moabites Numb 21. 29. 1 King 11. 33. 2 King 23. 13. Ier. 48. 13 46. is here called the god of the Ammonites v. 24. though to speak strictly Moloch or Milchom was their god 1 King 11. 5 7 33. and 2 King 23. 13. when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore those lands again peaceably 14 And Jephthah sent messengers again unto the king of the children of Ammon 15 And said unto him Thus saith Jephthah * Deut. 2. 9. Israel took not away the land of Moab nor the land of the children of Ammon 16 But when Israel came up from Egypt and * Num. 14. 25. walked through the wilderness unto the red-sea x Unto which they came three times once Exod. 13. 18. again a little after their passage over it Exod. 15. 22. and a third time long after when they came to Ezion-Gaber Numb 33. 35. Deut. 2. 8. which was upon the Shoar of the Red-Sea 1 King 9. 26. 2 Chron. 8. 17. from whence they went to Kadesh Numb 20. of this time he speaks here and * Num. 20. 1. came to Kadesh 17 Then * Numb 20. 14. Israel sent messengers unto the king of Edom saying Let me I pray thee pass through thy land but the king of Edom would not hearken thereto and in like manner they sent unto the king of Moab but he would not consent and Israel abode in Kadesh y Peaceably and did not revenge their unkindness and inhumanity as they could have done 18 Then they went along through the wilderness and * Numb 21. â—… compassed the land of Edom and the land of Moab and came by the east-side of the land of Moab and pitched on the other side of Arnon * Num. 21. â—… and 22. 36. but came not within the border of Moab for Arnon was the border of Moab 19 And * Deut. â—… â—… Israel sent messengers unto Sihon king of the Amorites the king of Heshbon and Israel said unto him Let us pass we pray thee through thy land unto my place z i. e. Unto the Land of Canaan which God hath given to me 20 But Sihon trusted not Israel to pass through his coast but Sihon gathered all his people together and pitched in Jahaz and fought with Ifrael a So Sihon was the aggressor or beginner of the War and the Israelites were forced to it for their own Defence 21 And the LORD God of Israel delivered Sihon and all his people into the hand of Israel and they smote them so Israel possessed all the land of the Amorites the inhabitants of that countrey 22 And they possessed * Deut. â—… all the coasts b Or Borders together with all the Land included within those Borders for so that word is oft used as Exod. 8. 2. Psal.
say c It is a defective speech and may be thus supplied Thus it was or God thus left you to your own weakness and mistakes and impertinent discourses lest ye should say c. i. e. lest you should ascribe the conquering or silencing of Iob to your own wisdom age and experience Or lest you should â—…astingly 〈◊〉 We have discovered and said all that can or nâ—…d â—…e said in the Cause the sum and substance of the thing that which may fully and finally end the Controversie which is contained in the fâ—…lowing words We have found out wisdom God thrusteth him down not man d These are alledged by Eâ—…ihu in the person of 〈◊〉 three Friends or as their words The sense is The 〈◊〉 judgments which are upon Iob have not been brought upon him by man solely and originally for then there might have been some ground for Iob's complaints there might have been injustice or cruelty in them but immediately by the hand of God of that God who being Omniscient and just and true and mercifull would never have dealt thus hardly with Iob if he were not an Hypocrite and guilty of some very grâ—…ss though secret 〈◊〉 which is the ground-work of our discourses But â—…aith Elâ—… this Argument doth not satisfie me and therefore bear with me if I seek for better 14. Now he hath not †Heb. 〈◊〉 directed his words against me e I am not engaged in this discourse by any provoking words of Iob as you have been which hath drawn forth your passions and byassed your judgments but meerly from zeal for the vindcation of God's honour and love to truth and justice and a â—…cere desire to administer to Iob matter both of conviction and of comfort neither will I answer him with your words f i. e. with such words or arguments as yours either weak and impertinent or fierce and opprobricus 15. They g i. e. Iob's three Friends of whom he speaks sometimes in the second and here in the third person directing his speech to Iob and the Auditors of this disputation were amazed h They stood mute like persons amazed not knowing what to reply to Iob's arguments and wondring at his bold and confident assertions of his â—…ntegrity and of his interest in God under such sad and manifest tokens of God's just displeasure against him they answered no more i Although Iob gave them just occasion to reprove and confute him for his intemperate speeches and presumptuous and irreverent expressions concerning God †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left off speaking 16. When I had waited for they spake not but stood still and answered no more k Which he repeats as a strange and unreasonable thing that they should be silent when they had such obligations to speak for the vindication both of God's justice and of their own truth and reputation 17. I said I will answer also my part l I will take my turn and speak what they have omitted I also will shew mine opinion 18. For I am full of †Heb. 〈◊〉 matter m i. e. I have many things to say in this cause †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit within me n Either my own Spirit or Soul which is wholly dissatisfied with what hath been hitherto spoken and clearly apprehends what may silence Iob and end the dispute Or God's Spirit which he hath put in me the Spirit of Understanding which hath discovered the truth of the matter to me and the Spirit of Zeal which urgeth me to plead God's Cause against Iob. constraineth me o Forceth me to speak It is a Metaphor from a man or woman whose Belly is full with Wind or with a Child and is never at rest till it be emptied and eased of its burden 19. Behold my belly p i. e. My mind or heart which is oft called a man's belly as Iob 15. 35. Psalm 40. 8. Hab. 3. 16. Ioâ—… 7. 38. is as wine q As new Wine pent up close in a Bottle as the following words explain and determine it The Wine is here put for the Bottle in which it is by a common Metonymy which †Heb. is 〈◊〉 〈◊〉 hath no vent it is ready to burst like new bottles r i. e. Bottles of new Wine by the same general Figure for otherwise old Bottles are most apt to burst Matthew 9. 17. 20. I will speak †Heb. 〈◊〉 I 〈◊〉 〈◊〉 that I may be refreshed s That I may ease my mind of those thoughts which now oppress it I will open my lips and answer t I will not utter impertinent words but solid answers to Iob's arguments 21. Let me not I pray you accept any mans person u Do not expect that I should out of fear or respect to any of you speak partially but bear with my free and plain dealing with you all neither let me give flattering titles unto man z. x As I shall not censure and reproach Iob as an Hypocrite or profane person which you have done so neither shall I flatter him but faithfully reprove him for his exorbiâ—…ant speeches of God 22. For I know not to give flattering titles y i. e. I have neither skill nor will to flatter Iob or any man so as to debauch my Conscience or corrupt the Truth or speak falsly for his sake in so doing z i. e. If I should be guilty of that sin God would quickly and â—…orely punish me â—…or it Or without this supplement My Maker will quickly take me away to wit out of this world I dare not â—…atter any man because I consider I must shortly die and go to judgment to give an account of all my words and actions my maker would soon take me away CHAP. XXXIII 1. WHerefore Job I pray thee a Perceiving the errour of Iob's Friends and that by their violent and opprobrious speeches they had exasperated Iob's mind and thereby hindred the success of their discourses he applies himself to him in milder ways and treats him kindly thereby to gain his attention and affection that his words might have more acceptance with him hear my speeches and hearken to all my words b Not only to what may please thee but also to what may convince and reprove thee 2. Behold now I have opened my mouth c Now I have begun to speak and intend with thy good leave to proceed in my discourse with thee my tongue hath spoken †〈…〉 in my mouth d Heb. in or with my paâ—…ate for both Tongue and Palate are Instruments of Speech and that a man should speak plainly and distinctly which he designed to do it is necessary that his Tongue should oft-times touch the Palate or Roof of the mouth 3. My words shall be of the uprightness of my heart e I shall not speak passionately or partially as one resolved
countenance have been upright and pleasant which now is sad and dejected And if thou doest not well sin lieth at the door t Sin is here taken either 1. Properly so the sense is sin will be growing upon thee one sin will bring in another and that maliâ—… and purpose of revenge against thy Brother which now lies hid in the secret chamber of thy Mind and Heart lies at the door ready to break forth into the view of the World in open Murder Or 2 For the punishment of sin as it is taken Gen. 19. 15. Levit. 5. 1. and 2â—… 20. Numb 18. 1. 2 King 7. 9. Zach. 14. 19. So the sense is if thou wilt go on in sin and execute thy wicked purpose which I perceive lies working in thy Heart be sure thy sin will find thee oâ—…t as is said Numb 32. 23. Thou shalt not long enjoy the Fruits of thy wickedness but a dreadful judgment shall tread upon the heels of thy sin and lie like a furious Mastive-dog at the very door of thy house to seize upon thee at thy first coming in or going out For that person or thing which is very near to us or at hand is said to be at the doors Matth. 24. 33. Iam. 5. 9. And ‖ Or subject unto thee unto thee shall be his desire and thou shalt rule over him u Those two clauses may relate either 1. To sin which may be here spoken of as a person as it is Rom. 7 8 9 11 c. So the place may be rendred and expounded thus The desire of sin is to thee i. e. to assault seduce conquer and destroy thee As it is said Luke 22. 31. Satan hath desired to have you that he may sift you c. Or thus its desire objectively not subjectively taken i. e. Thy desire intention or resolution of smning that evil motion of thy heart against thy Brother shall be against as the Hebrew particle el oft signifies thee i. e. howsoever at present it pleaseth thee yet it is really not only against him but against thy self and will certainly turn to thy own ruine But for so the particle and is commonly taken If thou be wise give no place to it but resist it do thou rule for the future tense is oft put imperatively as in the Ten Commandements and it frequently signifies not what a man can or shall do but his duty or what he ought to do as is evident from Gen. 20. 9. Mal. 1. 6. Luke 3. 14. over it i. e. conquer and subdue it which is thy duty or thou shalt rule over it i. e. by my grace assisting thy endeavours thou shalt be enabled to subdue thy evil concupiscences and passions and so over-rule prevent or remove those punishments which otherwise sin will infallibly bring upon thee Or 2. To Abel and so the sense is And as for thy Brother Abel to whose Faith and Piety I have given this publick and honourable testimony which thy naughty heart makes an occasion of envy and malice and intention of Murther that thou mayst not by a mistake be led to the perpetration of so horrid a crime know that this favour of mine concerns only his spiritual priviledge and the happiness of the Life to come which thou despisest but it makes no change in civil rights nor doth it transfer the domimon from thee whose it is by Birth unto him nor doth he so understand it for notwithstanding this unto thee shall be his desire subject i. e. he shall and will nevertheless yield to thee as his Superiour and thou according to thy own hearts desire shalt rule over him If it be said the name of Abel is not here mentioned it may be answered that this is sufficiently included in the pronouns his and him and it is not unusual to put those relative pronouns alone the antecedent being not expressed but to be gathered either from the foregoing or following words of which see my notes on Gen. 3. 1. 8. And Cain †Heb spake to c. talked with Abel his Brother x Either 1. Familiarly and friendly as he used to do thereby to make him secure and careless Or by way of expostulation and contention And it came to pass when they were in the Field y Into which Abel was led either by his own employment or by Cains perswasion this being a fit place for the execution of his wicked purpose that Cain rose up against Abel his Brother and * Matth. 23. 35. 1 John 3. 12. Jude 11. slew him z Possibly with stone or club or with some Iron tool belonging to Husbandry 9. And the LORD said unto Cain where is Abel a Not that God was ignorant where he was but partly to convince him of his sin and to lead him to Repentance and partly to instruct Judges to enquire into causes and hear the accused speak for themselves before they pass sentence thy Brother b Whom nature and near relation obliged thee to love and preserve And he said I know not Am I my Brothers Keeper c Why dost thou enquire of me concerning him who is of age to look to himself Is he such a stripling that he needs a Guardian Or didst thou ever make me his Guardian 10. And he said what hast thou done d I hear thy words but what say thy actions What an hideous crime hast thou committed In vain dost thou endeavour to hide it or deny it The voice of thy brothers †Heb. bloods Blood e In the Hebrew it is Bloods either to aggravate the crime Or to shew the plenty of the blood spilt Or to charge him with the Murder of all those that might naturally have come out of Abels loyns which was a far greater crime in the nonage of the World when the World greatly wanted people * Rev. 6. 10. crieth unto me from the ground f Upon which it was spilt by thy bloody hands 11. And now art thou cursed g As the earth was cursed for thy Fathers sake so now art thou cursed in thy own person from the Earth h Or In regard of the Earth which shall grudge thee both its Fruits and a certain dwelling place which hath opened her mouth to receive thy Brothers blood from thy hand i Which had more humanity to thy Brother than thou hadst for it kindly received and covered that blood which thou didst cruelly and unnaturally shed upon it 12. When thou tillest the ground k Or That ground which doth or shall fall to thy share which besides the first and general curse inflicted upon the whole Earth shall have this peculiar curse added to it it shall not henceforth yield unto thee her strength l i. e. It s vertue and fruit in such proportion as it hath hitherto done A fugitive and vagabond m Banished from thy own Land and Kindred and fathers house and from
the matter 10 And he said Now also let it be according unto your words he with whom it is found shall be my servant and ye shall be blameless f Thus he moderates the conditions which they proposed exempting the innocent and exchanging the deserved and offered death of the nocent into slavery 11 Then they speedily took down every man his sack to the ground and opened every man his sack 12 And he searched and began at the eldest g To take off all their suspicion of his fraud and left at the youngest and the cup h He found doubtless the money there but he accused them not about that matter both because they had an answer ready to that charge from his own mouth chap. 43. 23. and because the greater crime the stealing of the cup which Ioseph so much prized and used might seem to extinguish the less or at least cause him to neglect it was found in Benjamins sack 13 Then they rent their clothes and laded every man his asse and returned to the City i Being afraid and ashamed to go to their father without Benjamin concerning whom they had received so severe a charge and made such solemn promises and imprecations 14 And Judah and his brethren came to Josephs house for he was yet there and they fell before him on the ground 15 And Joseph said unto them What deed is this that ye have done wot ye not that such a man as I can certainly ‖ Or make trial divine 16 And Judah k Who speaks in the cause as being one of the eldest and a person of most gravity and discretion and readiness of speech and most eminently concerned for his brother said What shall we say unto my Lord what shall we speak or how shall we clear our selves God hath found out the iniquity l viz. This iniquity of which it seems some of us are guilty and God hath discovered it Or iniquity may be put for iniquities whether we are guilty of this fact or not we are certainly guilty of many other sins for which God is now punishing us to whose providence we therefore willingly submit of thy servants behold we are my Lords servants both we and he also with whom the cup is found 17 And he said God forbid that I should do so but the man in whose hand the cup is found he shall be my servant and as for you get you up in peace unto your father 18 Then Judah came near unto him m Made a little nearer approach to him that he might present his humble petitiâ—… to him and said O my Lord let thy servant I pray thee speak a word in my Lords ears n In thy hearing For this phrase doth not necessarily imply that he whispered in his ears as appears from Numb 14. 28. Deut. 32. 44. Iudg. 17. 2. and let not thy anger burn against thy servant for thou art even as Pharaoh o As thou representest his person so thou art invested with his Majesty and Authority and therefore thy word is a law thou canst do with us what thou pleasest either spare or punish us and therefore we do justly deprecate thine anger and most humbly intreat thy favourable audience and princely compassion to us 19 My Lord asked his servants saying have ye a father or a brother 20 And we said unto ray Lord we have a father an old man and a child of his old age a little one p So they call him comparatively to themselves who were much elder and withal to signifie the reason why he came not with them because he was young and tender and unfit for such a journey and his brother is dead and he alone is left of his mother and his father loveth him 21 And thou saidest unto thy servants Bring him down unto me that I may set mine eyes upon him q i. e. See him with my own eyes and thereby be satisfied of the truth of what you say Compare Gen. 42. 15 16. Elsewhere this phrase signifies to shew favour to a person as Ier. 39. 12. and 40. 4. But though that was Iosephs intention as yet he was minded to conceal it from them 22 And we said unto my Lord The lad cannot leave his father for if he should leave his father his father would die 23 And thou saidest unto thy servants * Chap. 43. 3. except your youngest brother come down with you you shall see my face no more r Quest. Why would Ioseph expose his father to the hazard of his life in parting with his dear child Answ. Ioseph supposed that to be but a pretence and might fear lest his brethren had disposed of Benjamin as they did of him and therefore could not bring him forth And as for his father the experience which he had of his continuance in life and health after the supposed untimely death of Ioseph gave him good assurance that his parting with Benjamin for a season and that under the care and charge of his brethren was not likely to make any dangerous impression upon him 24 And it came to pass when we came up unto thy servant my father we told him the words of my Lord. 25 And * Chap. 43. 2. our father said Go again and buy us a little food 26 And we said we cannot go down if our youngest brother be with us then will we go down for we may not see the mans face except our youngest brother be with us 27 And thy servant my father said unto us Ye know that my wife s He calleth her so by way of eminency as Gen. 46. 19. because she onely was his wife by design and choice whereas Leah was put upon him by fraud and might have been refused by him if he had so pleased and the other two were given to him by Rachel and Leah bare me two sons 28 And the one went out from me and I said * Chap. 37. 33. surely he is torn in pieces and I saw him not since 29 And if ye take this also from me and mischief befall him ye shall bring down my gray hairs with sorrow to the grave 30 Now therefore when I come to thy servant my father and the lad be not with us seeing that his life is bound up in the lads life t The death of the Child which upon this occasion he will firmly believe will unavoidably procure his death also 31 It shall come to pass when he seeth that the lad is not with us that he will die and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave 32 For thy servant became surety for the lad unto my father saying * Chap. 43. 9. If I bring him not unto thee then I shall bear the blame to my father for ever 33 Now therefore I pray thee let thy servant abide in stead of the lad u Partly in
due time to do And they were very unwilling to part with them because of the tribute and service which they did receive and expect from them 11 Therefore they did set over them task-masters m Heb masters of tribute who were to exact from them the tribute required which was both mony and labour that their purses might be exhausted by the one their strength by the other and their spirits by both * Gen. 15. 13. to afflict n Or oppress or humble to spend their strength by excessive labours and so disenable them for the procreation of children them with their burdens and they built for Pharaoh treasure-cities o Where they laid the Kings money or corn which is reckoned among treasures 2 Chro. 17. 12. and 32. 27. and wherein a great part of the riches of Egypt consisted for they had corn enough not onely for themselves but to sell to other countries so that Egypt was accounted the granary of the Roman Empire Or defenced cities in which Garrisons were to be placed which seems best to agree with the place and use of them For they were in the borders of the land and among the Israelites which appears concerning the one from Gen. 47. 11. where the land in which they were placed is called Rameses which in Hebrew consists of the same letters with this Raamses and seems to be so called then by anticipation from the City of that name now built in it and may be reasonably presumed concerning the other and therefore it is most probable that they were built to keep the Israelites in subjection and to hinder them from going out of the land Pithom and Raamses 12 †Heb. and as they afflicted them so they multiplied c. But the more they afflicted them the more they multiplyed p Through Gods over-ruling providence and singular blessing which God gave them purposely to hasten first their sorer affliction and next and by that means their glorious deliverance and grew and they were grieved * Through envy and fear because of the children of Israel 13 And the Egyptians made the children of Israel to serve with rigour q Or cruelty or tyranny with hard words and cruel usage without mercy or mitigation This God permitted for wise and just reasons 1. as a punishment of their Idolatry into which divers of them fell there Ios. 24. 14. Ezek. 20 5 7 8. and 23. 8. 2. to wean them from the land of Egypt which otherwise was a plentiful and desirable land and to quicken their desires after Canaan 3. to prepare the way for Gods glorious works and Israels deliverance 14 And they made their lives bitter with hard bondage * Psal. 81. 6. in morter and in brick and in all manner of service in the field r Which was the basest and most laborious of all their services all their service wherein they made them serve was with rigour 15 And the king of Egypt spake to the Hebrew midwives s Such as not onely were employed about the Hebrew women but were Hebrews themselves not Egyptians as some suppose as may appear 1. because they are expresly called not the midwives of the Hebrews but the Hebrew midwives 2. the Egyptian midwives would not willingly employ their time and pains among the meanest and poorest of servants as these were And if they were sent in design by the King he had lost his end which was to cover his cruelty with cunning and to perswade the people that their death was not from his intention but from the chances and dangers of child-bearing 3. the Hebrew women as they had doubtless midwives of their own so they would never have admitted others 4. they are said to fear God ver 17. 21. of which the name of one was Shiphrah and the name of the other t You are not to think that these were the onely midwives to so many thousands of Hebrew women but they were the most eminent among them and it may be for their excellency in that profession called to the service of some Egyptian Ladies and by them known to Pharaoh who might therefore think by their own interest and by the promise of great rewards or by severe threatnings to oblige them to comply with his desires and if he met with the desired success by them he meant to proceed further and to engage the rest in like manner Puah 16 And he said When ye do the office of a midwife to the Hebrew women and see them upon the stools u A seat used by women when ready to be delivered conveniently framed for the midwives better discharge of her office if it be a son then ye shall kill him x Which it was not difficult for them to do without much observation but if it be a daughter then she shall live y Either 1. because he feared not them but the males onely and some adde that he was advised by one of their magicians that a male-child should be born of the Israelites who should be a dreadful scourge to the Egyptians or 2. they reserved them for their lust or for service or for the increase of their people and the raising of a fairer breed by them 17 But the midwives feared God z More then the King and therefore chose to obey God rather than the King their commands being contrary each to other and did not as the King of Egypt commanded them but saved the men-children alive 18 And the King of Egypt called for the midwives and said unto them Why have ye done this thing and have saved the men-children alive 19 And the midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively a Or vigorous and active in promoting the birth of their own children or like the beasts which without any help of others bring forth their young So the Hebrew word signifies and so there is onely a defect of the particle of similitude which is frequent as I have noted before and are delivered ere the midwives come in unto them b This might be no lye as many suppose but a truth concerning many of them and they do not affirm it to be so with all And so it might be either because their daily and excessive labours joyned with the fears of the execution of the Kings command whereof they seem to have gotten notice did hasten their birth as the same causes do commonly in other women or because they understanding their danger would not send for the Midwives but committed themselves to Gods providence and the care of some of their neighbours present with them So here was nothing but truth though they did not speak the whole truth which they were not obliged to do 20 Therefore c Because they feared God and spared the children ver 17 whereby they exposed themselves to the Kings displeasure because they would not offend God
them to live in the neglect of my service 23 And I say unto thee c I command thee For saying is put for commanding Luâ—… 4. 3. and 9. 54. and in 1 Chron. 21. 19. compared with 2 Sam. 24. 19. Let my son go that he may serve me and if thou refuse to let him go behold * chap. 11. 5. and 12. 29. I will slay thy son even thy first-born d By which Plague coming after the rest thou wilt be enforced to do what I advise thee now to do upon cheaper terms 24 And it came to pass by the way in the Inn that the LORD * Num. 22. 22. met him e i. e. Appeared to him in some visible shape and sought to kill him f Whom Moses spoken of and to before He offered and endeavoured to kill him either by inflicting some sudden and dangerous disease or stroke upon him or by shewing himself in some threatning posture possibly as the Angel did to Balaam and afterwards to David with a drawn Sword in his hand ready to give him a deadly blow The reason of this severity was not Moses his distrust of God nor delay in his journey nor the bringing of his Wife and Children along with him which it was convenient for him to carry with him both that his father might not think he intended to desert them and for the greater assurance and encouragement of the Israelites when they saw that he exposed his dearest relations to the same hazards with them all but the neglect of circumcising his Child which also the Lord some way or other signified to Moses and Zipporah as plainly appears 1. From Zipporahs following fact upon that occasion 2. From the Lords dismission of Moses upon the circumcision of the Child 3. From the threatning of Death or cutting of for this sin Gen. 17. 14. which because there was now no Magistrate to do it God himself offers to execute it as he sometimes saith he would do in that case And this was a greater sin in Moses than in another man and at this time then it had been before because he understood the Will and Law of God about it better then any man and God had lately minded him of that Covenant of his with Abraham c. whereof circumcision was a seal the blessings and benefits of which Covenant Moses was now going to procure for himself and for his people whilest he remained under the guilt of groâ—…ly neglecting the condition of it Besides what could be more absurd than that he should come to be a Lawgiver who lived in a manifest violation of Gods Law or that he should be the chief Ruler and Instructer of the Israelites whose duty it was to acquaint them with their duty of circumcising their Children and as far as he could to punish the wilfull neglect of it and yet at the same time be guilty of the same sin or that he should undertake to govern the Church of God that could not well rule his own house 1 Tim. 3. 5 And this was not onely a great sin in it self but a great scandal to the Israelites who might by this great example easily be led into the same miscarriage and moreover might not without colour of probability suspect the call of such a person and conclude that God would not honour that man who should continue in such a visible contempt of his Law And therefore it is no wonder that God was so angry at Moses for this sin Quest. How came Moses to neglect this evident duty Answ. From Zipporahs averseness to and dread of that painful and as she thought dangerous Ordinance of God which she her self evidently discovers in this place and the rather because of the experience which she had of it in her eldest Son And as she seems to have been a Woman of an eager and passionate temper so Moses was eminently meek and pliable and in this matter too indulgent to his Wife especially in her Fathers house and therefore he put it off till a more convenient season when he might either perswade or over-rule her therein Which was a great fault for God had obliged all the Children of Abraham not onely to the thing but to the time also to do it upon the eighth day which season Moses had grosly and for some considerable time slipped and so had preferred the pleasing of his Wife before his Obedience to God 25 Then Zipporah g Perceiving the danger of her Husband and the cause of it and her Husband being disenabled from performing that work whether by some stroke or sickness or by the terrour of so dismal and unexpected an apparition to him and delays being highly dangerous she thought it better to do it her self as well as she could rather than put it off a moment longer whether because the administration of that Sacrament was not confined to any kind or order of persons or because if it was so she did not apprehend it to be so or because she thought this was the least of two evils and that it was safer to commit a circumstantial errour then to continue in a substantial fault took a sharp ‖ Or knife stone h Which she took as next at hand in that stony Country let none think this strange for not onely this work but the cutting off of that part which some used to do 〈◊〉 commonly performed with a flint or a sharp stone as is expresly affirmed by Hrodotus l. 2. Plin. 35. 12. See also Iuvenal Satyr 6. and Mâ—…tial Epigram 3. 18. But the word may be rendred a shâ—…p knife See Ios. 5. 2 3. and cut off the foreskin of her son and †Heb. made it touch cast it at his feet i The words are very short and therefore ambiguous and may be rendred either thus she cast her self at his feet either 1. At the fâ—…et of the Angel as a suppliant for her Husbands Life But it is most probable that she directs this action and her following speech to the same person Or 2. The feet of her husband to make request to him that she and her children might depart from him and return to her Father which also he granted But neither was she of so humble a temper nor at this time in so mild a frame as to put her self into such a lowly posture to her Husband nor was she likely to present her humble supplication to him to whom at the same time she shewed such scorn and indignation Or rather thus she cast it at his i. e. her Husbands feet it either the Child But that being tender and now in great pain she would not use it so roughly Or rather the foreskin cut off or at least the blood which came from it Which she did in spight and anger against her Husband as the cause of so much pain to the child and grief to her self and said surely a bloody husband art thou to me k This some
think she spake to the Child whom she calls her Spouse as some late Rabbins affirm the Infant used to be called when it was circumcised though they bring no competent proof for this usage or her Son as the Hebrew word chathan signifies But indeed that signifies onely a Son-in-law as 1 Sam. 18. 18. which is not true nor proper here Yet some make these to be the form or solemn words used in circumcision thou art a spouse or a Son of bloods to me i. e. made so to me by the blood of Circumcision But it doth not appear that this was the usual form Nor was it likely that she being a Midianitish not an Hebrew Woman and doing this suddenly and in a rage should be so expert to know and so punctual to use the right form of words when she did not use a fit and decent carriage in the action as appears by her casting it at his feet It is therefore more probable she spoke thus to her Husband And because she durst not accuse God the author of this work she falls foul upon her Husband as the occasion of it and as a costly and bloody Husband to her whose endangered Life she was forced to redeem with blood even the blood of her little Child by which as he received a new Life after a sort so she did anew and the second time espouse him whence she calls him chatban which properly signifies a spouse not an husband 26 So he let him go l Or. He i. e. God or the destroying Angel sent from God departed from him i. e. from Moses and removed the tokens of Gods indignation the sickness or stroke laid upon him then she said A bloody husband thou art because of the circumcision m She both repeats and amplifies her former censure and reproacheth not onely her Husband but also Gods Ordinance Which perverse and obstinate spirit her Husband observing in her and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt he thought fit to send her and her Children back to her Father as appears from Exodus 18. 1 2 3. In the Hebrew it is because of the circumcisions to wit of her two Sons who possibly were both circumcised at this time though it be not so expressed but one being mentioned for an example we are left to suppose the like concerning the other Or the circumcision of this Child brings the other to her remembrance and so she upbraids him with both Onely this doth more provoke her then it seems the other did because she was forced to do this speedily and with her own hands and that to a tender Infant whereas the elder peradventure was circumcised when he was more grown and strong and able to bear the pain Let none think it strange that Zipporah should quarrel so much at circumcision because the Midianites were descended from Abraham and therefore were circumcised For if they were so it was done when they were grown up about the 13th year of their age from the example of Ihmael who was circumcised at that age But indeed it is more likely that those people being cast out of Gods Covenant as to the benefit of it would and did in a little time throw off the sign of it as having much more of pain and danger in it then of use and priviledge 27 And the LORD said to Aaron Go into the wilderness to meet Moses And he went and met him in * chap. 3. 1. the mount of God and kissed him 28 And Moses told Aaron all the words of the LORD who had sent him and all the signs which he had commanded him 29 And Moses and Aaron went and gathered together all the Elders of the Children of Israel n All of them whom they could easily and quickly bring together Or all that were in those parts Of those Elders see Exod. 3. 16. and 24. 1 9. and Numb 11. 16. 30 And Aaron spake o Thus beginning to execute the Office which God had put upon him which was to be Moses his mouth or spokesman all the words which the LORD had spoken unto Moses and did p i. e. Aaron did them as Moses his Minister or by the command and direction of Moses the signs in the sight of the people 31 And the people believed and when they heard that the LORD had visited q i. e. Taken cognizance of their cause and condition and resolved to deliver them the children of Israel and that he had looked upon their affliction then * chap. 12. 27. they bowed their heads and worshipped r Acknowledging and adoring the kindness and faithfulness of God therein CHAP. V. 1 AND afterward Moses and Aaron a And with them some of the Elders of Israel as may seem from Exod. 3. 18. though here onely the two chiefs be mentioned Or because Moses did not seem to be satisfied with the assistance of the Elders before offered him Exod. 3. 18 God was pleased to give him a more acceptable assistant in their stead even Aaron his brother Exod. 4. 14. went in and told Pharaoh b Either both successively told him Or Aaron did it immediately and with his tongue Moses by his interpreter and by his command Thus saith the LORD God of Israel Let my people go that they may hold a feast c Or offer a sacrifice as they express it ver 3. and chap. 10. 9. For both went together and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deut. 12. 6 7 11 12. unto me in the wilderness 2 And Pharaoh said * Job 21. 1â—… Who is the LORD that I should obey his voice d I am the soveraign Lord of Egypt and I own no superiour here to let Israel go I know not the LORD neither will I let Israel go 3 And they said The God of the Hebrews hath met with us e i. e. Hath appeared to us lately and laid this command upon us Others is called upon us i. e. his name is called upon us or we are called by his name But why should Moses so solemnly tell that to Pharaoh which all the people knew to wit that the Hebrews did Worship the God of the Hebrews And our Translation is confirmed by comparing this with Exod. 3. 18. where this very message is prescribed let us go we pray thee three days journey into the desart and sacrifice unto the LORD our God lest he fall upon us f Lest he punish either us if we disobey his command or thee if thou hinderest us from obeying it But this latter they onely imply as being easily gathered from the former with pestilence or with the sword 4 And the King of Egypt said unto them Wherefore do ye Moses and Aaron let the people from their works Get you unto your burdens g Either 1. Ye the
impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
which is not affirmed in this relation but by degrees which God might so order for this very end that the Magicians might have matter for the trial of their experiment and Pharaohs heart was hardened neither did he hearken unto them as the LORD had said 23 And Pharaoh turned and went into his house neither did he set his heart to this z He did not seriously consider it nor the causes or cure of this plague and was not much affected with it because he saw this fact exceeded not the power of his Magitians also 24 And all the Egyptians digged round about the river for water to drink ‖ It is not much material to us whether they lost their labour and found onely blood there as Iosephus affirms or whether they succeeded and found water there which seems more probable because these come not within the compass of Moses his commission ver 17 19 20. or whether they found the water something purified and less bloody though mixed with blood But it is observable that though the Devil could do something which might increase the plague or imitate it yet he could do nothing to remove it for they could not drink of the water of the river 25 And seven dayes were fulfilled †Ere all the waters of Egypt were perfectly free from this infection Quest. How could the Egyptians subsist so long without water Ans. 1. Philo tells us that many of them died of this plague 2. As the plague might come on so it might go off by degrees and so the water though mixed with blood might give them some relief 3. The juyces of herbs and other liquors which were untouched with this plague might refresh them 4. They might have some water either from their pits or by rain from heaven as was said before or from Goshen for though it be said that the blood was in all their vessels ver 19. yet it is not said that all that should afterwards be put into them should be turned into blood after that the LORD had smitten the river CHAP. VIII 1 AND the LORD spake unto Moses Go unto Pharaoh and say unto him Thus saith the LORD let my people go that they may serve me 2 And if thou refuse to let them go behold I will smite all thy borders a All thy land which is within thy borders A Synecdoche so that word is used also Exod. 10. 14 19. 1 King 1. 3. Psal. 147. 14. Ier. 15. 13. So the gate and the wall are put for the city to which they belong Gen. 22. 17. Amos 1. 7 10 14. with * Rev. 16. 13. frogs 3 And the river b Under which are comprehended all other rivers streams and ponds as appears from ver 5. But the river Nilus is mentioned because God would make that an instrument of their misery in which they most gloried Ezek. 29. 3. and to which they gave divine honours and which was the instrument of their cruelty against the Israelites chap. 1. 22. shall bring forth frogs abundantly which shall go up and come into thine house and into thy bed chamber c Either because God made the doors and windows to flie open which it is easie to believe concerning God seeing this hath been many times done by evil Angels or because whensoever men entred into any house or any room of their house which their occasions would oft force them to do the frogs being always at their heels in great numbers would go in with them This plague was worse than the former because it was more constant and more general for the former was onely in the waters and did onely molest them when they went to drink or use the water but this infected all liquors and all places and at all times and annoyed all their sences with their filthy substance and shape and noise and stink and mingled themselves with their meats and â—…auces and drinks and crawling into their bedâ—… made them restless And many of them probably were of a more ugly shape and infectious nature than ordinary and upon thy bed and into the house of thy servants and upon thy people and into thine ovens and into thy ‖ Or dough kneading-troughs 4 And the frogs shall come up both on thee and upon thy people d Not upon the Israelites whom he hereby exempts from the number of Pharaohs people and subjects and owns them for his peculiar people The frogs did not onely invade their houses but assault their persons which is not strange considering that they were armed with a divine commission and power and upon all thy servants 5 And the LORD spake unto Moses e By inward instinct or suggestion to his mind for he was now in the Kings presence Say unto Aaron Stretch forth thine hand with thy rod over the streams over the rivers and over the ponds and cause frogs to come up upon the land of Egypt 6 And Aaron stretched out his hand over the waters of Egypt and * Psal. 78. 4â—… and 105. 30. the frogs came up and covered the land of Egypt 7 * Wisd. 1â—… â—… And the Magicians did so with their inchantments f Nor was it hard for the Devil to produce them out of their own spawn and the slime of the river and brought up frogs upon the land of Egypt 8 Then Pharaoh called for Moses and Aaron and said Intreat the LORD that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice unto the LORD 9 And Moses said unto Pharaoh ‖ Or have this honour over 〈◊〉 Glory over me g As I have gloried over thee in laying first my commands and then my plagues upon thee so now lay thy commands upon me for the time of my praying and if I do not what thou requirest I am content thou shouldest insult over me and punish me Or Glory or boast thy self of or concerning me as one that by Gods power can do that for thee which all thy Magitians cannot of whom therefore thou now seest thou canst not glory nor boast as thou hast hitherto done * Or against when When shall I intreat for thee h Appoint me what time thou pleasest Hereby he knew that the hand and glory of God would be more conspicuous in it And this was no presumption in Moses because he had a large Commission chap. 7. 1. and also had particular direction from God in all that he said or did in these matters and for thy servants and for thy people to †Heb. to â—…ut 〈◊〉 destroy the frogs from thee and thy houses that they may remain in the river only 10 And he said ‖ Or against to morrow To morrow i Why not presently Ans. 1. Because he hoped ere that time they might be removed either by natural causes or by chance and so he should not need the favour of
execution of this counsel here given about the choice of Magistrates ver 19. is related after the Israelites departure from Sinai Deut. 1. 7 c. And therefore here is a transposal in this history which is also frequent in other places of holy Scripture with his sons and his wife unto Moses into the wilderness where he encamped at * chap. 3. 1. the mount of God 6 And he said c Not by word of mouth as the next verse sheweth but either by a letter or by a messenger as that word is used Mat. 8. 6 8. compared with Luk. 7. 3 6. unto Moses I thy father in law Jethro am come unto thee and thy wife and her two sons with her 7 And Moses went out to meet his father in law and did obeisance and kissed him and they asked each other of their †Heb. pâ—…ace welfare d Heb. of their peace i. e. prosperity and all happiness which also they wished one to the other as this phrase implies See 1 Sam. 10. 4. Psal. 122. 6. and they came into the tent 8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israels sake e Or concerning Israels business and all the travel that had †Heb. found out come upon them by the way and how the LORD delivered them 9 And Jethro rejoyced for all the goodness which the LORD had done to Israel whom he had delivered out of the hand of the Egyptians 10 And Jethro said Blessed be the LORD who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians 11 Now I know f viz. More clearly and by certain experience as that phrase signifies Gen. 22. 12. 1 King 17. 18 24. For otherwise it is more than probable that Iethro had the knowledge of the true God before this time not onely because he was the great grand-child of Abraham but also because of his long conversation with a person of so great knowledge and wisdom and piety as Moses was that the LORD is greater than all gods * chap. 1. 10 â—…6 22. and 5. 〈◊〉 14. 18. for in the thing wherein they g Either 1. their false Gods who wrought strange things in and by their servants the Magitians who contended with Moses and proudly boasted of their skill as not a whit inferiour to that of Moses but at last were forced to yield up the cause Exod. 8. 19. or rather 2. the Egyptians spoken of ver 10. who dealt proudly and scornfully and tyrannically with the Israelites but God shewed himself to be above them and above their King though Pharaoh would not own him for his Superiour Exod. 5. 2. but lift up his horn against God and against his people but the Lord brought that proud Prince upon his knees and forced him oft to confess his faults and to become suppliant to Moses for deliverance from the plagues and at last when he continued incorrigible he drowned him in the Sea dealt proudly he was above them 12 And Jethro Moses father in law took h i. e. Gave or offered as that verb is used Psal. 68. 18. compared with Eph. 4. 8. also Exod. 25. 2. Which he did that he might publickly testifie both his embracing of the true Religion â—…nd his thankfulness to God for the great deliverance given to his people wherein also himself and family were concerned And he took or offered these not immediately or by himself which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the Church of Israel but by those who were appointed to do it in which sence David is said to have sacrificed 2 Sam. 24. 25. and Solomon 1 King 8. 63. and all those who brought their offerings to the Priests to offer for them a burnt-offering and sacrifices i To wit of thanksgiving as is expressed Exod. 24. 5. for part of these the offerers with others did eat Levit. 7. 15. whereas no man might eat of the burnt-offerings Lev. 1. 9. for God and Aaron came and the Elders of Israel to eat bread k i. e. to feast together of the remainders of the sacrifices with Moses father in law before God l Either before the cloudy pillar or rather before the altar and in the place of publick worship for some such place undoubtedly they had though the Tabernacle was not yet built and that was the place appointed for such feasts See Deut. 12. 7. and 27. 7. 1 Chron. 29. 21. Psal. 116. 17. 13 And it came to pass on the morrow that Moses sate to judge the people m As a civil Magistrate by hearing and determining causes and controversies arising among the people and the people stood by Moses from the morning unto the evening 14 And when Moses father in law saw all that he did to the people he said What is this thing that thou doest unto the people Why fittest thou thy self alone and all the people stand by thee from morning unto Even 15 And Moses said unto his father in law Because * Lev. 24. 12. Num. 15. 34. the people come unto me to enquire of God n i. e. Of the mind and will of God both as to his worship and service and as to their mutual duties to one another See 1 Sam. 9. 9. 16 When they have a matter they come unto me and I judge between †Heb. a man and his fellow one and another and I do make them know o i. e. Do interpret and apply them to their several cases and circumstances the Statutes of God and his Laws 17 And Moses father in law said unto him The thing that thou doest is not good p Not convenient either for thy self or for the people 18 †Heb. fading thou wilt fade Thou wilt surely wear away q Waste and destroy thy health and strength by excessive labour of mind and body both thou and this people r By tedious attendance and expectation ere their turn comes for the decision of their matters that is with thee for this thing is too heavy for thee * Num. 11. 14 Deut. 1. 9. thou art not able to perform it thy self alone 19 Hearken now unto my voice I will give thee counsel and God shall be with thee s i. e. I doubt not God will assist and bless thee as well in the course which I propose to thee as in that which thou now dost use because God is a God of order and loves order and he is a God of mercy and would not have thee destroy thy self in his work Or it may be taken for a prayer and God be with thee i. â—… bless and assist thee therein Be thou for the people to God-ward t Heb. before God i. â—… in hard and
19. 10. Deut. 15. 4 7 11. by thee thou shalt not be to him as an usurer neither shalt thou lay upon him usury p The Hebrew word signifies biting so usury is called not by way of distinction as if moderate usury were allowed in this case which is manifestly false because the borrower is here supposed to be poor to whom not the use onely but oft-times even the principal is to be remitted Luk. 6. 34 35. but by way of explication because all usury is of a biting or eating nature which commonly consumes the person that pays it 26 * Job 24. 3 9. Prov. 20. 16. and 22. 27. Amos 2. 8. If thou at all take thy neighbours q To wit that is poor as appears by comparing this with the next verse where he is supposed to have but one garment and with Deut. 24. 12 13. raiment to pledge thou shalt deliver it unto him by that the Sun goeth down r Because he speaks of such raiment or covering wherein he used to sleep ver 27. But you are not to think that the creditour would every morning take and every night redeliver his pledge and therefore this is rather a prohibition to take any such thing for a pledge as a man hath great and daily need of by this argument that if he did take it he could not keep it Compare Deut. 24. 6. 27 For that is his covering onely it is his raiment for his skin wherein shall he sleep and it shall come to pass when he cryeth unto me that I will hear for I am gracious 28 Thou shalt not revile the ‖ Or judges gods s Not Gods falsly so called as some would have it as appears by 1 King 18. 27. Ier. 10. 11. but Magistrates and governours whether Civil or Ecclesiastical as it is evident both from Act. 23. 3 4 5. and from the following words which explain the former according to the common use of Scripture and from the title of Gods commonly given to such as Exod. 7. 1. Psal. 82. 6. Ioh. 10. 34 35. nor curse the ruler of thy people t Compare Eccl. 10. 20. Iude ver 8. 29 Thou shalt not delay u Beyond the times appointed lest this delay grow to a total neglect And delay may here be put for neglect as that word is used Deut. 7. 10. and 23. 21. Hab. 2. 3. which may seem to be favoured by the following clause which commands the giving or offering of the first-born without any mention of the hastning or delaying of it to offer the †Heb. thy fulness first of thy ripe fruits x Heb. thy fulness and whereas this word is sometimes applied to seed or corn as Numb 18. 27. and sometimes to the vintage as Deut. 22. 9. the circumstances must determine as it doth in like cases how it must be taken which here seem to restrain it to dry fruits as corn c. because it is opposed to liquors and so all sorts of fruits are comprehended here Unless you will make this an usual figure called Hendyadis as judgment and justice Deut. 16. 18. is put for judgment of Iustice or just judgment so here thy fulness and liquors for the fulness of thy liquors and so this may be one kind mentioned for all the rest than which nothing more frequent and of thy †Heb. tear liquors * chap. 13. 2 12. and 34. 19. Deut. 15. 19. the first-born of thy sons shalt thou give unto me y Not in kind but by a price of redemption to be paid to me in their stead 30 Likewise z i. e. Ye shall offer their first-born shalt thou do with thine oxen and with thy sheep seven days it shall be with his dam on the eighth day a Not sooner because it was till then tender and imperfect and therefore not fit to be offered to God but it was not â—…yed to that day for it might be offered afterwards as appears from Lev. 22. 27. eveâ—… till it was a year old thou shalt give it me 31 And ye shall be holy b i. e. Separated from all filthiness both moral and ceremonial men unto me neither shall ye eat any flesh that is torn of Beasts c Partly because the blood was not taken out of iâ—… partly because the clean beast was ceremonially defiled by the touch of the unclean and partly to beget in them a detestation of cruelty even in the beasts and much more in men in the field ye shall cast it to the dogs CHAP. XXIII 1 THou * Psal. 15. 3. shalt not †Or receive raise a Heb. not take up to wit into thy mouth as Exod. 20. 7. either by the first raising or further spreading of it or not bear or endure as that word oft signifies not hear it patiently delightfully readily approvingly as persons are very apt to do but rather shalt discourage and reprove the spreader of it according to Prov. 25. 23. Possibly the holy Ghost might chuse a word of such general signification to shew that all these things were forbidden a false report put not thine hand b i. e. Not conspire or agree with them which is signified by joyning hands Prov. 11. 21. not give them an helping hand in it not incourage them to it by gifts or promises not assist them by counsel or interest Others not swear with them But swearing is not noted by putting the hand but by lifting it up with the wicked to be an unrighteous witness 2 * Lev. 19. 15. Deut. 1. 17. Thou shalt not follow a multitude c Either their counsel or example But the Hebrew rabbim both here and in the following clause is by some rendred great men men in power and authority whom we are commanded not to follow And as the word is thus used Iob 32. 9. Ier. 41. 1. so this sence may seem most probable 1. because in the last clause he speaks of causes or controversies as the Hebrew rib signifies and matters of judgment which were not determined by the multitude but by great men 2. because these are opposed to the poor in the next verse 3. because the examples of such men are most prevalent to do evil d Either in general or particularly to work mischief to oppress or crush another neither 〈◊〉 thou †Heb. answer speak e Heb. answer when thou art summoned as a witness in any cause in a cause to decline after many to wrest judgment f Or to turn aside right or to pervert thy self the verb being taken reciprocally as Hiphil is oft put for Hithpahel or which is all one to do perversly i. e. unrighteously 3 Neither shalt thou countenance g Heb. Honour i. e. respect or prefer his cause when the richer mans cause is more just The meaning of this and the former verse is there shall be no respect of persons whether rich or poor
but an impartial consideration of the cause See Levit. 19. 15. Psal. 72. 1 2. a poor man in his cause 4 * Deut. 22. 1. Job 24. 3. Prov. 24. 17. 25. 21. Mat. 5. 44. Rom. 12. 20. If thou meet thine enemies oxe h So far shalt thou be from revenging his injuries that thou shalt render good to him for them whereby if thou dost not reconcile him thou wilst procure peace to thy self and honour to Religion or his ass going astray thou shalt surely bring it back to him again 5 * Deut. 22. 4. If thou see the ass of him that hateth thee lying under his burden ‖ Or wilt thou cease to help him and wouldest cease to leave thy business for him thou shalt surely leave it to join with him and wouldest forbear to help him thou shalt surely help with him i This translation depends upon this supposition that the Hebrew verb azab which is thrice used in this verse signifies not onely to leave but also to help or erect or liâ—…t up or strengthen or restore which signification of the verb may be proved 1. from that use of it Nehem 3. 8. and 4. 2. 2. from the parallel place Deut. 22. 4. where instead of this verb azab is hakim which is properly to 〈◊〉 or liâ—…t up But if the verb did signifie onely to leave it may be thus rendred according to the Hebrew words then or therefore or surely for all these ways the Hebrew particle Van is used thou shalt forbear to leave it to wit the ass groaning under his burden or the lifting up of the ass and burden to him alone but if thou wilst be leaving I will appoint thee a better object for it thou shalt surely leave or lay aside what thou hast against him i. e. whatsoever controversie thou hast with him that shall not hinder thee from succouring him or his in any distress The Hebrew preposition iâ—… doth oft signifie against as Gen. 26. 20. Psal. 85. 4. and 94. 16. Hos. 9. 8. And it is a concise or short way of speaking which is very common in the Hebrew language against him for what thou hast against him Or thus and wouldest forbear to leave to wit thy business which thou art going about for him i. e. for the sake of him who is thine enemy as the Hebrew preposition lamed is oft used as Exod. 14. 25. Numb 25. 13. Ios. 10. 14. c. thou shalt repress those malitious desires and thou shalt surely leave it to be or to tarry or to help with him to lift up the ass So there is onely an Ellipsis of the verb which is most common in the Hebrew tongue 6 Thou shalt not wrest the judgment of thy poor k i. e. Of the poor which is among thee not of the poor Iews onely as some peradventure may conceive for common right must be done even to the Gentiles Compare Deut. 27. 19. in his cause 7 Keep thee far l i. e. Abstain from all occasions degrees or appearances of it Compare Iob 22. 23. Prov. 4. 14 15. from a false matter m i. e. An unrighteous judgment for he is speaking to the Judges as appears both by the foregoing and following verses and the innocent and righteous slay thou not n Condemn not to death nor to any other unjust penalty for the same reason for * chap. 34. â—… I will not justifie the wicked o And therefore not condemn the innocent one contrary being here understood from the other as is frequent in the book of the Proverbs and what I do not thou who actest in my name and stead shouldest not do Or rather thus Know O Judge for to such he speaks if thou dost pronounce such a wicked sentence I will not justifie thee or hold thee guiltless i. e. I will severely punish thee as Exod. 20. 7. 8 And * Eccl. 20. 28. thou shalt take no gift p Namely from such whose causes are depending before thee because if thou dost not sell Justice for it yet thou wilt both seem to do so and be tempted to do so Compare Deut. 16. 19. 1 Sam. 8. 3 Prov. 17. 8 23. and 19. 6. for the gift blindeth †Heb. the seeing the w of q Or the open eyed the quick-sighted who in this case cannot see partly because they will not see and partly because interest and affection do exceedingly corrupt the judgment and render it very partial and perverteth the words of the righteous r i. e. The judgment of the righteous Judges i. e. of them who before were such and are enclined to be so and probably would be so were they not tempted with bribes or of them who by their place should be righteous So they are called righteous to admonish them of their duty to be so and to aggravate their sin when they are unrighteous and consequently to aggravate the mischief of gifts which make those unrighteous whose office obligeth them to be righteous Or thus the matters or causes of the righteous which may be understood not of the Judges but of the parties pleading whose righteous cause is by this means perverted by the Judge and a wrong sentence given 9 Also * chap. 22. 21. thou shalt not oppress a stranger for ye know the †Heb. soul. heart of a stranger s i. e. The disposition dejection and distress of his heart which makes him an object of pity not of malice or mischief seeing ye were strangers in the land of Egypt 10 And * Lev. 25. 3. six years thou shalt sow thy land and shalt gather in the fruits thereof 11 But the seventh year thou shalt let it rest and lie still t i. e. From manuring plowing tilling and sowing and reaping also by comparing Levit. 25. 3 4 5. And this God ordained not onely for the reason here mentioned the more comfortable provision for the poor and for the cattel but for other weighty reasons as 1. that the heart and strength of the land might not be eaten out by continual tillage 2. that he might both try and exercise and also secure the obedience of the Israelites 3. that he might keep them in dependance upon himself and give to them and to all their neighbours a manifest proof of his singular and gracious providence over his people 4. that by this kind of quit-rent they might be admonished that God alone was the Lord and proprietary of the land and they were onely Tenants at his will 5. that being freed from their great labours about the land they might have the more leasure to meditate upon Gods works and to attend upon the law which was to be solemnly read at this time Deut. 31. 10 c. that the poor of thy people may eat u Quest. What had the poor to eat Ans. Not onely the fruits of the vines and olives and other fruit-trees but also all that grew of
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
* chap. 19. 8. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day it shall not be accepted neither shall it be imputed unto him s For an acceptable service to God that offereth it it shall be an abomination and the soul that eateth of it shall bear his iniquity 19 And the flesh t To wit of the holy offerings of which he is here treating and therefore the general word is to be so limited for other flesh one might eat in this case Deut. 12. 15 22. that toucheth any unclean thing u After its oblation which might easily happen as it was conveyed from the Altar to the place where it was eaten for it was not eaten in the holy place as appears because it was eaten by the priests together with the offerers who might not come thither shall not be eaten it shall be burnt with fire and as for the flesh x i. e. The other flesh that which shall not be polluted by any unclean touch all that be clean y Whether priests or offerers or guests invited to the feast See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean shall eat thereof 20 But the soul that eateth z Knowingly for if it were done ignorantly a sacrifice was accepted for it Levit. 5. 2. of the flesh of the sacrifice of peace-offerings that pertain unto the LORD * chap. 15. 3. having his uncleanness upon him a i. e. Not being cleansed from his uncleanness according to the appointment Levit. 11. 24 c. This verse speaks of uncleanness from an internal cause us by an issue c. for what was from an external cause is spoken of in the next verse even that soul * Gen. 17. 14. shall be cut off from his people 21 Moreover the soul that shall touch any unclean thing as * chap. 12. and 13. and 15. the uncleanness of man b Or Of woman for the word signifies both and that there were such things coming from Men or Women the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere Others make it an Hypallage â—…anness 〈◊〉 〈◊〉 for a man of uncleanness or 〈◊〉 〈◊〉 man But that seems not necessary here or any * chap. 11. 24 28. unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD even that soul shall be cut off from his people 22 And the LORD spake unto Moses saying 23 Speak unto the children of Israel saying ye shall eat no manner fat of oxe or of sheep or of goat c The general prohibition of eating sat Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God 24 And the fat of the †Heb. 〈◊〉 beast that dieth of it self and the fat of that which is torn with beasts d He speaketh still of the same kinds of beasts and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God but also of those that died or were killed at home And if this seems a superfluous prohibition concerning the fat since the lean as well as the fat of such beasts was forbidden Levit. 22. 8. it must be noted that that prohibition reached onely to the priests verse 4. may be used in any other use but ye shall in no wise eat of it 25 For whosoever eateth the fat of the beast of which men offer an offering made by fire unto the LORD even the soul that eateth it shall be cut off from his people 26 * Gen. 9. 4. chap. 3. 1â—… and 1â—… 14. Moreover ye shall eat no manner of blood whether it be of fowl or of beast in any of your dwellings 27 Whatsoever soul it be that eateth any manner of blood even that soul shall be cut off from his people 28 And the LORD spake unto Moses saying 29 Speak unto the children of Israel saying He that offereth the sacrifice of his peace-offerings unto the LORD shall bring e Not by another but by himself as it is explained ver 30. his oblation f i. e. Those parts of the peace-offering which are in a special manner offered to God to wit the fat and breast and shoulder as it follows unto the LORD g i. e. To the Tabernacle where the Lord was present in a special manner He shews that though part of such offerings might be eaten in any clean place Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose of the sacrifice of his peace-offerings 30 * chap. 3 3 4 19 14. His own hands shall bring h After the beast was killed and the parts of it divided the Priest was to put the parts mentioned into the hands of the offerer See Exod. 29. 22 23 24. the offerings of the LORD made by fire i So called not strictly as burnt-offerings are because some parts of these were left for the Priest ver 31. but more largely because even these peace-offerings were in part though not wholly burnt the fat with the breast it shall he bring that the breast may be waved k To and fro by his hands which were supported and directed by the hands of the Priest for a wave-offering before the LORD 31 And the priest shall burn the fat upon the altar but the breast shall be Aarons and his sons l i. e. The portion of every succeeding High-priest and his family compare Exod. 29. 26. 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings 33 He among the sons of Aaron that offereth the blood of the peace-offerings and the fat shall have the right shoulder for his part 34 For * Exod. 29. 28. chap. 10. 14. Numb 18. 18. Deut. 18. 3. the wave-breast and heave-shoulder m The breast or heart is the â—…eat of Wisdom and the shoulder of strength for action and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest 1 Cor. 1. 24. and which ought to be in every priest have I taken of the children of Israel from off the sacrifices of their peace-offerings and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel 35 This is the portion of the anointing n i. e. Of the Priesthood the sign put for the thing signified and the anointing by a like figure is put for the right or part of the sacrifices belonging to the Priest by vertue of his anointing as plainly appears from the words here following out of the offerings c. of Aaron and of the anointing of his sons
of that common sin was not directly and properly death but exclusion from the land of Canaan and death onely by way of consequence upon that and had no sons 4 Why should the name of our father be †Heb. diminished done away e As it will be if it be not preserved by an inheritance given to us in his name and for his sake Hence some gather that the first son of each of these heiresses was called by their fathers name by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married from among his family because he hath no son give unto us therefore a possession f In the land of Canaan upon the division of it which though not yet conquered they concluded would certainly be so and thereby gave glory to God by believing among the brethren of our father 5 And Moses brought their cause before the LORD g i. e. Into the Tabernacle where God was pleased to speak with Moses upon occasions Exod. 25. 22. Numb 7. 89. For it was an hard case and though their plea seemed reasonable yet Moses shewed his humility and modesty that he would not determine it himself without Gods particular direction 6 And the LORD spake unto Moses saying 7 The daughters of Zelophehad speak right thou shalt surely give them h In Hebrew it is of the masculine gender to shew that women in this case should enjoy the mans priviledge and that the heavenly Canaan whereof this was a type did belong no less to women than to men Gal. 3. 28. a possession of an inheritance among their fathers brethren and thou shalt cause the inheritance of their fathers i i. e. Which belonged to their fathers in case they had lived to pass unto them 8 And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9 And if he have no daughter then ye shall give his inheritance unto his brethren 10 And if he have no brethren k Nor sisters as appears from ver 8. then ye shall give his inheritance unto his fathers brethren 11 And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment l A statute or rule by which the Magistrate shall give judgment in such cases as the LORD commanded Moses 12 And the LORD said unto Moses * Deut. 3. 2â—… and 32. 4â—… Get thee up into this mount Abarim m The whole tract of mountains was called Abarim Numb 33. 47. whereof one of the highest was called Nebo Deut. 32. 49. and the top of that Pisgah Deut. 34. 1. and see the land which I have given unto the children of Israel 13 And when thou hast seen it thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. as * chap. 2â—… 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered 14 For * chap. 〈◊〉 〈◊〉 Deut. 1. 3â—… Psal. 1â—… 〈◊〉 ye rebelled against my commandment in the desert of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added to distinguish this miscarriage of Moses from that of the people in Rephidim Exod. 17. 7. in the wilderness of Zin 15 And Moses spake unto the LORD p The words here following and others too which are recorded Deut. 3. 23 26. saying 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q i. e. Of all men the searcher of spirits that knowest who is fit for this great employment the father and giver and governour of spirits who canst raise and suit the spirits of men to the highest and hardest works as thou didst those Numb 11. 16 17. See Numb 16. 22. set a man over the congregation 17 Which may go out before them and which may go in before them r i. e. Which may wisely conduct them in all their affairs both when they go forth to war or upon other occasions and when they return home and live in peace A metaphor from shepherds as it here follows which in those places used not to go behind their sheep as ours now do but before them and to lead them forth to their pasture and in due time to lead them home again Of this phrase see Deut. 28. 6. Act. 1. 21. and which may lead them out and which may bring them in that the congregation of the LORD be not * Zech. 〈◊〉 Matth. â—… 〈◊〉 as sheep which have no shepherd 18 And the LORD said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit s The spirit of government of wisdom and of the fear of the Lord c. and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power and by his prayers which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment as appears from Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb 8. 10. 1 Tim. 4. 14. 19 And set him before Eleazar the priest and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supream ruler and give him a charge x Thou shalt command him in my name to undertake the government of my people which otherwise he will be afraid and unwilling to do and thou shalt give him counsels and instructions for the right management of that great trust in their sight 20 And thou shalt put some of thine †Heb. 〈◊〉 〈◊〉 honour upon him y Thou shalt not now use him as a servant as thou hast done but as a brother and thy partner in the government shewing respect to him and causing others to do so and thou shalt impart to him the ensigns and evidences of thy own authority whatsoever they be Some understand this honour of those spiritual endowments which did adorn Moses which Moses was now to confer upon him But this Ioshua had before for in him was the spirit ver 18. and he received a further measure of the spirit by Moses his laying on of hands from both which this honour is distinguished and had he meant this he would not have expressed it in so dark and doubtful a phrase but have called it a putting not of honour but of the spirit upon him as it is called Numb 11. 17. And seeing the word honour here may very well be properly understood why should we run to
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â—… If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â—… sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently ‖ By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â—… â—… shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â—… Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. †Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
mentioned v. 8. were to be decided And the High-Priest was commonly one of that number and may seem to be understood here under the Priests whereof he was the chief and unto the judg t This Iudge here is either 1. The supream civil Magistaate who was made by God the keeper of both Tables and was by his Office to take care for the right administration both of justice and of Religion who was to determine causes and suits by his own skill and authority in civil matters and by the Priests direction in spiritual or sacred causes But this seems obnoxious to some difficulties because this Judge was obliged to dwell in the place of Gods Worship which the civil Magistrate was not and oft times did not 2 This Judge is one whose Office it was to expound and teach others the Law of God as it here follows v. 11. therefore not the civil Magistrate Or 2. The High-Priest who was obliged to live in this place to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God And he may be distinctly named though he be one of the Priests partly because of his eminency and superiority over the rest of them as after all Davids enemies Saul is particularly mentioned Psal. 18. title and partly to shew that amongst the Priests he especially was to be consulted in such cases But this also seems liable to objections 1. That he seems to be included under that general expression of the Priests and Levites 2. That the High-Priest is never in all the Scripture called simply the Iudge but generally called the Priest or the High-Priest or chief-Priest or the like and it is most probable if Moses had meant him here he would have expressed him by some of his usual Names and Titles and not by a strange Title which was not likely to be understood 3. That divers controversies between blood and blood plea and plea stroke and stroke were not to be determined by the High-Priest but by other Persons as appears by Exod. 18. 22. Deut. 1. 16 17. Or 3. The Sanhedrim or Supreme Councel which as was said before consisted partly of Priests and partly of wise and learned persons of other tribes as is confessed by all the Iewish and most other writers And so this is added by way of explication partly to shew that the Priests and Levites here mentioned as the persons to whom all hard controversies are to be referred are not all the Priests and Levites which should reside in Ierusalem but onely such of them as were or should be Members of that great Councel by whom together with their fellow-Members of other Tribes these causes were to be decided partly to intimate that that great Councel which had the chief and final determination of all the abovesaid controversies was a mixed assembly consisting of wise and good men some Ecclesiastical and some Secular as it was most meet it should be because many of the causes which were brought unto them were mixed causes As for the Conjunctive particle and that may be taken either disjunctively for or as it is Exod. 21. 15 17. compared with Matt. 15. 4. and Numb 30. 5 6. compared with Matt. 12. 37. and Levit. 6. 3 5. 2 Sam. 2. 19. 21. or exegetically for that is or to wit as Iudg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sence may be the Priests the Levites or the Iudge as it is v. 12. or the Priests the Levites that is the Iudge or the Iudges appointed for this work And though the word Iudge be of the singular number and may seem to denote one person yet it is onely an Enallage or change of the number the singular for the plural Iudges which is most frequent as Gen. 3. 2 7. and 49. 6. 1 Sam. 31. 1. 1 King 10. 22. and 2 King 11. 10. compared with 2 Chron. 9. 21. and 23. 9. and in the Hebrew 1 Chron. 4. 42. where divers Officers are called one Head And so it is most probably here 1. Because the following words which belong to this run altogether in the plural number they they they c. here and v. 10 11. 2. Because here is the same Enallage in the other branch the same person or persons being called the Priests here and the Priest v. 12. 3. Because for the judge here is put the Iudges Deut. 19. 17. where we have the same phrase used upon the same or a like occasion the men between whom the controversie is shall stand before the Lord before the Priests and the Iudges which shall be in those dayes Nor is it strange but very fit and reasonable that so many persons being all united in one body and to give judgment or sentence by the consent of all or the greatest part should be here called by the name of one Iudge as indeed they were and for that reason the Priests are spoken of in the plural number because they were many as also the other members of that Assembly were and the Iudge in the singular number because they all constituted but one Judge that shall be in those dayes and enquire and they shall shew thee the sentence of judgment u Heb. The word or matter of judgment i. e. the true state and right of the cause and what judgment or sentence ought to be given in it 10 And thou shalt x i. e. Thou shalt pass sentence for he speaks to the inferiour Magistrates as was before noted who were to give sentence and came hither to be advised about it do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith as if they were to believe every thing which they should teach but onely of some particular matters of practise and strife between man and man to which it is plainly limited v. 8. And they are not here commanded to believe but onely to do which is thrice repeated according to all that they inform thee 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion that they were to do according to all that the Judge or Judges informed him And they seem to limit and regulate 1. The Judges in their sentence that they shall not upon pretence of this supreme Authority put into their hands presume to teach or direct otherwise than the Law prescribes 2. The people in their obedience that they shall not simply obey them in all things but so far forth as their sentence is according to the Law and Word of God but not when their commands are evidently contrary to Gods Law for then say even Popish Commentatours on this place they must obey God rather than Man And this
with Floods of Water poured out of the Clouds upon them and from them flowing down in a mighty Etream upon the lower grounds and carrying down some part of the Mountain with it as is usual in excessive Showers from before the LORD even * Psal. 68. â—… that Sinai m She sâ—…ides into the mention of another and a more ancient appearance of God for his People to wit in Sinai it being usual in Scripture repetitions of former actions to put divers together into a narrow compass and in few words The sense is No wonder that the Mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy People towards them for even Sinai it selâ—… could not bear thy Presence but melted in like manner before thee Or as that Sinai did upon a like manifestation of thy self so there is onely a defect of the Particle as which I have shewedâ—… to be frequent from before the LORD God of Israel 6 In the days of Shamgar n Whilest Shamgar lived who was if not a Judg yet an eminent person for Strength and Valour Iudg. 3. 31. the son of Anath in the days of * Chap. 4. 18. Jael o Iael though an Illustrious Woman and of great Authority and Influence upon the People did effect nothing for the Deliverance of Gods People till God raised me up c. the high ways were unoccupied and the ‡ Heb. walkers of paths travellers walked through ‡ Heb. crooked ways by-ways p Partly because of the Canaanites who besides the publick Burdens and Tributes which they laid upon them waited for all opportunities of doing them mischief secretly their Soldiers watching for Travellers in Common Roads as is usual with such in times of War and partly because of the Robbers even of their own people who having cast off the â—…r and Worship of God and there being no King or Ruleâ—… in Israel to restrain or punish them and being also many of them reduced to great want through the Oppression of the Canaanites it is not strange if in those times of publick disorder and ataxy divers of the Israelites themselves did break forth into acts of Injustice and Violence even against their own Brethren whom they could meet with in convenient places which made Travellers seek â—…or by-paths 7 The inhabitants of the villages ceased q The people forsook all their unfortified Towns as not being able to protect them from Military Insolence they ceased in Israel until that I Deborah arose that I arose a * 〈◊〉 49. 23. mother r i. e. To be to them as a Mother to Instruct and Rule and Protect them which Duties a Mother oweth to her Children as far as she is able in Israel 8 They chose s They did not onely submit to Idolatry when they were forced to it by Tyrants but they freely chose it new gods t New to them and unknown to their Fathers and new in comparison of the true and everlasting God of Israel being but Up-starts and of yesterday then was war in the gates u i. e. In their Walled Cities which have Gates and Bars Gates are oft put for Cities as Gen. 22. 17. Deut. 17. 2. Obad. v. 11. Then their strongest Holds fell into the hands of their Enemies * 1 Sam. 13. 19 â—…2 was there a shield or spear seen among forty thousand in Israel x i. e. There was not the meaning is not that all the Israelites had no Arms for here is mention made onely of Shields or Spears so they might have Swords and Bows and Arrows to offend their Enemies but either that they had but few Arms among them being many Thousands of them disarmed by the Canaanites or that they generally neglected the use of Arms as being utterly dis-spirited and without all hope of recovering their lost Liberty and being necessitated to other employments for subsistence 9 My heart is toward the governours of Israel y I greatly honour and love those who being the chief of the people in Wealth and Dignity did not withdraw themselves from the work as such usually do but did expose themselves to the same hazards and joyned with their meaner Brethren in this noble but dangerous attempt and by their Examples and Countenance engaged others in it that oâ—…ered themselves willingly among the people Bless ye the LORD z Who inclined their hearts to this undertaking and gave them Success in it As she gives Instruments their due so she is careful the Soveraign Cause and Lord of all lose not his Glory 10 ‖ Or meditate Speak a Celebrate the Praises of our Mighty God whose hard hath done this ye that ride on white asses b i. e. Magistrates and Nobles who used to do so Iudg. 10. 4. and 12. 14. Hories being in a manner forbidden theâ—…e Deut. 17. 16. ye that sit in judgment and ye that walk by the way c i. e. You that now can safely Travel about your business in those High-ways which before you durst neither ride â—…or walâ—… in So 〈◊〉 and mean persons are jointly excited to Praise God 11 They that are delivered from the noise of archers d Either 1. From the noise or sound and consequently the force of those Arrows which are shot at them but he names the noise because this Epithete is frequently given to Bows and Arrows in Poetical Writings Or 2. From the Triumphant noise and shout of Archers rejoycing when they meet with their Prey in the places oâ—… drawing water e At those Pits or Springs of Water which were scarce and precious in those hot Countreys to which the peoples Necessities forced them oft to resort and nigh unto which the Archers did usually lurk in Woods or Thickets or Hedges that from thence they might shoot at them and kill and spoil them there shall they rehearse the 〈◊〉 〈◊〉 〈◊〉 of the LORD righteous acts of the LORD f When they come to those places with freedom and safety which before they could not they shall with thankfulness rehearse this Righteous and Faithful and Gracious work of God in rescuing his People and Punishing his Enemies even the righteous acts towards the inhabiâ—…ants of his villages g Whom he mentions because as their danger was greater v. 7. so was their Deliverance and their Obligation to Praise God in Israel then shall the people of the LORD go down to the gates h To wit of their Cities which were the chief places to which both City and Countrey resorted for publick business and matters of Justice from which they had been debarred by their Oppressors but now they had free access and passage either in or out of the Gates as their occasions required and they who had been driven from their Cities now returned to them in Peace and Triumph so the Citizens Deliverance is Celebrated here as the Countrey-mens is in the foregoing
by their consent approbation and assistance his sons threescore and ten persons upon one stone and have made Abimelech the son of his maid-servant m His Concubine whom he so calls by way of reproach because Maid-servants were oft made Concubines Exod. 21. 7 8 9 10. king over the men of Shechem n By which limitation of their power and his Kingdom he reflects contempt upon him and chargeth them with Presumption That having only power over their own City they durst impose a King upon all Israel because he is your brother 19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day thâ—…n rejoice ye in Abimelech and let him also rejoice in you 20 But if not let fire come out from Abimelech and devour the men of Shechem and the house of Millo and let fire come out from the men of Shechem and from the house of Millo and devour Abimelech o This is not a Prediction but an Imprecation or Curse as it is called v. 57. which being grounded upon just cause and being the onely way by which Iotham could perform the Duty of the avenger of his Brethrens Blood which was incumbent upon him had its effect as others in like case had as Ios. 6. 26. compared with 1 King 16. 34. and 2 King 2. 24. 21 And Jotham ran away and fled p Which he might easily do having the advantage of the Hill and other accommodations for flight and because the people were not forward to pursue a man whom they knew to have such just cause and great provocation to speak and so little power to do them any hurt and went to Beer q A place remote from Shechem and out of Abimelech's reach There were divers places of that name and dwelt there for fear of Abimelech his brother 22 ¶ When Abimelech had reigned three years over Israel r For though the men of Shechem were the first Authors of Abimelech's advancement it 's more than probable that the rest of the People easily consented to that form of Government which they so much desired or at least made no resistance against it 23 Then God sent an evil spirit s God gave the Devil Commission to enter into or work upon their minds and hearts knowing that he of himself and by his own inclination would fill them with mistakes and jealousies and dissentions and heart-burnings which would end in Civil Wars and mutual ruine between Abimelech and the men of Shechem and the men of Shechem dealt treacherously with Abimelech 24 That the cruelty t i. e. The punishment of the Cruelty done to the threescore and ten sons of Jerubbaal might come and their blood be laid upon Abimelech their brother which slew them and upon the men of Shechem which ‡ Heb. strengthened his hands to kill aided him in the killing of his brethren 25 And the men of Shechem set liers in wait for him u To seize his person in the tops of the mountains and they robbed all that came along that way by them x To wit such as favoured or served Abimelech for to such onely their Commission reached though it may be they went beyond their bounds and by Military License robbed all Passengers promiscuously and it was told Abimelech y Who as it is here implied exercised Hostility towards the men of Shechem 26 And Gaal the son of Ebed z It is not known who or of what Tribe he was but it is evident that he was a man very considerable for Wealth and Strength and Counsel and Interest and ill pleased with Abimelech's Power came with his brethren and went over to Shechem a By his Presence and Counsel to animate and assist them against Abimelech and the men of Shechem put their confidence in him 27 And they went out into the fields b Which till his coming they durst not do for fear of Abimelech but now took confidence to do so in contempt of him and gathered their vineyards and trod the grapes and made ‖ Or Songs merry c Partly from the Custom of rejoicing and singing Songs in Vintage-time Levit. 19. 24. Isa. 16. 10. Ier. 25. 30. and partly for the hopes of their Redemption from Abimelech's Tyranny and went into the house of their gods d Baal-berith v. 4. either to beg his help against Abimelech or to give him thanks either for the fruits of the Earth now received or for the hopes of recovering their former and lost Liberty and did eat and drink e To the honor of their Idols and out of the Oblations made to them as they used to do to the honor of Iehovah and out of his Sacrifices and cursed Abimelech f Either by reviling and reproaching him after their manner or rather in a more Solemn and Religious manner Cursing him by their god as Goliah did David 1 Sam. 17. 43. Or calling upon their god to ratify their Curses pronounced against him 28 And Gaal the son of Ebed said Who is Abimelech g What is he but a base-born person an Ambitious Imperious and Cruel Tyrant and one every way unfit and unworthy to govern you and who is Shechem h Shechem is here the name either 1. Of the Place or City of Shechem and so the Hebrew Particle mi who is put for mah what as it is Iudg. 13. 17. and then the sense of the place is this Consider how obscure and unworthy a person Abimelech is and what a Potent and Honorable City Shechem is and judg you whether it be fit that such a City should be subject to such a Person Or rather 2. Of a person even of Abimelech named in the foregoing words and described in those which follow the son of Ierubbaal between which Shechem is hemmed in and therefore cannot conveniently belong to any other He is called Shechem for the Shechemite by a Metonymy of the subject whereby the place is put for the person contained in it and belonging to it as Egypt Aethiopia Seba Iudea Macedonia and Achaia c. are put for the people of those Countreys Iob 1. 15. and 6. 19. Psal. 68. 31. and 105. 38. Isa. 43. 3. Mat. 3. 5. Rom. 15. 26. Thus mi is taken properly and the sense is Who is this Shechemite for so he was by the Mothers side born of a Woman of your City and she but his Concubine and Servant Why should you submit to one so basely descended that we should serve him is not he the son of Jerubbaal i i. e. Of Gideon a person obscure by his own Confession Iudg. 6. 15. and famous onely by his boldness and fierceness against that Baal which you justly honour and reverence whose Altar he overthrew and whose Worship he endeavoured to abolish And Zebul his officer k And you are so unworthy and mean-spirited that you do not onely submit to him but suffer
made up The sence is If onely Man be wronged Man can right it and reconcile the Persons but if a man sin against the LORD e To wit in such manner as you have done directly and immediately in the matters of his Worship and Service wilfully and presumptuously ‡ Heb. who shall make himself a Judg for him who shall intreat for him f The offence is of so high a nature that few or none will dare to intercede for him but will leave him to the just Judgment of God He speaks after the manner of Men who do oft intercede with the Prince for such as have injured any private Person but will not presume to do so when the Injury is Committed against his own Person The Words are and may be thus rendred Who shall judge for him Who shall interpose himself as Umpire or Arbitrator between God and him Who shall compound that Difference None can or dare do it and therefore he must be left to the Dreadful but Righteous Judgment of God which is your Case and Misery notwithstanding they hearkened not unto the voice of their father because the LORD would slay them f i. e. Because God had determined to Destroy them for their many and great Sins and therefore would not and did not give them Grace to hearken to Eli's counsel and to Repent of their Wickedness but hardned their Hearts to their Destruction 26 And the child Samuel grew on g He grew better in bad times which is remembred to his commendation and was in * Prov. 3. 4. Luk. 2. 52. Act. 2. 47. Rom. 14. 18. favour both with the LORD and also with men 27 ¶ And there came a man of God h i. e. A Prophet or Preacher sent from God See 1 Tim. 6. 11. 2 Tim. 3. 17. â—… Pet. 1. 21. Who this was 〈◊〉 〈◊〉 Revealed by God and 〈◊〉 〈◊〉 â—…t iâ—… 〈◊〉 〈◊〉 〈◊〉 and impossible to determine unto Eli and said unto him Thus saith the LORD ‖ Or in appearing did I appear Did I plainly appear i Did I 〈◊〉 〈◊〉 〈◊〉 a favoâ—… and appear so evidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 and is this thy requiâ—…l unto the house of thy father k i. e. Unto 〈◊〉 the 〈◊〉 〈◊〉 thy Fathers House when they were in Egypt l See Exod. 4. 27. in Pharaohs house m i. e. Either 1. In Pharaohs Land the whole Kingdom being as it were oâ—… great Family whereof 〈◊〉 was the Master Or 2. In Pharaohs Court where 〈◊〉 might probably be at the time of this Revelation either to answer to some Accusation against him or his Brethren or to beg some Relaxation of the Rigor or for some other occasion 28 And did I chuse him n To wit Aaron thy father whereby the shews what he meant by his Fathers house out of all the tribes of Israel to be my priest to oâ—…er upon mine altar to burn incense to wear an ephod o That golden Ephod which was peculiar to the High-Priest before me and * 〈◊〉 10. 14. 〈◊〉 18. 8. did I give unto the house of thy father all the offerings made by fire p i. e. All the Priests part of the offerings He onely had the Office and he had the whole benefit of the children of Israel 29 Wherefore kick ye at my sacrifice q Using them irreverently contemptuously and prophanely both by abusing them to your own Luxury and by causing the People to abhor and neglect them He chargeth Eli with his Sons faults and at mine offering which I have commanded in my habitation and honourest thy sons above me r Permitting them to dishonour and injure me by taking my part to themselves 〈◊〉 rather to offend me by thy connivence at their sin than to displease them by severe rebukes and effectual restraints and just punishments and so prefer their will and pleasure and honour before mine to make your selves fat s To Pamper your selves This you did not out of any necessity but out of meer Luxury with the chiefest of all the offerings t Not contented with those parts which I had allotted you you invaded those choice Parts which I reserved for my self of Israel my people 30 Wherefore the LORD God of Israel saith I said indeed u Qu. Where or when did God say this Answ. Either 1. When he made that promise for the Perpetuation of the Priesthood in Aarons Family Exod. 28. 43. and 29. 9. Object If Eli and all his Family had been cut off yet that Promise had been made good in Eleazars Family how then was that Promise recalled by this Sentence against Eli Answ. It was recalled and made void though not absolutely and universally to all Aarons Family yet respectively to Eli and his Family which were wholly excluded from the benefit of it wherein otherwise they should have shared Even as Gods keeping of the Israelites out of Canaan and in the Wilderness for Forty years and destroying them there is called his breach of promise Numb 14. 34. although the Promise of Canaan was not simply made void to all the Israelites but onely to that evil Generation of them Or as Gods Covenant with David and with his Seed of which God saith that it should stand fast Psal. 89. 28. and that he would not break nor alter it v. 34. yet is said to be made void v. 39. to wit in regard of some particular branches or members of that Family Or 2. To Eli himself or to his Father when the Priesthood was translated from Eleazars to Ithamars Family for some cause not mentioned in Scripture but most probably for some great miscarriage of some of them If it be said That there is no such Promise Recorded in Scripture it may be so replyed That there are many sayings and doings noted in Holy Scripture which were not spoken of in their proper times and places as Gen. 24. 51. and 42. 21. Hos. 12. 4. Luk. 11. 49. Act. 20. 25. So the sence of the place may be this That promise and priviledge of the perpetuation of the Priesthod in Phinchas and his Family made to them Numb 25. 12. namely upon condition of his and their faithfulness in their Office which is plainly understood I now take away from that Family for their wickedness and I transfer it to thee and thine and will fix it there upon the same condition that thy house and the house of thy father should walk before me x i. e. Minister unto me as High-Priest Walking is oft put for Discharging ones Office before me may signifie that he was the High-Priest whose sole Prerogative it was to Minister before God or before the Ark in the Most Holy Place for ever y As long as the Mosaical Law and Worship lasted as that Phrase is oft used but now the LORD saith Be it far from me z To wit to fulfil my promise which
When Saul and all Israel heard those words of the Philistine they were dismayed and greatly afraid h Which may seem strange considering the glorious Promises and their late Experiences of Divine Assistance But the truth is all men do so intirely depend upon God in all things that when he withdraws his help the most Valiant and Resolute Persons cannot find their Hearts nor Hands as daily experience shews 12 ¶ Now David was * Chap. 〈◊〉 the son of that * Gen. 〈◊〉 Ephrathite i i. e. Of the man of Ephrathah or Bethlehem Gen. 35. 19. of Bethlehem-Judah whose name was Jesse and he had eight sons k See on chap. 16. 10. and the man went among men for an old man in the days of Saul 13 And the three eldest sons of Jesse went and followed Saul to the battel and the names of his three sons that went to the battel were Eliab the first-born and next unto him Abinadab and the third Shammah 14 And David was the youngest and the three eldest followed Saul 15 But David went and returned from Saul l Either 1. From Saul's Court where having been entertained by Saul to relieve him in his Melancholy Fits he was permitted to go to his Fathers House to be sent for again upon occasion Or 2. From Saul's Camp whither he used to come to visit his Brethren as appears from v. 17. to feed his fathers sheep at Bethlehem 16 And the Philistine drew near morning and evening and presented himself forty days 17 And Jesse said unto David his son Take now for thy brethren an Ephah of this parched corn m A Food then much in use which they used to mix with Water or Milk or Oyl c. and these ten loaves and ‡ Heb 〈◊〉 theâ—… 〈◊〉 run to the camp to thy brethren 18 And carry these ten ‡ Heb 〈◊〉 〈◊〉 〈◊〉 cheeses unto the captain of their thousand n In whose Poweâ—… it was in a great measure either to preserve them or to expose them to utmost hazards and look how thy brethren ‡ Heb 〈◊〉 of â—… 〈◊〉 fare and take their pledg o i. e. Bring me some token of their welfare from them 19 Now Saul and they and all the men of Israel were in the valley of Elah fighting with the Philistines p i. e. In a posture and readiness to Fight with them as it is explained v. 20 21. Men are oft said in Scripture to do what they intend and are prepared to do as hath been shewed formerly by instances 20 And David rose up early in the morning and left the sheep with a keeper and took and went as Jesse had commanded him and he came to the ‖ Or place of the carriage trench q i. e. To the Camp or Army which was there Intrenched as the host was going forth to the ‖ In battel-ray or place of fight fight and shouted r As the manner was both to animate themselves and to terrifie their Enemies for the battel 21 For Israel and the Philistines had put the battel in aray army against army 22 And David left his ‡ Heb. the vessels from upon him carriage s The Provisions which he had brought to his brethren in the hand of the keeper of the carriage and ran into the army and came and ‡ Heb. asked his brethren of peace saluted his brethren 23 And as he talked with them behold there came up the champion the Philistine of Gath Goliah by name out of the armies of the Philistines and spake according to the same words and David heard them 24 And all the men of Israel when they saw the man fled †from him and were sore afraid â—… Heb. from his face 25 And the men of Israel said Have ye seen this man that is come up surely to defie Israel is he come up and it shall be that the man who killeth him the King will enrich him t It is observable that Saul in his great Distress doth not encourage himself in God nor seek his counsel or favour by Prayers and Sacrifices but expects Relief from Men onely This was one Effect and Sign of the departure of God's Spirit from him with great riches and * 〈◊〉 15. 16. will give him his daughter and make his fathers house free u Free from all those Tributes and Charges which either the Court or the Camp required in Israel 26 And David spake to the men that stood by him saying What shall be done to the man that killeth this Philistine and taketh away the reproach from Israel for who is this uncircumcised Philistine that he should defie the armies of the living God x Why should you all be thus dismayed at him he is but a Man and that of an accursed Race a Stranger and Enemy to God and no way able to stand before them who have the Living and Almighty God for their Strength and Refuge 27 And the people answered him after this manner saying So shall it be done unto the man that killeth him 28 ¶ And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David y Either because he thought him guilty of intollerable Folly and Pride and Presumption in pretending to such an Attempt or because he feared and concluded he would be certainly Ruined in the Enterprize or rather because he envied him the glory of so great an undertaking and took this proffer of David's to be what indeed it was a Reproach to himself and to all the rest that having the great God on their side had not the Faith or Courage to Fight with him and he said Why camest thou down hither and with whom hast thou left those few sheep in the wilderness z Thou art much fitter to tend Sheep than to appear in an Army or to fight with a Giant I know thy pride and the naughtiness of thine heart a Thy self confidence and vain-glory and curiosity for thou art come down that thou mightest see the battel 29 And David said What have I now done â—…s there not a cause b Either 1. Of my coming My Father sent me on an Errand Or rather 2. Of my thus speaking â—…s there not Reason in what I say Is this Giant Invincible â—…s our God unable to Oppose him and Subdue him 30 ¶ And he turned from him towards another and spake after the same ‡ Heb. Wâ—…d manner c For being secretly moved by Gods Spirit to undertake the Combat he speaks with divers persons about it that so it might come to the Kingâ—… ear and the people answered him again after the former manner 31 And when the words were heard which David spake they rehearsed them before Saul and he ‡ Heb. 〈◊〉 him sent for him 32 ¶ And David said to Saul Let no mans heart fail because of him thy servant
but mine hand shall not be upon thee 14 After whom is the king of Israel come out after whom dost thou pursue After a dead dog after * Chap. 26. 20. a flea y After a worthless contemptible and impotent person such as I am Thou disparagest thy self in contending with such a Person and even thy conquest of me will be inglorious and shameful 15 The LORD therefore be judge and judge between me and thee and see and plead my cause and ‡ Heb. judge 2 Sam. 18. 19. deliver me out of thine hand 16 ¶ And it came to pass when David had made an end of speaking these words unto Saul that Saul said Is this thy voice my son David z He knew his voice though being at a great distance from him he could not discern his face And Saul lift up his voice and wept a Partly from the sense of his sin against God and of his wicked and base carriage to David for there are some such Temporary passions oft-times in Hypocrites and ungodly men and principally from the remembrance of so great and so late a danger as he had now escaped which commonly produceth grief and tears as 2 Sam. 13. 36. Yet these may be tears of affection or tenderness upon the sense of David's kindness rather than of grief 17 And he said to David Thou art more righteous than I for thou hast rewarded me good b For the Evil that I have designed and done to thee whereas I have rewarded thee evil c For thy good will to me 18 And thou hast shewed this day how that thou hast dealt well with me forasmuch as when the LORD had ‡ Heb. shut up delivered me into thine hand thou killedst me not 19 For if a man find his enemy will he let him go well away d i. e. He will certainly destroy him And therefore thou hast not dealt with me after the manner of men but hast imitated the clemency of God in this act wherefore the LORD reward thee good for that thou hast done unto me this day 20 And now behold * Chap 23. 17. I know well e Or am convinced not onely by the fame of Samuel's Anointing thee but by Gods singular Providence watching over thee and by that good Spirit and those Great and Princely Vertues wherewith God hath endowed thee that thou shalt be surely king and that the kingdom of Israel shall be established in thine hand 21 Swear now therefore unto me by the LORD that thou wilt not cut off my seed after me f As Princes use to destroy their Competitors and those that have any hopes of or pretence to their Crown and Saul had endeavoured to destroy David for the same reason and therefore he feared a retaliation and that thou wilt not destroy my name g To wit by cutting off my Seed So it is the same thing repeated in other words as is usual in Scripture out of my fathers house 22 And David sware unto Saul h Qu. How then could David destroy so many of Saul's Sons 2 Sam. 21. 8 Ans. David could bind himself by his Oaths but he could not bind God to whose good pleasure all Promises Vows Oaths must in all reason be submitted and that was done by Gods command and God was well pleased with it 2 Sam. 21. 14. Nor is it to be supposed that David sware not to destroy any of them in case God should specially command it or that should by miscarriage render themselves obnoxious to the Sword of Justice but onely that he would not do it barely on his own private account nor seek occasions of so doing and Saul went home but David and his men gat them up unto the hold i To wit of Engedi v. 1. For having had so great and frequent experience of Saul's inconstancy and malice and perfidiousness he would trust him no more CHAP. XXV AND * Chap. 28. 3. Samuel died and all the Israelites were gathered together and lamented him and buried him in his house a According to the manner of those times See Gen. 23. 9. and 50. 5. Matth. 27. 60. at Ramah And David arose and went down to the wilderness of Paran b In the Southern Borders of the Land of Iudah that so when occasion served he might retire out of Saul's Dominions 2 And there was a man in Maon c A place in or near to the Wilderness of Paran See chap. 23. 24. whose ‖ Or business possessions were in Carmel d Not that Carmel in Issachar of which see chap. 15. 12. and 1 King 18. 19. but another in the Tribe of Iudah near unto Maon as appears from Ios. 15. 55. and the man was very great and he had three thousand sheep and a thousand goats and he was shearing his sheep in Carmel 3 Now the name of the man was Nabal and the name of his wife Abigail and she was a woman of good understanding and of a beautiful countenance but the man was churlish and evil in his doings and he was ‡ Gr. a Cynick of the house of Caleb e This is added to aggravate his Crime That he was a degenerate Branch of that Noble stock of Caleb and consequently of the Tribe of Iudah as David was 4 ¶ And David heard in the wilderness that Nabal did shear his sheep f Which times were celebrated with Feasting and Jollity See 2 Sam. 13. 23 24. 5 And David sent out ten young men and David said unto the young men Get ye up to Carmel and go to Nabal and ‡ Heb. ask him in my name of peace greet him in my name 6 And thus shall ye say to him that liveth in prosperity g Heb. to him that liveth Life is oft put for a prosperous and happy life as in that Prayer Let the king live 1 Sam. 10. 24. 1 King 1. 25. and in other passages of Scripture and other Authors for an afflicted and calamitous life is unworthy of the Name of life and is esteemed a kind of death and oft so called as 2 Cor. 1. 10. and 11. 23. By this expression David both congratulates Nabal's felâ—…city and tacitly minds him of the penury and distress in which David and his men now were ‡ Heb. be thou peace thine house peace Peace be both to thee and peace be to thine house h i. e. To all thy Family and peace be unto all that thou hast i To all thy Goods So David's Prayer is very comprehensive reaching to his Soul and Body and Wife and Children and Servants and all his Estate 7 And now I have heard that thou hast shearers now thy shepherds which were with us we ‡ Heb. shamed hurt them not neither was there ought missing unto them all the while they were in Carmel k Which considering the licentiousness of Soldiers and the necessities which David and
thoughts of Peace as knowing that his Father though he might dissemble yet would never forgive so foul and scandalous a Crime Yea they will Fight with greater Courage and Resolution when they are freed from the fear of thy Reconciliation which otherwise would make their Hearts saint and Hands slack in thy Cause But by this we may see the Character of Absalom's Party and how abominably wicked they were whom such a loathsome and Scandalous Action tied the faster to him whom for that very reason they should have deserted and abhorred And we may further learn how corrupt and filthy the Body of the People was and how ripe for that severe judgment which is now hastening to them then shall the hands of all that are with thee be strong e. 22 So they spread Absalom a tent upon the top of the house f To wit of the Kings Palace the very place from whence David had spied and gazed upon Bathsheba Chap. 11. 2. So that his Sin was Legible in the very place of his Punishment and Absalom * Chap. 12. 11. went in unto his fathers concubines g i. e. To one or some of them And by so doing did further make Claim to the Kingdom as his own and as it were take Possession of it It being usual in the Eastern Countries to account the Wives and Concubines of the late King to belong of right to the Successor See the note on Chap. 12. 8. in the sight of all Israel h Who saw him go into the Tent and thence concluded That he lay with them as he had designed to do 23 And the counsel of Ahitophel which he counselled in those days was as if a man had enquired at the ‡ Heb. word oracle of God i It was received by the People with equal Authority and Veneration and was usually attended with as certain Success Which is mentioned as the reason why a Counsel which had so ill a face should meet with such general approbation so was all the counsel of Ahitophel both with David k To whose Pious Disposition he â—…ted himself as Policy obliged him but being weary of it he takes this first occasion to Discover himself and Execute that Wickedness which before lay in his Heart and with Absalom CHAP. XVII MOreover Ahithophel said unto Absalom Let me now chuse out twelve thousand men and I will arise and pursue a I am so well assured of the goodness of this Counsel that I will venture my own Person and Life in the Execution of it after David this night a I am so well assured of the goodness of this Counsel that I will venture my own Person and Life in the Execution of it 2 And I will come upon him while he is weary and weak-handed b Tired with a tedious March on Foâ—…t and destitute of Men and Military Provisions and disheartned by his own small Numbers and by the general Defection of his Subjects and will make him afraid and all the people that are with him shall flee and I will smite the king onely 3 And I will bring back all the people unto thee the man whom thou seekest is as if all returned c i. e. The Death of that Man whom thou seekest to destroy is no less considerable to thee than if all the People that follow him should desert him and return unto thee so all the people shall be in peace 4 And the saying ‡ Heb. was right in the eyes of c. pleased Absalom well and all the Elders of Israel 5 Then said Absalom Call now Hushai the Archite also and let us hear likewise ‡ Heb. what is in his mouth what he saith d A wonderful Effect of Divine Providence blinding his Mind and Influencing his Heart that he could not rest in Ahitophel's Counsel though it was so evidently Wise and Good and approved by the general consent of his whole Party and that he should desire Hushai's Advice though neither his Repuation for Wisdom was equal to Ahitophels nor had he yet given any one proof of his Fidelity to Absalom as Ahitophel had done nor was he so fixed by his Interest to him as Ahitophel was and though there wanted not just Cause to suspect him and his Counsel too But there is no contending with that God who can Arm a Man against himself and Destroy him by his own Mistakes and Passions without any other help 6 And when Hushai was come to Absalom Absalom spake unto him saying Ahithophel hath spoken after this manner Shall we do after his ‡ Heb. Word saying if not speak thou 7 And Hushai said unto Absalom The counsel that Ahithophel hath ‡ Heb. counselled given is not good at this time e Though at other times he generally gives most wise and admirable Counsel yet as he is a man he seems now to be under a mistake and not sufficiently to consider all the present Circumstances of this Business 8 For said Hushai thou knowest thy father and his men that they be mighty men f Of approved Courage and Strength therefore not so soon vanquished as Ahitophel supposeth and they be ‡ Hâ—…b bitter of soul. chafed in their minds g Heb. bitter of soul Inflamed with Rage Desperate and therefore resolved to sell their Lives at a dear rate as * Hos. 13. 8. a bear robbed of her whelps in the field g Heb. bitter of soul Inflamed with Rage Desperate and therefore resolved to sell their Lives at a dear rate and thy father is a man of war h A wise Prince and General who knowing of what Importance it is to secure his own Person and that your great Design is against his Life will doubtless use extraordinary care to keep out of your reach which he may easily do and will not lodge with the people 9 Behold he is hid now in some pit or in some other place i Having been oft accustomed to that course and well acquainted with all hiding-places from Saul's time In one of them unknown to us he will lurk with some of his chosen men and lie in Ambush for us and when they see a fit opportunity they will suddenly come forth and surprize some of our men when they least expect it and fall upon them with great fury and probably will at first put them to flight and it will come to pass when some of them k To wit of Absalom's men sent against David be ‡ Heb. fallen overthrown at the first l Implying that their good success at first would mightily animate David's men to proceed vigorously in the fight and intimidate Absalom's Army and consequently would be both a presage and an occasion of their total defeat that whosoever heareth it will say m They who first hear these ill tidings will propagate it and strike terror with it into the rest of the Army There is a
design far above the reach of the two Women or of the People present who probably with admiration and horror expected the execution of it Divide the living child in two and give half to the one and half to the other 26 Then spake the woman whose the living child was unto the king for * Hos. 11. 8. her bowels ‡ Heb. were hot yerned upon her son and she said O my lord give her the living child and in no wise slay it but the other said Let it be neither mine nor thine but divide it 27 Then the king answered and said Give her the living child and in no wise slay it she is the mother thereof d As is evident from her Natural and Motherly affection to the Child which she had rather have alienated and given away from her than destroyed 28 And all Israel heard of the judgment which the king had judged and they feared the king for they saw that the wisdom of God e Either great and eminent Wisdom as the Cedars or mountains of God are the highest and most eminent of the kind or Divine Wisdom with which God had inspired him for the better government of his People was ‡ Heb. in the midst of him in him to do judgment f To assist him in Wisely examining and Justly determining the causes and controversies of his people CHAP. IV. SO king Solomon was king over all Israel a This is spoken with respect to his Successors who were Kings onely over a part and that the smallest part of it Or in reference to the times of Division and Rebellion under David when part went after David and part after Ishbosheth or part after Absalom or Zeba or Adonijah but now all Israel were united under Solomon and adhered to him not onely a part of them especially since the death of Adonijah and Ioab who may be suspected to have watched an opportunity of revolting and the confinement of Abiathar and of Shimei if not his death also who could now have little or no interest or opportunity of setting up a party against Solomon their principals being taken away to whom they were but accessaries nor in probability any design to attempt it 2 And these were the princes which he had b i. e. The chief Rulers or Officers belonging to him Azariah the son c Or the Grand-son by comparing this with 1 Chron. 6. 8 9. of Zadok d Either Zadok the Priest 1 Chron. 6. 8 9. or some other of that name ‖ Or the chief officer the priest e So he was the second Priest or the Priest that attended upon Solomon's person in Holy Offices and Administrations But when this Sacred Writer professeth to give an account of Solomon's Princes Why should he put the second Priest or Solomon's Domestick Priest in the first place Or why should he be mentioned distinctly from his Father who was generally present with Solomon and could easily either by himself or some other fit person or persons appointed by him manage all the Kings Sacred concerns Or why is he named before his Father Others therefore render this Hebrew word Prince as it is used Gen. 41. 45. and 47. 22 26. Exod. 2. 16. 2 Sam. 8. 18. So he was either the chief in Dignity the first Prince and the highest Officer in the State next to the King or the chief Minister of State by whom the great Affairs of State were managed and prepared for the Kings consideration c. 3 Elihoreph and Ahiah the sons of Shisha ‖ Or secretaries scribes f i. e. Secretaries of State He chose two whereas David had but one either because he observed some inconveniencies in trusting all those matters in one hand or because he had now much more employment than David had this being a time of great Peace and Prosperity and his Empire enlarged and his correspondencies with Foreign Princes more frequent Jehoshaphat the son of Ahilud the ‖ Or remembrancer recorder g Of which see on 2 Sam. 8. 16. 4 And Benaiah the son of Jehoiada was over the host and Zadok and Abiathar were the priests h i. e. The High-Priests to wit successively first Abiathar and then Zadok Quest. Why is Abiathar named when he was deposed Ans. First Because it is ordinary for persons to retain the Names and Titles of those places which in reallity they have lost Secondly Because though he was deposed from the High-Priesthood yet he was a Priest and the Chief of one of the Priestly Families and as Zadok was joyntly named with Abiathar when Abiathar alone was the High-Priest as 2 Sam. 8. 17. and 20. 25 so now Zadok and Abiathar are joyned although the High-Priesthood was rested in Zadok alone Thirdly Possibly Abiathar though he was deposed from the Supreme Priesthood yet upon his serious repentance and by the intercession of his Friends was restored to the execution of the Priestly Office and put into that place which Zadok enjoyed when Abiathar was High-Priest Fourthly Some say that here is mention made of all Solomon's Chief Officers both such as now were and such as had been and such as were afterwards as they gather from v. 11. and 15. where two persons are named who Married two of Solomon's Daughters which could not be till many Years after this time 5 And Azariah the son of Nathan was over the officers i Or Overseers or Surveyors to wit over those twelve Officers named ver 7 c. where this Hebrew word is used who were all subject and to give up their accounts to him Though the word signifies any Governors or Commanders of the higher sort as 1 King 5. 16. 2 Chron. 8. 10. and Zabud the son of Nathan k The Prophet who had been so highly instrumental in Solomon's Establishment in the Throne was principal officer l Possibly President of the Kings Council The Hebrew word is Cohen which ver 2. is rendred Priest whence some read this place thus Zabud the son of Nathan the Priest or the Minister as the word properly signifies and that Title well enough agrees to a Prophet or the Prince for the Prophet Nathan was a man considerable both for his quality and for his honour and esteem with the King was the kings friend and the kings friend m Either his special favourite both for his Fathers sake and for his own having it seems been brought up with him or his confident with whom he used to communicate his most secret counsels 6 And Abishar was over the houshold n Steward of the Kings Houshold and * Chap. 5. 14. Adoniram the son of Abda was over the ‖ Or levy tribute o To wit the personal Tribute or the Levy of men as appears by comparing this with chap. 5. 13 14. it being very sit that there should be some one person to whom the chief conduct or inspection of that great
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
†Heb. 〈◊〉 Abishai his brother and they set themselves in aray against the children of Ammon 12 And he said If the Syrians be too strong for me then thou shalt help me but if the children of Ammon be too strong for thee then I will help thee 13 Be of good courage and let us behave our selves valiantly for our people and for the cities of our God and let the LORD do that which is good in his sight 14 So Joab and the people that were with him drew nigh before the Syrians unto the battel and they fled before him 15 And when the children of Ammon saw that the Syrians were fled they likewise fled before Abishai his brother and entred into the city Then Joab came to Jerusalem 16 And when the Syrians saw that they were put to the worse before Israel they sent messengers and drew forth the Syrians that were beyond the ‖ That is â—… 〈◊〉 river and ‖ Or 〈◊〉 2 Sam. 1â—… 〈◊〉 Shophach the captain of the host of Hadarezer went before them 17 And it was told David and he gathered all Israel and passed over Jordan and came upon them and set the battel in aray against them so when David had put the battel in aray against the Syrians they fought with him 18 But the Syrians fled before Israel and David slew of the Syrians seven thousand men which fought in chariots and forty thousand footmen c How this agrees with 2 Sam. 10. 18. see in the Notes on that place and killed Shophach the captain of the host 19 And when the servants of Hadarezer saw that they were put to the worse before Israel they made peace with David and became his servants neither would the Syrians help the children of Ammon any more CHAP. XX. 1 ANd * Sam. 11. 1. 〈◊〉 â—…t the 〈◊〉 of the â—… it came to pass that †after the year was expired at the time that kings go out to battel Joab led forth the power of the army and wasted the country of the children of Ammon a Of this first verse see my Notes on 2 Sam. 11. 1. and of v. 2 3. on 2 Sam. 12. 30 31. and of the rest of this Chapter on 2 Sam. 21. 15 c. where also an Account is given of the seeming Differences between this and that Relation and came and besieged Rabbah but David tarried at Jerusalem and Joab smote Rabbah and destroyed it 2 And David * â—… Sam. 11. 12 â—… took the crown of their king from off his head and found it †Heb. the 〈◊〉 〈◊〉 to weigh a talent of gold and there were precious stones in it and it was set upon Davids head and he brought also exceeding much spoil out of the city 3 And he brought out the people that were in it and cut them with saws and with harrows of iron and with axes even so dealt David with all the cities of the children of Ammon And David and all the people returned to Jerusalem 4 And it came to pass after this * 2 Sam. 21. 18. that there ‖ Or 〈◊〉 †Heâ—… 〈◊〉 arose war at ‖ Or Geâ—… Gezer with the Philistins at which time Sibbechai the Hushathite slew ‖ 〈◊〉 Sippai that was of the children of ‖ 〈◊〉 21. 18. the giant and they were subdued 5 And there was war again with the Philistins and Elhanan the son of ‖ Or Raâ—…es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. 19. â—… 〈◊〉 â—…1 20. 〈◊〉 slew Lahmi the brother of Goliath the Gittite whose spear-staff was like a weavers beam 6 And yet again * 〈◊〉 â—… 〈◊〉 〈◊〉 there was war at Gath where was †a man of great stature whose fingers and toes were four and twenty six on each hand and six on each foot and he also was †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of the giant 7 But when he ‖ 〈◊〉 〈◊〉 defied Israel Jonathan the son of ‖ Shimea Davids brother slew him 8 These were born unto the giant in Gath and 〈◊〉 〈◊〉 〈◊〉 16. 9. they fell by the hand of David and by the hand of his servants CHAP. XXI 1 ANd * â—… Sam 24. 1 â—… ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 Satan stood up a Heb. stood to wit before the Lord and his Tribunal to accuse David and Israel and to beg Gods permission to tempt David to number the People Standing is the Accusers posture before Mens Tribunals and consequently the Holy Scripture which useth to speak of God and of the things of God after the manner of men to bring them down to our Capacities elsewhere represents Satan in this posture as 1 King 22. 21. Zech. 3. 1. And so this agrees with 2 Sam. 24. 1. where the Lord is said to move David i. e. to give Satan Commission or Permission to move him for otherwise God tempteth no man Jam. 1. 13. But of this and of this whole Chapter and of the Variations and seeming Contradictions between this Narrative and that in Samuel see my Notes on 2 Sam. 24. against Israel and provoked David to number Israel 2 And David said to Joab and to the rulers of the people Go number Israel from Beersheba even to Dan and bring the number of them to me that I may know it 3 And Joab answered The LORD make his people an hundred times as many mo as they be but my lord the king are they not all my lords servants why then doth my lord require this thing why will he be †〈◊〉 â—… tresâ—… Gr. a cause of trespass to Israel b Or why will he be or why should this be a trespass or a cause of trespass or an occasion of punishment for Hebrew words signifying sin are oft used to note the punishment of Sin or a desolation or a cause of desolation or destruction for the verb whence this noun proceeds is oft used in that Sense to or against Israel Why wilst thou provoke God by this sin to punish Israel Thus he speaks because God commonly punisheth the People for the sins of their Rulers because they are for the most part guilty of their sins in one kind or other or at least God takes this occasion to punish People for all their Sins 4 Nevertheless the kings word prevailed against Joab wherefore Joab departed and went throughout all Israel and came to Jerusalem 5 And Joab gave the sum of the number of the people unto David And all they of Israel were a thousand thousand and one hundred thousand men that drew sword and Judah was four hundred threescore and ten thousand men that drew sword 6 But Levi and Benjamin counted he not among them c Partly for the following Reason and principally by Gods special and gracious Providence to these two Tribes to Levi because they were devoted to his Service and to Benjamin because they were the least of all the Tribes having been almost extinct
out all unclean or forbidden Persons who might sometimes presumptuously attempt to enter into the Temple as Uzziah did and to prevent or suppress any Tumults or Disorders which might happen in the Temple or in its Courts and to keep the Treasures of the Temple v. 20 22 24 26. and to be officers and judges over Israel v. 29. and to manage every matter pertaining to God and the affairs of the King â—… 32. 7 The sons of Shemajah Othni and Rephael and Obed Elzabad whose brethren were †Heb. 〈◊〉 of 〈◊〉 strong men Elihu and Semachiah 8 All these of the sons of Obed-edom they and their sons and their brethren able men for strength for the service were thrâ—…escore and two of Obed-edom 9 And Meshelemiah had sons and brethren strong men eighteen 10 Also * Ch. 16. 38 Hosah of the children of Merari had sons Simri the chief for though he was not the first-born yet his father made him the chief e Taking away the Birth-right from the First-born either absolutely for some gross Miscarriage as Gen. 49. 4. or onely in this â—…espect because he wanted either Strength or Valour or some other Qualification necessary for his Office 11 Hilkiah the second Tebaliah the third Zechariah the fourth all the sons and brethren of Hosah were thirteen 12 Among these were the divisions of the porters even among the chief men having wards one against another f Heb. having wards against or answerably to their Brethren to wit the other Levites who were divided into 24 Courses as the Priests also were and so it seems were the Porters to minister in the house of the LORD 13 And they cast lots ‖ Or as well for the small as for the great as well the small as the great g Determining the Times and Places of their Service not by Age or Dignity but meerly by Lot according to the house of their fathers h A several Lot being allowed for each several House for every gate i That it might be known to whom the Care of each Gate was more especially committed 14 And the lot eastward fell to ‖ Called Meshelenâ—…ah ver 1. Shelemiah then for Zechariah his son a wise counsellor k Which is noted as an excellent and useful Accomplishment for his Office in which there was need of Wisdom as well as Courage as may appear by the description of their Work v. 20 c. See the Note on v. 6. they cast lots and his lot came out northward 15 To Obed-edom southward and to his sons the house of †Heb. gatherings Asuppim l A Place so called or of gatherings so named either from the Assembly of the Elders who met there to consult about the Affairs of the Temple or from the People who were there gathered together to hear the Discourses and Debates of the Teacher of the Law or because the Gifts of the People towards the House and Worship of God were kept there See 2 King 22. 4. 2 Chr. 25. â—…4 16 To Shuppim and Hosah m Who for some reason were joyned together in the Custody of that Gate the lot came forth westward with ‖ Or near or at the gate Shallecheth n A Gate of the Court so called as some think because the Ashes and filth of the Temple were cast out on that side which was the most convenient Gate for that purpose because that was a private Quarter the great Ways to the Temple lying on the other sides by the causey of the going ‖ See 1 Kin. 10. 5. 2 Chr. 9. 4. up o By which Causey they went up towards the Temple ward against ward p Which may respect either 1. the time of their Watching that when one Guard went off another came on Or rather 2. the place of their Guard and so this may be understood either 1. of this Western Quarter where there was a double Guard either because there were two Gates there as some think or for some other cause now unknown Or rather 2. of all the Quarters compared together of all which having spoken he adds this That as one Gate was oâ—…er against another the West against the East and the North against the South so one Ward was over against another 17 East-ward were six Levites q For that being the Chief Gate of the Temple required a better Guard north-ward four a day southward four a day and toward Asuppim r i. e. The house of Asuppim as it is called v. 15. where also it is said to be on the South-side on which there seems to have been a double Guard both belonging to Obed-edom v. 15. one at the South-gate and the other at Asuppim where possibly the Sacred Treasures mentioned v. 20 c. were layd up and therefore a particular Guard was necessary See on v. 15. two and two 18 At Parbar s Or As concerning Parbar which was another Gate or some building on the Western Quarter of the Temple west-ward four at the causey t Which led to Parbar and two at Parbar u At the Gate or House it self By which it may seem that this was a Place of some Importance either the Vessels of the Temple or some part of the Treasures of Gods House being kept here 19 These are the divisions of the porters among the sons of Kore and among the sons of Merari 20 And of the Levites Ahijah was over * Mal. 3. 10. the treasures of the house of God and over the treasures of the †Heb. holy things dedicate things x Either these are the same kind of Treasures the latter phrase onely explaining the former the particle and being used for that is or rather they are two differing kinds of Treasures the former containing the Sacred Vessels and other Treasures which by Gods Command were appropriated to the Maintenance of the House and Worship and Ministers of God as Tithes and First-fruits and other things and the latter onely those things which had been freely given or dedicated to God for those Ends or which see v. 26 27. 21 As concerning the sons of ‖ Or Libni Chap. 6. 17. Laadan the sons of the Gershonite Laadan chief fathers y i. e. Which sons were Chief Fathers or Heads of the Houses of their Fathers even of Laadan the Gershonite were ‖ Or Iehiel Ch. 23. 8. Jehieli z Understand here and his sons which here follow 22 The sons of Jehieli Zetham and Joel his brother which were over the treasures of the house of the LORD a As Shelomith and his brethren were over the treasures of the dedicated things v. 26. But both may seem to have been subject and accountable to Ahijah who was over both these kinds of Treasures v. 20. Or Ahijah might have a general Oversight into the Management of those Treasures as an Auditour of the Accounts although the others had
e Mentioned also ch 12. 15. supposed to be the same who is called Obed ch 15. 1. This and the other Prophets mentioned were also Historians and wrote some Annals or Histories of their times out of which these Sacred and Canonical Books were taken either by these or other Prophets against Jeroboam the son of Nebat 30 And Solomon reigned in Jerusalem over all Israel forty years 31 And Solomon slept with his fathers and he was buried in the city of David his father and Rehoboam his son reigned in his stead CHAP. X. 1 ANd * Rehoboam went to Shechem a The Contents of this Chapter are in 1 King 12. where see the Notes for 1 Kin. 12. â—… c. to Shechem were all Israel come to make him king 2 And it came to pass when Jeroboam the son of Nebat who was in Egypt whither he had fled from the presence of Solomon the king heard it that Jeroboam returned out of Egypt 3 And they sent b Or For as that Particle is oft used as hath been noted before they had sent c. So this is the Reason why he returned as was said v. 2. and called him So Jeroboam and all Israel came and spake to Rehoboam saying 4 Thy father made our yoke grievous now therefore ease thou somewhat the grievous servitude of thy father and his heavy yoke that he put upon us and we will serve thee 5 And he said unto them come again unto me after three days And the people departed 6 And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived saying What counsel give ye me to return answer to this people 7 And they spake unto him saying If thou be kind to this people and please them and speak good words to them they will be thy servants for ever 8 But he forsook the counsel which the old men gave him and took counsel with the young men that were brought up with him that stood before him 9 And he said unto them What advice give ye that we may return answer to this people which have spoken to me saying Ease somewhat the yoke that thy father did put upon us 10 And the young men that were brought up with him spake unto him saying thus shalt thou answer the people that spake unto thee saying thy father made our yoke heavy but make thou it somewhat lighter for us thus shalt thou say unto them My little finger shall be thicker than my fathers loins 11 For whereas my father †Heb. 〈◊〉 put a heavy yoke upon you I will put more to your yoke my father chastised you with whips but I will chastise you with scorpions 12 So Jeroboam and all the people came to Rehoboam on the third day as the king bade saying Come again to me on the third day 13 And the king answered them roughly and king Rehoboam forsook the counsel of the old men 14 And answered them after the advice of the young men saying My father made your yoke heavy but I will add thereto my father chastised you with whips but I will chastise you with scorpions 15 So the king hearkened not unto the people for the cause was of God that the LORD might perform his word which he spake by the * 1 Kin. 11 〈◊〉 hand of Abijah the Shilonite to Jeroboam the son of Nebat 16 And when all Israel saw that the king would not hearken unto them the people answered the king saying What portion have we in David and we have none inheritance in the son of Jesse every man to your tents O Israel and now David see to thine own house So all Israel went to their tents 17 But as for the children of Israel that dwelt in the cities of Judah Rehoboam reigned over them 18 Then king Rehoboam sent Hadoram that was over the tribute and the children of Israel stoned him with stones that he died but king Rehoboam †〈…〉 made speed to get him up to his chariot to â—…lee to Jerusalem 19 And Israel rebelled against the house of David unto this day CHAP. XI 1 ANd * â—… Kin. 12. 21 â—… when Rehoboam was come to Jerusalem he gathered of the house of Judah and Benjamin a Of this verse and v. 2 3 4. see the Notes on 1 King 12. 21. c. an hundred and fourscore thousand chosen men which were warriours to fight against Israel that he might bring the kingdom again to Rehoboam 2 But the word of the LORD came to Shemajah the man of God saying 3 Speak unto Rehoboam the son of Solomon king of Judah and to all Israel in Judah and Benjamin saying 4 Thus saith the LORD Ye shall not go up nor fight against your brethren return every man to his house for this thing is done of me And they obeyed the words of the LORD and returned from going against Jeroboam 5 And Rehoboam dwelt in Jerusalem and built cities b i. e. Repaired and enlarged and fortified them as building is oft used in Scripture as hath been formerly proved For these Cities or divers of them were built before as appears from Ios. 10. 10. 12. 15. 15. 24 33 35 58. 19. 42. for defence in Judah 6 He built even Beth-lehem and Etam and Tekoa 6 And Beth-zur and Shoco and Adullam 8 And Gath and Maresha and Ziph 9 And Adoraim Lachish and Azekah 10 And Zorah and Ajalon and Hebron which are in Judah and in Benjamin fenced cities 11 And he â—…ortified the strong holds and put captains in them and store of victuals and oyl and wine 12 And in every several city c To wit so fortified as he said v. 11. he put shields and spears and made them exceeding strong having Judah and Benjamin on his side 13 And the priests and the Levites that were in all Israel †resorted to him out of all their coasts 〈…〉 14 For the Levites left their * suburbs and their possession and came to Judah and Jerusalem for * 〈◊〉 â—…5 2. 〈◊〉 13. 9. Jeroboam and his sons had cast them off from executing the priests office unto the LORD d They would not suffer them to instruct and assist the Israelites in the worship and service of God nor to go up to Jerusalem to worship in their Courses and these Priests would not joyn with them in the Worship of the Calves as they were desired and commanded to do and therefore they willingly forsook all their Patrimonies and Possessions for Gods Sake 15 And he ordained him priests for the high places and for the devils and for the calves e Or for the high places both for the Devils i. e. the Baals or false gods which divers of his People worshipped whom he permitted and encouraged to do so giving them liberty to do any thing 〈◊〉 to serve God at Jerusalem and for the Calves So he erected two sorts of High places
computed two ways one from the death of Xerxes and the other from his first entrance upon the administration of the Kingdom which was committed to him in the 5th year of Xerxes when he began the Grecian war and left his Son King or Viceroy in his stead as the manner of the Persians was It may seem doubtful and is not much material which way of computation is here used Others understand this of Artaxerxes Nemon the king that wine was before him and I took up the wine and gave it unto the king Now I had not been before-time sad in his presence 2 Wherefore the king said unto me why is thy countenance sad c His fasting joyned with inward grief had made a sensible change in his very countenance seeing thou art not sick this is nothing else but sorrow of heart Then I was very sore afraid d Partly being daunted by the Majesty of the King and the suddenness and sharpness of his question partly fearing lest there was arising some jealousy or ill opinion in the King concerning him partly because it was an unusual and ungrateful thing to come into the King of Persia's presence with any badges or tokens of sorrow Esth. 4. 2. and principally from his doubts or fears of disappointment because his request was great and invidious and odious to the most of the Persian Courtiers and might be represented as dangerous and might seem improper for a time of feasting and jollity 3 And said unto the king 〈◊〉 â—… 31. 〈◊〉 2. 4. 〈◊〉 Let the king live for ever e My sadness comes not from any discontent with my own condition or any disaffection to the King for whom my hearty Prayers are that he may live for ever but from another cause why should not my countenance be sad when the city the †〈◊〉 〈◊〉 place of my fathers sepulchers f Which by all Nations are esteemed sacred and inviolable and honourable He saith not a word of the Temple or of Religion for he wisely considered that he spake before a heathen King and Court who cared for none of those things lieth wast and the gates thereof are consumed with fire 4 Then the King said unto me For what dost thou make request so I prayed to the God of heaven g To direct my thoughts and words and to incline the Kings heart to grant my request 5 And I said unto the king If it please the king h My request whatsoever it is I humbly and wholly submit it to the Kings good pleasure being resolved to acquiesce in it and if thy servant have found favour in thy sight i I pretend no merit but am an humble suppliant for thy grace and favour whereof having received some tokens I am thereby emboldened to make this further request that thou wouldest send me unto Judah unto the city of my fathers sepulchers that I may build it 6 And the king said unto me the †Heb wife queen also sitting by him k Which is here noted partly as an unusual thing for commonly the Kings of Persia dined alone and their Queens seldom dined with them as Historians note and peradventure because the Queen expressed some kindness to him and promoted his request with the King For how long shall thy journey be and when wilt thou return l This question shewed the Kings respect and affection to him and that he was not willing to want his attendance longer than was necessary So it pleased the king to send me and I set him a time m Either that 12 years mentioned ch 5. 14. 13. 6. or rather a far shorter time for which cause among others he built the walls with such dispatch even in 52 days ch 6. 15. and probably not very long after that returned to the King by whom he was sent a second time with more ample Commission and for the Kings service and the Government of that part of his dominions 7. Moreover I said unto the king If it please the king let letters be given me to governours beyond the river that they may convey me over n That they may safely conduct me through their several territories till I come into Judah 8 And a letter unto Asaph the keeper †Heb. of the kings orchard So Gr. of the kings forrest o Of the forest of Libanus famous for pleasure and for plenty of choice trees that he may give me timber to make beams for the gates of the palace which appertained to the house p To wit of the Kings palace which was adjoyning to the house of God Or of the Tower or sence belonging to the house of God to wit for the gates of the Courts of the Temple for though the Temple was built the Courts and other buildings belonging to the Temple might yet be unfinished and for the wall of the city and for the house that I shall enter into q Wherewith I may build an house in which I may dwell whilst I am there and which I may dispose of as I see fit And the king granted me * Ezr. 7. 9. according to the good hand of my God upon me 9 Then I came to the governours beyond the river and gave them the kings letters Now the king had sent captains of the army and horsemen with me 10 When Sanballat the Horonite r So called either from his family or from the place of his birth or rule which is supposed to be Horonaim an eminent City of Moab Isa. 15. 5. Ier. 48. 3. and Tobiah the servant s So called probably from his servile original or condition from which he was advanced to his present power and dignity which also may be mentioned as one reason why he now carried himself so insolently and perversly towards the Jews it being usual for Persons suddenly raised from a mean to an high estate so to demean themselves the Ammonite heard of it it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel 11 So I came to Jerusalem and was there three days t Resting my self after my long journey and enquiring into the state of the City 12 And I arose in the night u Concealing both his intentions and actions as far and as long as he could as knowing that the life of his business lay in secrecy and expedition I and some few men with me neither told I any man what God had put in my heart to do at Jerusalem neither was there any beast with me save the beast that I rode upon x To prevent noise and the notice of what I did 13 And I went out by night y The footmen which accompanied him directing and leading him in the way His design was to go round about the City to observe the compass and condition of the Walls and Gates that he might make sufficient provisions for
habitation e i. e. Manage and order thy Family and all thy domestick affairs and worldly concerns with care and diligence Visiting is oft used for regarding or taking care of as Gen. 21. 1. Ruth 1. 6. Psal. 8. 4. 80. 14. and shalt not ‖ 〈◊〉 〈◊〉 sin f Either by unrighteousness in thy dealings with thy Family or others or by neglecting God and his service in thy Family or by winking at any sin in thy domesticks which thou canst hinder But because he speaks not here of Iob's duty but of his priviledge and that in outward and worldly things it seems better rendred by others and thou shalt not erre or miscarry or miss thy way or mark as this very word is used below Ch. 24. 19. 14. 16. Iudg. 20. 16. Thou shalt not be disappointed of thy hopes or blasted in thy endeavours but shalt succeed in them Or and thou shalt not wander or be a wanderer having no house in which to put his head which Iob might have some ground to fear but thou shalt have an habitation of thy own which thou shalt visit and manage as thou didst before 25. Thou shalt know g Partly by assurance from Gods promises and the impressions of his Spirit And partly by experience in due time also that thy seed shall be ‖ 〈◊〉 〈◊〉 great h Thy posterity which God will give thee instead of those which thou hast lost shall be high and honourable and powerful Or shall be many and thine off-spring i Which shall come out of thy own loins as branches out of a tree as the word signifies And this word seems added to the former to restrain and explain it by shewing that he did not speak of his Spiritual seed as Abrahams seed is in part understood but of the fruit of his own body as the grass of the earth k Both for its plentiful increase and for its flourishing greenness 26. Thou shalt come to thy grave in a full age l In a mature and old but vigorous age as the word implies Thou shalt not be cut off by an hand of violence before thy time as thy sons and other wicked men have been but shalt die in a good old age as did Abraham Gen. 25. 8. and Moses Deut. 34. 7. like as a shock of corn †〈◊〉 ascendâ—… cometh in m As an heap oâ—… stack of corn is brought in to wit to the barn Heb. ascendeth or riseth which word is very proper and usual in this case for a stack of Corn is said to rise when by the addition of new heaps and handfuls it is raised to an higher pitch Or is cut off as this same word is used Psal. 102. 25. Cut me not off c. Heb. Make me not to ascend And thus it is fitly used both of the Corn which when it is cut up ascends or is lifted up from the Earth on which it lay and is advanced into stacks and high heaps either in the Barn or in the Field and of man who when he dies his spirit goeth upward to Heaven as is implied even there where in the person of an Epicure it is questioned Eccles. 3. 21. in his season n In harvest when the Corn is ripe 27. Lo this we o It is not my single opinion but my Brethren concur with me as thou wilt hear from their own mouths have searched it p This is no rash or hasty conceit but what we have learned by deep consideration and hard study long experience and diligent observation both of God's word so far as he hath been pleased to reveal himself and of the course and methods of his providence and dealing with men in the world so it is hear it and know thou it q For to us thou seemest by thy words and carriage to be wholly or in a great part ignorant of these things †Heb. for thy self for thy good r Let thy advantage which will come unto it by following this counsel remove thy prejudice against it CHAP. VI. 1. BUT Iob answered and said 2. Oh that my grief a Either 1. my calamity as it follows or the cause or matter of my grief The act being put for the object as is usual fear for the thing feared c. and the same thing being here repeated in differing words Or 2. My sorrow or my wrath or rage as thou didst call it Ch. 5. 2. So his wish is that his sorrow or wrath were laid in one Scale of the ballances and his calamity in the other that so it might be known whether his sorrow or wrath was greater than his misery as was pretended were throughly weighed b Were fully understood duely considered Thy harsh rebukes and censures of my impatience and hypocrisy and â—…ickedness proceedeth from thy ignorance or unsensibleness of my insupportable calamities I desire no favour from thee But O that I had a just and equal Judge that would understand my case and consider whether I have not just cause for such bitter complaints Or at least whether the greatness of my Burden should not procure some allowance to my infirmity if I should speak something indecently and unadvisedly and protect me from such severe censures and my calamity ‖ Heb. lifted up laid in the ballances together c Either 1. together with my grief or rather 2. together with any the most heavy thing to be put into the other scale as with the sand c. as is expressed in the next verse where also the particle it beiâ—… of the singular number sheweth that there was but one thing to be weighed with the sand 3. For now it d i. e. My grief or calamity would be heavier than the Sand of the Sea e which is heavier than dry Sand. therefore †That is I want words to express my grief my words are swallowed up f As this Verb is used Prov. 20. 25. Obad. v. 16. My voice and spirit faileth me So far am I from speaking too liberally of it for which I am now accused that I cannot find nor utter words sufficient to express my sorrow or misery but my groanings are such as cannot be uttered as is said in another case Rom. 8. 26. When I would express it the words stick in my throat and I am forced as it were to swallow them up 4. * Psal. 38. 2. Ch. 16. 12 13. For the Arrows g So he fitly calls his afflictions because like Arrows they came upon him swiftly and suddenly one after another and that from on high and they wounded him deeply and deadlily of the Almighty h So he calls them either generally because all afflictions come from him or particularly because God's hand was in a singular manner eminent and visible in his miseries Ch. 1. or yet more specially because they were immediately shot by God into his Spirit as it
* Gen. 1. 6. Which alone r i. e. By his own single power without any other help spreadeth out the Heavens s He spread them out like a curtain Ps. 104. 1 2 and he in a manner spreads them again every day i. e. keeps them spread for the comfort and benefit of this lower World and doth not roll and fold them up as he will do in due time See Isa. 34. 4. 2 Pet. 3. 10. Revel 6. 14. Or boweth down the heavens as the same Hebrew Verb is rendred Psalm 18. 9. So it is a further description of a black and tempestuous season wherein the heavens seem to be brought down and nearer to the earth and treadeth upon the †Heb. heights waves of the sea t i. e. Represseth and ruleth them when they rage and are tempestuous for treading upon any thing signifies in Scripture uâ—…e Power and Dominion over it as Deut. 33. 29. Iob 40. 12. Psalm 60. 12. 91. 13. Luke 10. 19. 9. * Chap. 38. 31. c. Amos 5. 8. Which maketh u Either 1. created them or rather 2. ordereth and disposeth them as the word making is sometimes used in Scripture governeth their rising and setting and all their Influences †Heb. 〈◊〉 Cesil Criâ—…ah Arcturus Orion and Pleiades and the chambers of the south x These he names as Stars or Constellations of greatest note and eminency for so they are both in Scripture and other Authors and such as have or are thought to have a special influence in railing Storms and Tempests but under them he seems to comprehend all the Stars which as they were created by God so are under his Government Arcturus is a Northern Constellation near that called the Bear which riseth to us about the beginning of September and by its rising produceth as Pliny affirmâ—… 〈◊〉 Storms and Tempests Orion is a â—…re Southernly Constellation that ariseth to us in December and is noted by Astronomers for raising fearful Winds and Tempests both by Sea and Land The Pleiades is a Constellation not far from Orion and near that called the Bull which we call the Seven Stars To us it riseth at the beginning of the Spring and by its rising causeth Rains and Tempests and therefore is unwelcom to Mariners at Sea By the chambers or inmost and secret chambers as the word signifies of the South he seems to understand those Stars and Constellations which are towards the Southern Pole which are fitly called inward chambers because they are for the most part hid and shut up as Chambers commonly are from these parts of the World and do not rise or appear to us till the beginning of Summer when they also raise Southerly Winds and Tempests as Astronomers observe 10. Which doth great things past finding out yea and wonders without number y Which words were produced by Eliphaz Chap. 5. 9. where they are explained and are here repeated by Iob to shew his agreement with him therein 11. Lo he goeth z i. e. He worketh by his Providence in waies of Mercy or Judgment by me a Or besides or before me in my presence and I see him not b I see the Effects but I cannot understand the Causes or Grounds of his Actions for they are incomprehensible by me or by any other men for though he speaks onely in his own person yet he means it of all men that such is the weakness of mens Understandings that they cannot search out God's Counsels and ways See Acts 17. 27. Rom. 11. 33. he passeth on also c He goeth from place to place from one action to another He speaks of God after the manner of men but I perceive him not 12. * Isa. 45. 9. Jer. 18. 6. Rom. 9. 20. Behold he taketh away d If he determine to take away from any man his Children or Servants or Estate as he hath done from me †Heb. who can turn him away Ch. 11. 10. who can hinder him who will say unto him what doest thou e who is able to restrain him from doing it Or who dare presume to reprove him for it And therefore far be it from me to quarrel with God whereof you untruly accuse me 13. If God will not withdraw his anger f i. e. If God resolve not to withdraw his Rod and stroak the Effect of his Anger Or without if which is not in the Hebrew God will not withdraw his anger i. e. not forbear to punish neither because any man can over-power and restrain him nor for fear lest he should rebuke him for proceeding to punish as is implied by comparing this Verse with the former the †Heb. helpers of pride or strength proud helpers g i. e. Those men who shall undertake to uphold and defend him whom God intends to punish and destroy who are fitly called proud helpers because this is a most proud and insolent and presumptuous act to oppose themselves to the Lord God Almighty and to his Counâ—…el and Courses or as it is in the Hebrew Helpers of pride because they give assistance to that man who carries himself proudly and stoutly towards God under his correcting-hand Or as some translate it the helpers of Egypt or the Egyptian helpers i. e. the most potenâ—… helpers for Egypt was in Iob's time a powerful and flourishing Kingdom and not far from Iob's Country And the word Rahab here rendred pride is elsewhere put for Egypt as Psalm 87. 4. Isa. 51. 9. And as some take it Iob 26. 12. do stoop under him h i. e. Shall fall and be crushed by him and consequently they who are helped by him must fall with them 14. How much less shall i Since no Creature whatsoever can resist his Power and no man living can search out or comprehend his Counsels and Ways how can I who am a poor contemptible dispirited Creature contend with him I answer him k i. e. Answer his Allegations and Arguments produced against me and choose out my words to reason with him l Heb. Choose my words with or before or against as this Particle is used Deut. 9. 7. Psalm 94. 1â—… Prov. 30. 3â—… him i. e. Shall I try whether God or I can choose fitter Words or stronger Arguments Or shall I contend with him and expect to get the better of him by using choice and forcible and elegant words as one man doth with another 15. Whom though I were righteous m Though I had a most just cause and were not conscious to my self of any sâ—…n yet would I not answer n i. e. I durst not undertake to plead my Cause against him or maintain my Integrity before him because he knows me better than I know my self and because I am wholly in his hands and at his mercy but I would make supplication to my judge o To wit that he would hear me meekly and judge favourably of me
to speak whatsoever pleaseth you or tormenteth me 6. Though I speak k To God by Prayer or to you in way of discourse I find no relief Iob having reproved his Friends for their unkind carriage towards him and aggravated it by his resolutions to have dealt more friendlâ—…ly with them if they had been in his case now he returns to his main business to describe and aggravate his miseries if by any means he could move his Friends to pity and help him my grief is not asswagâ—…d and though I forbear †〈…〉 what am I eased l Or what part or grain of my grief or misery departeth from 〈◊〉 I receive not one jot of ease Neither speech nor silence do me any good 7. But m Or surely as this Hebrew Particle most commonly signifies now he n i. e. God as appears by the following Words and Verses hath made me weary o Either of complaining or of my life thou p He speaks in the second Person to God as in the former Clause in the third Person of God Such change of Persons are very usual in Scripture and elsewhere hast made desolate all my company q Hast turned my society into desolation by destroying my Children and Servants 8. And thou hast filled me with wrinkles r By consuming all my fat and flesh which is a witness against me s Heb. Which is a witness of the reality and greatness and just cause of my sorrows Or which is become or made a witness i. e is produced by my Friends as a Witness of Goâ—… Wrath and of my Hypocrisie and Impiety and my leanness rising up in me t i. e. Which is in me Or rising up aâ—…ainst me as Witnesses use to rise and stand up against a guilty person to accuse him beareth witness to my face u As Witnesses are to accuse a person to his â—…ace openly and evidently so as any that look on my Face may plainly discern it But this Clause may be rendred thus My 〈◊〉 in my face i. e. which appears in my Face and causeth the wrinkles which are visible there riseth up against me and beareth witness as before 9. * 〈◊〉 10 16 〈◊〉 He teareth me in his wrath x Heb. His wrath teareth me in pieces as a Lion doth his Prey who hateth me y Heb. And he hateth me i. e. He pursueth me with a deadly haâ—…red and rage Or. And he is become mine enemy Or he sets himself against me with all his might Or He treats me like an implacable 〈◊〉 he gnasheth upon me with his teeth z Which is a gesture and sign of extream anger and fury as Psalm 35. 16. 37. 12. Lament 2. 16. as elsewhere of grievous pain as Luke 13. 28. * 〈◊〉 13 â—…4 mine enemy a Either 1. God who of a Friend is now become my implacable Enemy Or 2. Eliphaz who deals with me more like an Enemy than a Friend sharpneth his eyes upon me b i. e. Looks upon me with a fierce and â—…parkling Eye as enraged persons use to do 10. They c The Instruments of God's anger my Friends as they are falsly called have gaped upon me with their mouth d Opened their mouths wide against me either 1. to devour and destroy me as a Lion which falls upon hâ—…s Prey with open mouth as this phrase is used Psalm 22. 13 14. And this they did aggra ating and encreasing his sorrows whereby he was well-nigh overwhelmed Or 2. To 〈◊〉 and deride me as it follows and as this phrase is most commonly used as Psalm 22 8. 35. 21. they * 〈◊〉 3. 30. 〈◊〉 â—… 1. have smitten me upon the cheek reproachfully e Or by reproach or in way of scorn and contempt whereof such smiting was a sign as 1 Kings 22. 24. Lament 3. 30. Mich. 5. 1. The sign is here put for the thing signified They dâ—…spised and derided me they have gathered themselves together against me f i. e. They are come from several places and met together here not for me or to comfort me as they pretended but really against me or to torment and griâ—… me Heb. they have filled themselves c. Either 1. they have filled up their numbers they are all come against me Or 2. they have filled their minds with evil Opinions of me and their hearts with courage and resolution to assault me and their mouths with words and arguments against me Compare Eccles. 8. 11. Acts. 5 3. 11. God †〈◊〉 hath 〈◊〉 〈◊〉 hath delivered me to the ungodly g either 1. to my Friends who act the part of the wicked in censuring and condemning the righteous whom God approveth and in pleading for a false and wicked Cause Or rather 2. to the Chaldeans and Sabeans who were a most wicked people living in gross contempt of God and injuriousness to all sorts of men For this best suits both with the first Clause of the next Verse which sheweth that he speaketh of Iob's first Afflictions which befell him when he was at ease and with Iob's principal scope which was to prove that both eminent prosperity and affliction did indifferently happen to good and bad men and this was evident from this example because holy Iob was ruined when these wicked people were most victorious and successful and turned me over into the hands of the wicked 12. I was at ease h I lived in great peace and prosperity which makes my present miseries more grievous to me and therefore my Complaints are excusable and I deserve pity rather than reproach from my friends but he hath broken me asunder i Broken my Spirit with the sense of his anger and my Body with loathsom Ulcers as also by destroying my Children a part of my own flesh or body he hath also taken me by my neck and shaken me to pieces k As a mighty man doth with some young Stripling when he wrestleth with him and * Ch. 7. 20. set me up for his mark l That he may shoot all his Arrows into me and that with delight which Archers have in that exercise 13. * Ch. 19. 1â—… His archers m i. e. His Plagues or Judgments elsewhere compared to Arrows and here to Archers compass me round about he cleaveth my reins asunder n With his Arrows i. e. he wounds me inwardly and mortally and incurably which also is noted by pouring out the gall such wounds being deadly and doth not spare he poureth out my gall upon the ground 14. He breaketh me with breach upon breach n My Calamities have no interruption but one immediately succeeds another as it did Chap. 1. he runneth upon me like a giant o Who falls upon his Enemy with all his might that he may overthrow and kill him 15. I have sewed sackcloth upon my skin p i. e. I put on sackcloth
Profession and Practice of Godliness that they will stir up themselves against them in holy Indignation and will oppose their wicked courses and will prefer afflicted Piety before prosperous Iniquity 9. The righteous also shall hold on his way y i. e. Shall persist in that good way into which he hath entred anâ—… not be turned from it by any afflictions which may befall himself or any other good men nor by any contempt or reproach cast upon them by the ungodly by reason thereof and he that hath clean hands z i. e. Whose life and the course of his Actions is holy and righteous which is a sign that his heart also is pure and perfect †〈…〉 shall be stronger and stronger a Shall not be shaken and discouraged by the grievous afflictions of the godly nor by the bitter censures and reproaches of Hypocrites or wicked men cast upon them for that cause but will be confirmed thereby and made more constant and resolute in cleaving to God and his ways and People in spight of all difficulties and miseries 10. But as for you all * 〈◊〉 â—… â—…9 do ye return and come now b i. e. Come now again as this Phrase is oft used and renew the Debate as I see you are prepared and resolved to do and I am ready to receive you Or return into your selves and consider my cause again peradventure your second thoughts may be wiser for I cannot find one wise man c To wit in this matter None of you speak like wise or good men but like rash and heady persons you censure me as a rotten Hypocrite and misjudge of Gods waye and condemn the Generation of Gods Children upon frivolous grounds among you 11. * 〈◊〉 â—… 6. 〈◊〉 My days d The days of my life I am a lost and dying man and therefore the hopes you give me of the bettering of my condition are vain and groundless are past my purposes e Or my designs or thoughts to wit which I had in my prosperous days concerning my self and Children and the continuance of my happiness are broken off even †〈…〉 the thoughts of my Heart f Heb. the possessions of my Heart i. e. those thoughts which in a great measure possessed my Heart which were most natural and familiar and delightful to me All my thoughts and designs and hopes are disappointed and come to nothing 12. They g Either 1. my Friends Or 2. my Sorrows of which he is here speaking Or 3. my thoughts last mentioned Possibly these words may be joined with them thus The thoughts of my heart change the night into day change the night into day h They do so uncessantly pursue and disturb me that I can no more rest and sleep in the dark and silent nights than in the midst of the light and tumults of the day Or they change the day into night Heb. they put the night for or instead of as the Hebrew Lamed is elsewhere used the day i. e. They make the day as sad and dark as the night to me So it seems best to agree with the following branch of the Verse the light is †〈◊〉 〈◊〉 short i i. e. The day-light which oft times gives some little comfort and refreshment to men in misery seems to be gone and fled as soon as it is begun because of darkness k i. e. Because of my grievous pains and torments which follow me by day as well as by night 13. If I wait l If I should give way to those hopes of my deliverance and restauration which you suggest to me †〈…〉 the Grave is mine House m I should be sadly disappointed for I am upon the borders of the Grave which is the only House appointed for me instead of that goodly house which you promise to me here upon condition of my Repentance I have made my Bed in darkness n I expect no other rest but in the dark Grave for which therefore I prepare my self 14. I have †〈…〉 said to Corruption o Heb. To the pit of corruption the Grave thou art my Father p I am near a kin to thee as being taken out of thee and thou wiltst receive and embrace me and keep me in thy house as Parents do their Children to the Worm thou art my Mother and my Sister q Because of the same original and the most strict and intimate Union and Conjunction between me and the Worms 15. And where is now my hope r And what then is become of that hope which you advised me to entertain As for my hope s i. e. The fulfilling of my hope or the happiness which you would have me expect Hope being put for the thing hoped for as Prov. 13. 12. 1 Cor. 9. 10. who shall see it t No man shall see it it shall never be 16. They u Either 1. They that would see my hope they must go into the Grave to behold it Or rather 2. My hopes of which he spake in the singular number v. 15. which he here changeth into the plural as is very usual in these Poetical Books shall go down to the bars of the pit x i. e. Into the closest and innermost parts of the Pit My hopes are dying and will be buried in my Grave when our rest together is in the dust y So the sense is when those Spectators together with my self shall be in our Graves Heb. Seeing that as this Hebrew Particle im oft signifies or certainly as it is used Numb 17. 13. Iob 6. 13. and elsewhere our rest shall be together in the dust i. e. I and my hopes shall be buried together CHAP. XVIII 1. THen answered Bildad the Shuhite and said 2. How long will it be ere ye a Either 1. You my Brethren Why do you not give over discoursing with Iob who is wholly transported with rage and not fit to be discoursed with at least until both you and he have better considered what to say Or rather 2. Thou O Iob of whom he speaks here as also v. 3. in the plural number either because there were some other person or persons present at this Debate who by their words or gestures shewed themselves favourers of Iob's cause or because it was a common Idiotism of the Eastern Language to speak thus of one person especially where he was one of Eminency or Authority Iob's Speeches were generally longer than his friends and they seemed very tedious to them make an end of words Mark b Consider the matter and our words better Or inform us Heb. make us to understand Seeing thou lookest upon us as ignorant and brutish men as it follows do thou instruct and inform us Cease cavilling and railing and produce thy strong Reasons that we may consider and answer them or yield to them and afterwards we will speak 3.
being fitly supplied out of the former branch of the Verse as is very usual in Scripture He would not use his power against me but for me by enabling me to plead my Cause and giving Sentence according to that Clemency and Benignity which according to his gracious Covenant he useth towards his Children Or He would put or sit his heart this very Verb of putting or setting being elsewhere used in this defective manner for putting or setting the Heart as Iob. 7. 17. Isa. 41. 10. as it is fully expressed Isa. 57. 1. Ezek. 40. 4. 44. 5. upon the Preposition Beth in being sometimes used for al upon as Neh. 2. 12. Isa. 21. 13. me to wit to hear me and all my reasons meekly and to judge favourably and to help and deliver me as that and the like Phrases commonly signifie in Scripture use 7. There n At that Throne of Grace as it is called Heb. 4. 16. where God lays aside his Majesty and Power and judgeth according to his wonted Grace and Clemency the Righteous o Such as I do and dare avow my self to be to wit in sincerity though not in perfection might dispute with him p Humbly and modestly propounding the grounds of their confidence and the Evidences of their Righteousness so q Upon such a fair and equal hearing should I be delivered for ever from my judge r Either 1. From the severe Censures of all corrupt and partial Judges such as you my Friends are Or rather 2. From the damnatory sentence of God for he is not only pleading before him but also with him He would give sentence for me and against himself This and some such Expressions of Iob cannot be excused from Irreverence towards God and too great a confidence in himself for which therefore God sharply reproves him hereafter and Iob abhorreth himself 8. * Chap. 9. 12. Behold I go forward s i. e. Towards the East which in Scripture is accounted the forepart of the world as the Hebrew name of it signifies because of the light of the Sun which ariseth there and draweth the Eyes of men towards it but he is not there t To wit so as I would have him as a Judge to hear and determine my cause of which he is here speaking For otherwise he knew and believed that God was essentially present in all places and backward u i. e. Towards the West So also the North is called the Left-hand and the South the Right-hand v. 9. because so they all are to a man who looks towards the East He names all the several parts of the World to shew his eager desire and restless endeavours to find out God and to present himself before him but I cannot perceive him 9. On the Left hand where he doth work x To wit in a special and peculiar manner more than in other parts of the World for so indeed God did work in those parts which were Northward from Iob because there Mankind among whom God delights to be and to work were most numerous and most ingenious to discern Gods works There also was the Seat of the Assyrian Empire which was eminent in Iob's time and afterwards of the other successive Empires In and by all which God did many great and glorious works But this Hebrew word is by others and that very properly and fitly rendred when or whilest he worketh to wit in an eminent manner So this is added to aggravate Iob's unhappiness We may certainly find any man when and where he is working But I saith he search for God even when and where he is working and yet cannot find him out but I cannot behold him he hideth himself y To wit from me He withdraweth his favour and will not afford me his presence and audience on the Right hand that I cannot see him z Either 1. I cannot discern his Counsels and Ways and the Reasons of his severe dealings with me Or rather 2. He doth not appear to me as a Judge to examine my Cause and Arguments but condemns me without hearing me 10. But a Though I cannot see him yet my comfort is that he seeth me and my heart and all my Actions Or For as this particle commonly signifies So this Verse contains a reason why he so vehemently desired that he might plead his cause with or before God he knoweth †Heb. the way that is with 〈◊〉 the way that I take b He cannot be deceived nor blinded either by the artifices of bold Accusers or Advocates or by his own misapprehensions or passions but he exactly knows the way that is with me i. e. the disposition of my heart and the whole course or manner of my Life when he hath tried me c If he would examine me throughly which above all things I desire I shall come forth as Gold d Which cometh out of the Furnace pure from all dross I would appear upon a fair hearing that I am free though not from all sin as he had confessed before yet from that hypocrisie and those gross enormities wherewith my friends charge me 11. My Foot hath held e his steps f i. e. Made a free and fixed choice and taken fast hold of them been firmly and strongly settled and resolved to continue in them as the word signifies his way have I kept and not declined g Either 1. Actively the steps or ways in which God himself walks the paths of Holiness Justice Mercy c. wherein he walked with or after God as the Phrase is Gen. 5. 24. 2 Kings 23. 3. following his Example Or 2. Passively the steps or paths which God hath appointed men to walk in as Ch. 21. 14. 12. Neither have I gone back h i. e. Not turned aside to any crooked or sinful path or course of Life human Infirmity excepted Heb. I have hid or laid it up as men do their best Treasures or what they most love and value The Phrase notes an high estimation of it an hearty affection to it and a diligent care to preserve it from the Commandment of his Lips †Heb. I have hid or laid up I have esteemed i the word of his Mouth more than ‖ Or my appointed portion my necessary food k Or my appointed food or my dayly portion i. e. that food or provision which is necessary for the support of my Life as this word is used Gen. 47. 22. Prov. 30. 8. 31. 15. which is more prized and desired than all the riches in the world 13. But he is in one mind l i. e. Notwithstanding all these Evidences of my sincere Piety and all my Prayers to him he still continues in the same mind and course of afflicting me Or But he is i. e. if he be against one or against any man as that word is oft used as he now setteth himself against me Or But he is one the
Isa. 27. 1. crooked serpent e By which he understands either 1. all the kinds of Serpents or Fishes or Monsters of the Sea Or 2. the most eminent of their kinds particularly the Whale which may be here not unfitly mentioned as it is afterwards more largely described amongst the glorious Works of God in this lower World as the garnishing of the Heavens was his noblest Work in the superiour visible parts of the World Or 3. an Heavenly Constellation called the great Dragon and Serpent which being most eminent as taking up a considerable part of the Northern Hemisphere may well be put for all the rest of the Constellations or Stars wherewith the Heavens are garnished Thus he persisteth still in the same kind of God's Works and the latter Branch explains the former And this sense is the more probable because Iob was well acquainted with the Doctrine of Astronomy and knew the nature and names of the Stars and Constellations as appears also from Chapter 9. 9. and 38. 31. 14. Lo these are parts f Or the extremities but small parcels the outside and visible work How glorious then are his invisible and more inward Perfections and Operations of his ways g i. e. Of his Works but how little a portion is heard of him h i. e. Of his Power and Wisdom and Providence and Actions The greatest part of what we see or know of him is the least part of what we do not know and of what is in him or is done by him but the thunder of his power i Either 1. of his mighty and terrible Thunder which is oft mentioned as an eminent work of God as Iob 28. 25. 40. 9. Psalm 29. 3. 77. 18. Or 2. of his mighty Power which is aptly compared to Thunder in regard of its irresistible force and the terrour which it causeth to wicked men This Metaphor being used by others in like cases as among the Grecians who used to say of their vehement and powerful Orators that they did thunder and lighten and in Mark 3. 17. where powerful Preachers are called Sons of Thunder who can understand CHAP. XXVII 1. MOreover Job †Heb. 〈◊〉 to take 〈◊〉 continued a When he had waited a while to hear what his Friends would reply and perceived them to be silent his parable b His grave and weighty but withal dark and difficult discourse such as are oft called Parables as Numb 23. 7. 24. 3 15. Psal. 49. 4. 78. 2. Prov. 26. 7. and said 2. As God liveth c He confirms the truth and sincerity of his Expressions by an Oath because he found them very hard to believe all his professions who hath taken away my judgment d Or my right or my cause i. e. who though he knows my Integrity and Piety towards him yet doth not plead my cause against my Friends not will admit me to plead my cause with him before them as I have so oft and earnestly desired nor doth deal with me according to those terms of Grace and Mercy wherewith he treateth other men and Saints but useth me with great rigour and by his soveraign Power punisheth me sorely without discovering to me what singular cause I have given him to do so and the Almighty who hath †Heb. 〈◊〉 my 〈◊〉 〈◊〉 vexed my soul 3. All the while my breath e Which is the constant Companion and certain sign of Life both coming in with it Gen. 2. 7. and going out with it 1 Kings 17. 17. Psal. 146. 4. Or my Soul or Life is in me and ‖ That is 〈◊〉 breath 〈◊〉 God 〈◊〉 〈◊〉 the spirit of God f That Spirit or Soul which God breathed into me Gen. 2. 7. and preserveth in me Or rather the breath of God i. e. which God breathed into me which eminently appears in a mans nostrils is in my nostrils 4. My lips shall not speak wickedness nor my tongue utter deceit g I will speak nothing but the truth with all plainness and impartiality neither defending my self and cause by vain and false Professions of those Virtues or Graces which I know I have not nor yet in compliance with your desire and design falsly accusing my self of those crimes wherewith you charge me whereof I know my self to be innocent 5. God forbid that I should justifie you h i. e. Your opinion and censure concerning me as one convicted to be impious or hypocritical by Gods unusual and severe dealing with me till I die * 〈◊〉 â—… â—… I will not remove i To wit declaratively as real words are frequentlâ—… understood or by renouncing or denying my Integrity of which God and my own Conscience bear me witness I will not to gratifie you say that I am an hypocrite which I know to be false my integrity from me 6. My righteousness I hold fast k Heb. I have held fast i. e. I have not only begun well but continued in well doing which is a plain Evidence that I am no hypocrite Or the past tense is put for the future as is usual I will 〈◊〉 fast declaratively as before I will maintain it that howsoever you calumniate me I am a righteous person and will not let it go my heart l i. e. My Conscience as the 〈◊〉 is oft used as 1 Sam 24. 5. 25. 31 Ezek. 14. 5. 1 Iob. 3. 20 21 shall not reproach me m Either 1. with betraying my own cause and innocency and speaking what I know to be false to wit that I am an hypocrite Or 2. for my former impiety or hypocrisie wherewith you charge me †〈◊〉 〈◊〉 〈◊〉 so long as I live n Heb. From or for or concerning my days i. e. the time of my Life whether past or to come Or the course of my Life days or times being put here as it is elsewhere for actions done in them by a Metonymy 7. Let mine enemy be as the wicked o I am so far from loving and practising wickedness whereof you accuse me that I abhor the thoughts oâ—… it and if I might and would wish to be revenged of mine Enemy I could wish him no greater mischief than to be a wicked man and he that riseth up against me p Either 1. You my Friends who instead of comforting me are risen up to torment me Or rather my worst enemies as the unrighteous 8. * 〈◊〉 16. 26. For what is the hope of the hypocrite though he hath gained q There is no reason why I should envy or desire the portion of wicked men for though they oft-times prosper in the World as I have said and seem to be great gainers yet death which hasteneth to all men and to me especially will shew that they are far greater losers and die in a most wretched and desperate condition having no hope either of continuing in this life which they chiefly desire or of
my House and the Gate Or to the City i. e. the Gate belonging to the City So Iob might live in the Country adjoining to it when I prepared my seat o When I caused the seat of Justice to be set for me By this and divers other Expressions it appears that Iob was a Magistrate or Judge in his Country in the street p i. e. In that void and open place within or near the Gate where the People assembled for the administration of Justice among them 8. The young men saw me and hid themselves q Either out of a profound Reverence to my Person and Dignity or out of a Conscience of their own Guilt or Folly which they supposed I might either understand by Information from others or discover by their countenances or carriages in my presence for which they knew I would reprove them and bring them to shame or other punishment and the aged arose and stood up r Whilest I either passed by them or was present with them See Levit. 19. 3â—… 1 Kings 2. 19. So great a veneration they had for my Person 〈◊〉 regard of that Wisdom and Justice and faithfulness which they discerned in me and in all my proceedings And therefore they judged quite otherwise of me than you now do 9. The Princes refrained talking s Either fearing that I should discern their weakness by their words or desiring to hear my words and sentence which they readily approved of and fully assented to Such an opinion had they of my Wisdom and did not think me such a foolish erroneous and impertinent Person as you fancy or represent me to be and laid their hand on their mouth t In token both of their wonder at Iob's wise Speeches and Sentences and of their resolution to be silent See Iob 21. 5. Prov. 30. 32. 10. †〈◊〉 〈◊〉 was 〈◊〉 The nobles held their peace and their Tongue cleaved to the roof of their mouth u It lay as still as if it had done so and they could not have spoken 11. When the ear heard me then it blessed me x i. e. Pronounced me to be a man blessed of God with eminent Gifts and Graces or heartily prayed for Gods Blessing upon me because of that Wisdom and Integrity which they saw in all my actions and of the satisfaction which I gave to all and the relief which I gave to the oppressed by my righteous and equitable decrees in all causes which were brought before me and when the Eye saw me it gave witness to me y When my appearance gave them occasion to speak of me they gave Testimony to my pious and just and blameless conversation So far was I from being or being thought to be guilty of those crimes wherewith you charge me of which see Ch. 22. 9. 12. Because * 〈◊〉 â—…2 12. 〈◊〉 â—…1 13. I delivered z From his potent oppressour They did not honour me for my great Wealth or Power but for my impartial Justice and pity to the afflicted and courage in maintaining their cause and right against their mighty Adversaries the poor that cried and the fatherless and him that had none to help him a None would own or help them partly because they were poor and unable to recompence them for it and partly because their Enemies were great and likely to crush both them and their helpers Which made Iob's virtue moâ—…e glorious 13. The blessing b Wherewith both he and others for his sake blessed me and begged that God would bless me of him that was ready to perish c To lose his Life or estate by the malice and tyranny of wicked men came upon me and I caused the Widows d Who are the common object of injuries and oppressions because for the most part they are unable either to offend those who molest them or to desend themselves from their Violence heart to sing for joy e For her great and unexpected deliverance 14. * Isa. 59. 17 Eph. 6. 14. 1 Thes. 5. 8. I put on Righteousness and it cloathed me f As a Garment covers the whole Body and is worn continually all the day long so I was constantly just in the whole course of all my administrations publick and private and never put off this Garment out of a partial respect to my self or to the persons of other men as the manner of many Judges is my judgment was as a robe and diadem g My judgments or decrees were so equal and righteous that they never brought shame and reproach upon me but always Honour and great Reputation 15. I was eyes h i. e. Instead of Eyes to instruct and direct and assist to the blind i Either 1. Corporally Or rather 2. Spiritually such as through Ignorance or weakness were apt to mistake and to be seduced or cheated by the craft and Artifices of evil-minded men These I cautioned and advised and led into the right way and feet was I to the lame k i. e. Ready to help him who was unable to help himself 16. I was a father l i. e. Had the care and bowels of a Father to them to the poor and the cause which I knew not m Either 1. Those which were not brought to my knowledge or Tribunal either through neglect or because the injured persons durst not complain I diligently enquired after Or 2. Those which were hard and difficult and possibly were made so by the frauds or arts of the oppressours or their advocates which the poor injured person could not find out I took pains to discover I searched out 17. And I brake †Heb. the jaw-teeth or grinders the jaws n Or the jaw-bones or the grinders the sharpest and strongest Teeth in the Jaw i. e. their power and violence wherewith they used to oppress others It is a Metaphor from Wild-beasts which break their Prey with their Teeth Compare Psalm 38. 57. 4. 58. 6. of the wicked and †Heb. cast pluckt the spoil out of his Teeth o i. e. Forced them to restore what they had violently and unjustly taken away 18. Then I said p i. e. I persuaded my self being thus strongly fortified with the Conscience of my own universal integrity and with the singular favour of God and of all men But although this was sometimes Iob's opinion vet at other times he was subject to fears and expectation of changes as appears from Chap. 3. 25 26. I shall die in my nest q Not a violent or untimely but a natural and peaceable and seasonable death sweetly expiring in my own Bed and Habitation in the midst of my Children and Friends leaving the pretious perfume of a Good-name behind me and a plentiful Inheritance to all my posterity and I shall multiply my days as the sand r Which is innumerable See Gen. 22. 17. 41. 49. 19. My root
of such persons See Gen. 18. 3. 19. 2. Iudg. 19. 15. 21. but I opened my doors ‖ Or to the 〈◊〉 to the traveller 33. If I covered my transgressions g This he adds to prevent or answer an Objection So the sense is either 1. And whereas amongst these and other Vertues it may well be presumed that I had divers failings as I do not noâ—… deny them so I never covered them but was forward to coâ—…sess them to God or to men as I had occasion Or which I proâ—…ose with submission to better judgments 2. If I used all this care and caution in my carriage towards strangers and enemies and others only as a cloak to any secret and subtile way of wickedness such as you accuse me of and did not seek to purge out all sin as in God's sight but only to hide my sins from men and to have the better opportunity for oppressing others or indulging my self in any other close sin under a colour and with a reputation of justice and holiness ‖ 〈…〉 as Adam h Either 1. as Adam did in Paradise Which History is recorded by Moses Gen. 3. 7 c. and was doubtless imâ—…arted by the godly Patriarchs to their Children before Moses his time Or 2. like a man or after the manner of men in their corrupt estate Compare Hos. 6. 7. by hiding mâ—…ne iniquity in my bosom i In my own breast and from the sight of all men 34. Did I fear a great multitude or did the contempt of families terrifie me that I kept silence and went not out of the door k This Verse either 1. contains new Matter and another Argument or evidence of his Integrity taken from his courage and faithfulness in the discharge of his duty as a Magistrate The Interrogation implies a denial and so the sense is either 1. This I did not for fear of a greâ—…t Multitude or for any Contempt or Reproach or other inconvenience which might bifall me from great and numerous Families or combinations of People who were ingaged for him who had an unrighteous Cause forbear to speak for the poor oppressed and injured Person whom they all opposed or den to go out of the Door of my House to plead his cause as a timorous and man pleasing Judg would have done Or 2. This Though I could have terrified or violently oppressâ—…d a great Multitude because of my great power and interest yet did the most contemptible Persons or Families terrifieme i. e. I was afraid to do them any injury not for fear of them as appears from the former Clause but for fear of God therefore I kept silence and went not out of the Door i. e. I durst neither move Tongue nor Hand nor Foot against them Or 2. It contains an Amplification or Confirmation of what he said v. 33. Either thus did I cover or conceal my Transgressions because I was afraid of the rage of the Multitude or of the contempt of Fa milies which would be brought upon me by the confession of my wickedness Did I therefore keep silence i. e. Forbare to confess my sin and not go out of my Door But keep at home as one in that case ashamed or afraid to be seen abroad No the fear of shame or contempt from men did not hinder me from giving glory to God by confessing my faults Or rather thus did I therefore cover all my oppressions and frauds and other wickednesses wherewith you tax me with the mask of Vertue and Piety and use all possible caution and cunning in my evil courses because I feared the great Multitude who were my Friends and admirers but in case of the discovery of my wickedness would have hated and persecuted me Or because the contempt of so many Families whose favour and good opinion I needed or desired terrified me Then as the Particle vaâ—… is oft used i. e. If that were really my case I should be silent I should silently and patiently bear all the stroaks of God and all the reproaches of my Friends and not go out of the door of my house as one ashamed to shew his Face before men But my condition being through God's Mercy far otherwise and my Couscience bearing me witness of my integrity in these and many other things I dare now lift up my Head and open my Mouth to plead my cause and I desire nothing more than a fair hearing O that one would hear me As it follows in the next Verse 35. O that one would hear me l O that I might have my cause heard by any just and impartial Judge ‖ 〈…〉 behold my desire is that the Almighty would answer me m i. e. Answer my desire herein either by hearing me himself or by appointing some indifferent Person to Judge whether I be such an Hypocrite as my Friends make me or an upright Person and whether I have not cause to complain and that mine adversary n Whosoever he be that shall contend with me or accuse me God himself not excepted nay possibily being chiefly intended though for reverence to him he forbare to express it So this is another of Iâ—…'s irreverent and presumptuous Expressions for which he is so sharply reproved afterwards had written a book o i. e. Had given me his charge written in a book or paper as the manner was in judicial proceedings that I might put in my answer into the Court which I am ready to do 36. Surely I would take it p i. e. That book containing my charge or accusation upon my shoulder q As a Trophy or Badge of Honour I should not fear nor smother it but glory in it and make open shew of it as that which gave me the happy and long desired occasion of vindicating my self which I doubt not fully to do and bind it as a Crown to me 37. I would declare unto him r i. e. To my judge or adversary the number of my Steps s i. e. The whole course of my life and actions which I would exactly number to him step by step so far as I can remember I would not answer his allegations against me but furnish him with further matter of the same kind and then answer all together as a prince t i. e. With undaunted courage and confidence and assurance of success as being clearly conscious of my own sincerity not like a self-condemned Malefactour as my Friends suppose me to be would I go near unto him u And not run away or hide my self from my Judge as guilty Persons desire to do 38. If my land cry against me x To wit to God for revenge as the like phrase is used Gen. 4. 10. Hab. 2. 11. Because I have gotten it from the right owners by fraud or violence as my Friends charge me and as is implied in the next verse or that the furrows likewise thereof †Heb. weep complain 39.
above v. 2 10 34. unto the end h i. e. Thoroughly and exactly till the cause be brought to an isâ—…ue Or unto victory i. e. till judgment be brought forth unto victory because of his answers i Or concerning his answers or replies or discouâ—…s for answering is oft used in Scripture both in the Old and New Testament for speaking So he limits and changeth the state of the controversie I do not meddle with Iob's former life nor charge him with Hypoâ—…risie as his three Friends have done but I justly reprove him for his hard speeches against God whereby he hath reproached his justice and goodness for wicked men k i. e. On their behalf or for their use He hath put arguments into their mouths against God and his Providence Or with or among wicked men as if he were one of them or such answers as they use to make which therefore are very unbecoming such a Man as Iob is or pretends to be 37. For he addeth rebellion unto his Sin l He sinned before as other ways so by impatience under his afflictions which may be ascribed to humane infirmity but now he is grown obstinate and incorrigible and instead of repenting and humbling himself for his sins he excuseth them and justifieth himself and accuseth the blessed God Or thus For otherwise unless he be throughly tried and rebuked he will add rebellion unto his sin he will break forth into open rebellion against God and as it follows he will clap c. For the Hebrew words are of the future tense although such are oft rendred by the past tense he clappeth his hands m In token of joy and victory as this phrase is used Psal. 47. 1. 98. 8. insulting and triumphing not onely over us as if none of us were able to answer him but in a sort over God himself inasmuch as he hath again and again desired leave of God to debate his cause with or before him and in that case did not doubt to maintain it but could not obtain the favour or justice of a fair hearing amongst us and multiplieth his words against God n Whereas the reverence which he oweth to God and his infinite distance from him should teach him to be very modest and sparing in his speeches of God Iob on the contrary poureth forth whole flouds of bold and presumptuous expostulations with God and reflections upon Gods proceedings with him CHAP. XXXV 1. ELihu spake moreover and said 2. Thinkest thou this to be right a Canst thou in thy Conscience upon second Thoughts approve of what thou hast said that thou saidst My righteousness is more than Gods b Not that Iob said this in express terms but he said those things from which this might seem to follow as that God punished him more than he deserved or expected all things considered and that if he might be admitted to debate his cause with or before God he did not doubt to carry it and to obtain that ease and favour from God which otherwise God would not afford him But this charge against Iob he proves in the next Veâ—…e 3. For * Ch 34. 9. thou saidst c This Verse contains the proof of the foregoing charges Iob had oft affirmed that he was and still continued to be righteous though he had no present benefit by it but much bitterness with it and God was not kind to Iob notwithstanding all his former and present Piety but dealt with him as if he had been a most wicked Man which was in effect to saâ—… that he was more righteous than God what advantage will it d To wit his righteousness last mentioned be unto thee e i. e. Unto me such changes of Persons being very frequent in the Hebrew Language and and what profit shall I have ‖ 〈…〉 if I be cleansed from my sin f Or by the expâ—…ation of my sin for the same Hebrew word signifies both to sâ—…t and to purge out or exâ—…iate sin Or by it to wit by my righteousness more than by my siâ—… So the sence is I have no more present benefit by all my care to please and serve God than wicked men have by their sins against him God regards my cries no more than theirs and shews no more kindness or pity to me than he doth to the most proâ—…ligate wretches But still remember Iob speaks not here of the future life wherein he knew he should have much advantage as he professed before but onely of this present state 4. †〈…〉 I will answer thee and thy companions g i. e. Those who are of thy opinion or with whom thou dost associate thy self in those speeches and carriages Which seems to be meant not of Iob's three Friends as many understand it for their opinions were contrary to Iob's in this point but of wicked men with whom Iob is said to walk and go in company for this same opinion or assertion Chap. 34. 8 9. And these men he here calls Iob's companions partly because they are very forward to harp upon the same string and to accuâ—…e God and justifie themselves upon all occasions and partly that he might awaken Iob to a more serious review of his former assertions by representing to him whose cause he pleaded and who were his consederates and colleagues in this Opinion with thee 5. * Ch. 22. 12. Look unto the heavens and see and behold â—…he †Heb. 〈◊〉 clouds which are higher than thou h How much more is God who is far above all Heavens higher than thou And therefore God is out of the reach of all profit or loss by thy actions if thy goodness do not profit thee it is certain it doth not profit him and therefore doth not lay any Obligation upon him to indulge or recompence thee for it save only so far as he hath graciously obliged himself and therefore thou canst not accuse him of injustice for afflicting thee nor pretend that thou hast deserved better usage from him And this infinite distance between God and thee should cause thee to think and speak more modestly and reverently of that glorious Majesty 6. If thou sinnest what doest thou against him i Thy sins do him no hurt and therefore thy righteousness brings him no benefit as it follows or if thy transgressions be multiplied what doest thou unto him 7. * Ch. 22. 3. Psal. 16. 2. Rom. 11. 35. If thou be righteous what givest thou him or what receiveth he of thine hand k He gaineth nothing by it nor can indeed receive any good from thee because all thy good comes from him And therefore thou hast no reason to boast of nor to upbraid God with thy Piety which is much to thy advantage but nothing to his 8. Thy wickedness may hurt a man as thou art l If God were such an one as thou art he might have benefit or hurt by thine actions but
they speak from a kind and upright Heart when they really have another even a cruel and deceitful Heart do they speak 3. The LORD shall cut off all flattering lips and the tongue that speaketh †Heb. great things proud things g Or great things or great words either bragging or threatning what they will do and what great things they will effect to wit by their Tongues as they themselves explain it in the next verse which they will use so cunningly and powerfully that they shall not need to use their Hands or strike a Stroke 4. Who have said with our tongue will we prevail h By raising and spreading Slaunders and evil Reports concerning him whereby both Saul will be highly and implacably inraged against David and the Hearts of the People alienated from him which was indeed a very likely way to prevail against him and that by their Tongues only our lips †Heb. are with us are our own i i. e. At our own dispose to speak what we please who is Lord over us k Who can control or restrain us This was not the Language of their Mouths for they were Israelites that owned a God above them and they were Subjects of Saul but the Language of their Actions Scripture oft tells us not only what men do actually say but what they would say if they durst or what their Actions mean as Psal. 94. 7 Mal. 1. 12 13. and 2. 17. They take as great a liberty in their Speech as if they believed there was no God or Man superiour to them because neither the fear of God nor the reverence of Men can keep them from speaking whatsoever they please or what they suppose makes for their Interest 5. For the oppression of the poor l Oppressed by Saul through the instigation and artifices of his sawning Courtiers for the sighing of the needy now m Speedily sooner than they imagine or expect will I arise saith the LORD I will set him in safety from him that ‖ Or would enâ—… puffeth at him n i. e. From him that despiseth him and hopeth to destroy him with a puff of Breath or a parcel of Words See this Phrase Psal. 10. 5. Only there it is construed with beth and here with lamed which may make some difference And the Supplement in our Translation may seem to be large and not necessary And the place is and may be otherwise rendered according to the Hebrew without any such large Supplement I will set him to wit the needy last mentioned So it is an Ellipsis of the Pronoun which is most frequent in safety he to wit the Lord mentioned before shall speak as this Verb signifies Prov. 6. 19. and 14. 5. and 19. 5 9. i. e. shall speak comfortably by a Synecdoche Or shall speak plainly as this Verb is used Prov. 12. 17. Hab. 2. 3. to him i. e. to the needy here mentioned Or he i. e. God shall speak to wit in his wrath as it is expressed Psal. 2. 5. to him who is the cause of his Oppression of whom he speaks v. 3 4. Or shall puff at him as he used to do at his Enemies Psal. 10 5. 6. The words of the LORD are pure o Or sincere without the least mixture of Vanity or Falshood and therefore shall infallibly be fulfilled This he seems to add to answer an Objection which might arise in some mens Minds concerning what was last said You tell us The Lord saith I will set him in safety c. But saying and doing are two things They are so indeed in men who oft speak rashly what they cannot perform and deceitfully what they never intend But all God's words are pure from all manner of Dross from all Folly or Fraud or uncertain he is holy and true in all his Doctrines Threatnings Predictions and Promises words * 2. Sam 22 31. Psal. 18. 30. â—… 119. 140. Prov. 30. 5 as silver tried in a furnace of earth p i. e. Made of such Earth or Clay as was proper for and then usual in that work See 1. Kings 7. 46. purified seven times 7. Thou shalt keep them q Either 1. The poor and needy v. 5. from the Crafts and Malice of this crooked and perverse Generation of men and for ever Or 2. thy words or promises last mentioned v. 6. These thou wilst observe and keep as these two Verbs commonly signify both now and from this Generation for ever i. e. Thou wilst not only keep thy Promise to me in preserving me and advancing me to the Throne but also to my Posterity from Generation to Generation O LORD thou shalt preserve †Heb. him That is every 〈◊〉 of them them from this generation for ever 8. The wicked walk on every side r Which Phrase may note 1. their great numbers they fill all places 2. Their Freedom and Safety they are not restrained nor punished but go about boldly and securely whither they please 3. Their Proficiency and Success which is sometimes signified by this Verb as Gen. 26. 13. 1. Sam. 2. 21. Isa. 40. 31. They grow worse and worse and prosper in and by their Wickedness 4 Their uncessant and unwearied Industry in doing Mischief to good men Comp. 1. Pet. 5. 8. And this is very fitly here added as another Argument to prevail with God to arise to help his poor people who are oppressed by wicked men when †Heb. the vilâ—… of the sons of 〈◊〉 are exalted the vilest men s Heb. Vilenesses i. e. all manner of wickedness lying and slandering profaneness oppression cruelty and the like Or vile persons the abstract being put for the concrete which is frequent as pride Psal. 36. 11. for a proud man and many such like Both comes to one vile Persons and vile practises were both advanced and incouraged through Saul's Misgovernment whereby all the foundations were destroyed as he complained Psal. 11. 3. The Hebrew word zolel whence this zuloth comes signifies first a glutton or drunkard as Deut. 21. 20. Prov. 23. 21. and thence any vile person as Ier. 15. 19. Lament 1. 11. are exalted PSAL. XIII To the ‖ Or overâ—…er chief musician a Psalm of David The occasion of this Psalm was David's deep and long continued Distresses from which he prays for Deliverance 1. HOW long wilt thou forget me O LORD for ever a How long wilt thou forget i. e. neglect or disregard me For ever how long wilt thou * Psal. 69. 17 hide thy face b i. e. Withdraw thy Favour and assistance from me 2. How long shall I take counsel in my Soul c How long shall I be in such perplexities and anxieties of Mind not knowing what course to take nor how to get out of my Troubles having sorrow in my heart daily how long shall mine enemy be exalted over me 3. Consider and hear me O LORD my God *
6 7. Ier. 32. 18. Luk. 6. 38. as elsewhere it is said to return upon his Head 14. I †〈◊〉 wâ—…ked behaved my self b Heb. I walked Either to him to visit and Comfort him Or about the Streets whither my Occasions led me Though â—…alking is oft put for a Man's Carriage or Conversation †〈◊〉 as â—… 〈◊〉 〈◊〉 a Broâ—… 〈◊〉 as though he had been my friend Or brother I bowed down c Went hanging down my Head as Mourners used to do Isa. 58. 5. heavily as one that mourneth for his mother d He mentions the Mother rather than the Father Either because her tender Affection and Care and Kindness to him had more won upon his Heart and made him more sensible of the Loss Or because through the Depravation of Man's Nature Children are many times less sensible of their Fathers loss Or Death because it is Compensated with some Advantage to themselves which doth not usually happen upon the Mothers Death Some render it as a Mourning Mother for the loss of her Son But this doth not seem to suit so well with the Order of the Hebrew Words 15. But in mine †〈◊〉 Hâ—…lting 〈◊〉 38. 17. adversity e Heb. in my Halting i. e. When I was in great Danger of falling into Mischief When I had any Sickness or ill success in my Affairs and was almost lost for such are said to Halt Mich. 4. 6 7. Zephan 3. 19. See also Psal. 38. 17. Ier. 20. 10. they rejoyced and gathered themselves together f To wit against me as it is expressed in the next Clause Either because they were so full of joy at the Tydings that they could not contain it in their own Breasts but sought to Communicate it to others Or that they might insult over me and please and recreate themselves and one another with Discourses about it Or that they might consult how to improve the advantage which they now had against me to my utter Destruction * â—…ob 30. 1. 8. 〈◊〉 yea the abjects g Or viâ—…e Persons Either for the meanness of their Condition Or for their wickedness for which they were worthy to be beaten as the Phrase is Deut. 25. 2. Where the Hebrew word is of the same Root with this Or the Lame as this very Word is rendred 2 Sam. 4. 4. and 9. 3. to wit of their Feet as it is there expressed The Cripples that could not walk without Trouble and Pain were as forward as any to go to these Meetings upon this Occasion gathered themselves together against me and I knew it not h This may be added to express either their Hypocrisie and Pretences of Respect and Affection to him by reason whereof he had no Suspition of them nor of any such Practices of theirs Or his own Danger that he did not know and therefore could not prevent their Plots and Conspiracies against him Heb. and I knew not Which is by others and well may be rendred thus Even they whom I knew not they whom I was so far from provoking by any Injury that I never saw their Faces nor heard of their Names they did tear me i i. e. My good Name with Scoffs and Calumnies and Reproaches and Curses and ceased not k Heb. were not silent i e. Did thus unweariedly and continually 16. With hypocritical l Or Profanâ—… as this word signifies Iob 8. 13. and 1â—… 16. and 15. 34. and 17. 8. and as some add in all other places mockers m Whose common Practice it is to scoff at and deride others and me in particular in †Heb. Cake feasts n Or of or for a Cake Or a Morsel of Bread as this Word signifies 1 Kings 17. 12 13 and 19. 6 By which he further shews what vile and worthless Persons these were that would trangress for a Morsel of Bread as it is said Prov. 28. 21. They made themselves Buffoons and Jesters and accustomed themselves to Mock and deride David that thereby they might gain Admittance to the Acquaintance and Tables of great Men where they might fill their Bellies which was all that they sought for or got by it they gnashed upon me with their teeth o They used all Expressions of Rage and Hatred against me among which this was one Iob. 16. 9. Lament 2. 16. This they did to curry Favour with my great and potent Adversaries 17. LORD how long wilt thou look on o Like an idle Spectator without affording me any Pity or Help rescue my soul from their destructions †Heb. my onely One my darling p To wit my Soul as it is in the former Clause Heb. my onely One which is now left alone and forsaken by my Friends and hath none to trust to but God See on Psal. 22. 21. from * Psal. 57. 4. the lions 18. * Psal. 22. 25. 40. 9 10. 111. 1. I will give thee thanks in the great congregation q When I shall be restored to the Liberty of the publick Assemblies and solemn Feasts I will praise thee among * much people †Heb. strong 19. Let not them that are mine enemies †Heb. falsly wrongfully rejoyce over me neither let them wink with their eye r i. e. Mock me or insult over me as this Phrase signifies Prov. 6. 13. and 10. 10. * Psal. 69. 4. 109. 3. 119. 161. Lam. 3. 52. Joh. 15 25. that hate me without a cause 20. For they speak not peace s They are Enemies to all peaceable Counsels they breath out nothing but Threatnings and War but they devise deceitful matters t They use not onely open Violence but Deceit and subtil Artifices against them that are quiet in the land u Against me and my Followers who desire nothing more than to Live quietly and peaceably under Saul's Government 21. Yea they opened their mouth wide against me x Either 1. To devour me It is a Metaphor taken from wild Beasts when they come within reach of their Prey Or 2. to pour forth whole Floods of Scoffs and Slaunders and Contumelies and said * Psal. 40. 15. Aha aha y An Expression of Joy and Triumph See on Iob 39. 25 Psal. 40. 15. Heb. hath seen to wit what we have long desired and hoped for See the same or like Ellipsis Psal. 54. 7. and 59. 10. and 112. 8. our eye hath seen it z. 22. This thou hast seen a As they say they have seen so my Comfort is thou also hast seen and dost observe all their Plots and Threats and all my Distresses and Calamities which I suffer for thy sake Or be not Deaf to wit to my Prayers The same Word signifies both to be silent and to be Deaf See on Psal. 28. 1. O LORD keep not silence b O LORD be not far from me c Do not withdraw thy Favour and
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
others by it and therefore they most need this remedy 19 A brother offended r To wit by his Brothers unkindness or injury is harder to be won s Or is stronger which is sufficiently understood by the mention of a strong City to which he is compared such Ellipses being frequent in the Hebrew as hath been noted before than a strong city t Which is hardly to be conquered and their contentions are like the bars of a castle u Which are very strong and not to be broken and make the castle strong and hardly to be won The truth of this assertion is confirmed by the testimony of Aristotle and other learned Authors who affirm the same thing and the reason of it is evident because the nearness of the Relation greatly heightens the provocation and Love abused frequently turns to extream hatred 20 * Ch. 12. 14. 13. 2. A mans belly shall be satisfied with the fruit of his mouth x Wise and edifying discourses tend to the comfort and satisfaction of the Speaker as well as to the good of the Hearers and with the encrease of his lips shall he be filled 21 Death and life are in the power of the tongue y Are brought upon men by the good or bad use of their tongues and they that love it z Either 1. The Tongue that love and use much talking which is oft censured as a sin and a cause of mischief See Prov. 10. 19. Iam. 1. 19. Or 2. The use of their tongue in either of those ways which are plainly supposed in the former clause of the verse they who do not only speak well which a wicked man may somtimes do or speak ill which a good man may possibly do but do love and therefore accustom themselves to speak well or ill shall eat the fruit thereof a Shall receive either good or evil according to the quality of their Speeches 22 * Ch. 19. 14. Whoso findeth a Wife b Either 1. Simply a Wife for a Wife though she be not the best of kind is to be esteemed a blessing being useful both for society of life Gen. 2. 18. and for the mitigation of a mans cares and troubles and for the prevention of sins Or 2. Good Wife one that deserves the Name and performs the duty of that Relation a wise and worthy Wife as this word may seem to imply being deduced from the Hebrew word isch which somtimes notes a man of Eminency And this limitation and explication of the word may be gathered both from the following commendations which would hardly be given to a bad Wife and from the usage of Scripture in which this Ellipsis is frequent as a path or way is put for a good path or way Psal. 119. 1. Prov. 15. 10. an answer for a good answer Prov. 15. 23. a King for a good King Prov. 16. 10. 29. 4. a name for a good name Prov. 22. 1. Eccles. 7. 1. c. findeth a good thing c A singular Blessing and obtaineth favour of the LORD d Obtaineth her not by his own Wit or Art or Diligence but by Gods good Providence towards him which ordereth that and all other events as it pleaseth him 23 The poor useth intreaties e Humbly begs the favour of rich men as his necessities and occasions require it but the rich answereth * Jam. 2. 3. roughly f Speaketh proudly and scornfully either to the poor or to others that converse with him being puffed up with a conceit of his Riches and of his self-sufficiency 24 A man that hath friends g Heb. A man of friends either 1. Who desires the friendship of others Or 2. Who professeth friendship to others must shew himself friendly * Ch. 17. 17. and there is a friend that sticketh closer h To him that desires and needs his help who is more hearty in the performance of all friendly Offices than a brother CHAP. XIX 1 * Chap. 28. 6. BEtter is the poor that walketh in his integrity a Who is upright in his words and actions than he that is perverse in his lips b That useth to speak wickedly which proceeds from a wicked heart and is usually attended with an evil Life and is a fool c Is an Hypocrite or a wicked man for this is opposed to the upright man in the former clause yea though he be rich which is implied from the same clause 2 Also that the soul d Which is the principal cause and director of all mens actions be without knowledg e Without Wisdom or Prudence to discern his way and what and how he ought to act in his several cases and concernments it is not good f It is very evil and pernicious and he that hasteth with his feet g That rashly and headily rusheth into actions without serious consideration So two vices are here censured the want of Knowledg and the neglect or diâ—…use of Knowledg in a mans actions sinneth 3. The foolishness of man perverteth his way h Either 1. enticeth him to sin Or rather 2. Crosseth and blasâ—…eth his designs and enterprises and brings losses and miseries upon him and his heart fretteth against the LORD i He ascribes his unhappiness not to his own sin and folly which is the true cause of it but to God and his Providence against which he unjustly murmurs 4 * Ch. 14. 20. Wealth maketh many friends but the poor is separated from his neighbour k Is disowned and forsaken by those who are most obliged to help him 5 * Ver. 9. Exod. 23. 1. Deut. 19. 16 19. Ch. 6. 19. 21. 28. A false witness shall not be †Heb. held innocent unpunished l Though he escape the observation and punishment of men yet he shall not avoid the judgment of God and he that speaketh lies m That accustometh himself to lying either in judgment or in common conversation shall not escape 6 Many will entreat the †Heb. face favour of the prince n Or as others of the liberal or bountiful man which comes to the same thing for Kings were antiently called Benefactors Luk. 22. 25. and every man is a friend o Not sincerely as daily experience shews but in shew or profession or in the outward expressions of it whereby they may oblige him to †Heb. a man of gifts him that giveth gifts 7 * Ch. 14. 20. All the brethren p His nearest and dearest Relations who are oft called Brethren in Scripture by a common Synecdoche of the poor do hate him q i. e. Despise and shun him as men do any thing which they hate and as the following words explain it how much more do his friends r His former companions who in his prosperity professed friendship to him go far from him he pursueth them with words
when they are very old keep much at home and have neither strength nor inclination to go abroad Or rather 2. Allegorically as all the other clauses are understood And so the doors are either 1. The outward Senses which as doors let in outward Objects to the Soul Or rather 2. The Mouth or the two Lips here expressed by a word of the dual number which are oft called a door both in Scripture as Psal. 141. 3. Mich. 7. 5. and in other Authors which like a door open or shut the way which leads into the streets or common passages of the Body such as the Gullet and Stomach and all the Bowels as also the Wind-pipe and Lungs which also are principal instruments both of speaking and eating And these are said to be shut not simply and absolutely as if they did never eat or drink or speak but comparatively because Men in extream Old-age grow dull and listless having little or no appetite to eat and are very much indisposed for discourse and speak but seldom when the sound of the grinding is low p Or because the sound c. So this may be added not as a new Symptom of Old-age but only as the reason of the foregoing Symptom The sense is When or because the Teeth called the grinders v. 3. are loose and â—…ew whereby both his speech is low and the noise which he makes in eating is but small And this is one great cause of his indisposedness both to eating and to speaking Some understand this of Concoction which after a sort doth grind the Meat in the stomach and in the other parts appointed by God for that work But that is transacted inwardly and without all noise or sound and he shall rise up q To wit from his Bed being weary with Lying and unable to get sleep at the voice of the bird r Either 1. Upon the smallest noise Which doth not consist with that deafness incident to old Men and described in the next words Or rather 2. As soon as the Birds begin to chirp which is early in the morning whereas Children and Young Men can lie and sleep long in the morning and all the daughters of musick s All those Senses or parts of the Body which are employed in Musick and Song as well those which make it as the parts of and within the Mouth as those which receive it to wit the Ears shall â—…e brought low t Shall be cast down from their former excellency they are become incapable either of making musicit or of delighting in it 5 Also when they shall be afraid u The passion of Fear is observed to be most incident to old Men of which divers Reasons may be given of that which is high x Either 1. Of high things lest they should fall upon them Or rather 2. Of high places of going up hills or stairs which is very irksom to them because of their weakness and weariness and giddiness and danger or dread of falling And this clause together with the next may be rendred thus and that agreeably to the Hebrew Text Also they shall be afraid and terrified Two words expressing the same thing which is very frequent in the Hebrew of that which is high in the way When they walk abroad they will dread to go up any high or sâ—…eep places and fears shall be in the way y Lest as they are walking they should stumble or fall or be thrust down or some infirmity or mischief should befall them and the almond-tree shall flourish z Their heads shall be as full of gray Hairs as the Almond-Tree is of white Flowers Such Metaphors are not unusual in other Authors Hence Sophocles calls a gray or hoary Head flowry and again covered with white flowers and the grashopper shall be a burden a If it doth accidentally hop up and rest upon them They cannot endure the least burden being indeed a burden to themselves But the words may be and are by others rendred the locust as the ancient Interpreters and many others render it or as ours and some others the grashopper which comes to the same thing for these two sorts of insects are much of the same nature and shape shall be a burden to itself And by the locust or grashopper may be understood either 1. The old Man himself who bears some resemblance to it in shape by reason of the bones sticking out in the constitution of the Body which is drie and withering and in the Legs and Arms which are slender the flesh being consumed Or 2. The Back which fitly follows after the Head upon which the Almond-Tree flourished in which the strength of the Body lay and which formerly was able to bear great burdens but now through its weakness and crookedness is a burden too heavy for itself And some of the Jewish and other Interpreters understand this word which others render locust or grashopper to be some part of the Body either the Back-bone or the head of the Thigh-bone or the Ankle-bone any of which may well be said to be heavy or burdensome to itself when it moves slowly and listlesly and not without difficulty and trouble and desire b To wit of Meats and Drinks and Musick and other carnal Delights which are vehemently desired by men in the heat of their Youth but are unsavoury to old men of which see an Instance 2 Sam. 19. 35. It is true the former Expressions are metaphorical but the two next following are proper and to be understood literally and so may this clause also shall fail because man goeth c Is travelling towards it every day nearer to it than other to his long home d From this place of his pilgrimage into the Grave from whence he must never return into this world and into the state and place of the future Life which is unchangeable and everlasting and the mourners e Either such as were hired to that end of whom see on Ier. 9. 17. Mat. 9. 23. 11. 17. or true Mourners near Relations and dear Friends accompany the dead Corps through the streets to the Grave go about the streets 6 Or ever the silver cord be loosed or the golden bowl be broken or the pitcher be broken at the fountain or the wheel broken at the cistern f This verse is to be understood either 1. Literally of the ornaments of Life such as Chains and Jewels and vessels of Gold and Silver and of the instruments by which the necessary Provisions and supports of Life are conveyed to us such as fountains of water and Pitchers c. which may be said to be loosed or broken because they are neglected as useless things to the dead man Or rather 2. Allegorically of those inward parts of Mans Body which are the chief Instruments of Life or Sense and Motion and of the vital or animal operations whether such from which they first proceed or in
in this Book signifies particular Believers so her Mother is the universal Church or the true Ierusalem which hath its rise from above which is the Mother of us all Gal. 4. 26. in which Christ and Believers are united and have sweet communion together in holy Ordinances into which Believers are said to bring Christ by Faith and Prayer and the preparation of their Hearts for him whereby they invite and in some sort ingage Christ to go with them into the publick Assemblies and there to give them his Loves although otherwise it is Christ who properly brings Believers into the Church But all particulars in Allegorical Scriptures are not to be strictly urged as all learned Interpreters agree many being added only for the decency of the Allegory and into the chamber of her that conceived me r Christ is as it were the Father that begets and the Church the Mother that conceiveth and bringeth forth Believers 5 * Ch. 2. 7. 8. 4. I charge you O ye daughters of Jerusalem by the roes and by the hinds of the field that ye stir not up nor awake my love till he please s This verse is repeated from Ch. 2. 7. where it is explained The Spouse exhorts her self and all her fellow-Members to be very circumspect lest by any unkind or provoking carriage they should give Christ any cause to depart from them He is supposed to allude to the custom of awakening the Bridegroom and Bride by Songs and musical instruments 6 * Ch. 8. 5. Who is this t The persons speaking seem to be the Daughters of Ierusalem who upon occasion of the Brides Speech to them make this reply or the Friends of the Bridegroom The person spoken of is the Spouse or Bride that cometh out of the wilderness u From the Country which in comparison of Cities is oft called a Wilderness as Isa. 42. 11. Luk. 1. 80. 3. 2. and elsewhere from whence we little expected to see so beautiful and glorious a Bride to come such Persons being usually bred in Courts or noble Cities This Phrase implies that Believers were and were to be called out of the World which for its barrennesâ—… and disorder and replenishment with wild Beasts may fitly be compared to a Wilderness and not only out of the Holy Land which was as the Garden of God but also out of the Gentile-World which in Prophetical Writings is frequently described under the notion of a Wilderness as Isa. 35. 1. 43. 19 20. Withal he seems to allude to the People of Israel which to the wonder and astonishment of all those parts came up out of the Wilderness into Canaan like pillars of smoak x To which the Church may not unfitly be compared partly for its excellent order and comely proportions partly for its direct and constant motion towards Heaven and partly to imply that though she was really and inwardly glorious yet she was outwardly obscure and despicable in the eyes of the World Possibly the words may be rendred thus as with which particle is very frequently understood as hath been shewed in divers foregoing Texts Pillars or a Pillar for the plural number is oft put for the singular of smoak And so the sense may be either 1. Being conducted out of the Wilderness as by a Pillar of smoak going before them as the Israelites were led through the Wilderness to Canaan by a Pillar of Cloud and Fire Exod. 13. 21 22. Or rather 2. Attended with many Prayers and Praises and other holy performances which are perpetually ascending from her and offered by her unto God So he alludes to those Pillars of smoak which all the day long ascended from those numerous Sacrifices which were offered in the Temple which also was a Type of the Prayers of the Saints offered by Christ unto his Father as may be gathered from Rev. 8. 3 4 5. But this I only propose perfumed y This doth not belong to the Pillars as appears by the difference of the numbers in the Hebrew words the Pillars being plural and this word singular but to the Person to wit the Spouse who is said to be thus perfumed partly for her good Name or Renown which is compared to perfumes Eccl. 7. 1. partly for her excellent Virtues and religious Services which are pleasant and acceptable to God and to Angels and Men and partly for the Merits and Graces of Christ which are a sweet savour to God Eph. 5. 2. and wherewith she is enriched and beautified with myrrhe and frankincense with all powders of the merchant z Which are setched by the Merchants from Arabia or other remote parts of the World for the use of perfuming 7 Behold his bed a These are the words either 1. Of the Bridemen who spake v. 6. and here continue their speech and from the admiration of the Bride proceed to the admiration of the Bridegroom Or 2. Of the Spouse who being admired by the Bridemen turns their Eyes and Thoughts to the Bridegroom and directs them to the study of his excellencies and intimates that all her comfort and safety is from him The Bed the place of rest and conjugal converse seems to denote the Church which is comely through Christs Beauty and safe by his Protection in which Christ is glorified and Believers enjoy sweet fellowship with him both here in the Church militant and especially hereafter in the Church triumphant which is Solomons b Which is the Bed not of an ordinary Man but of a great King whom Solomon represents or typifies and who is greater than Solomon Nor is it hard to understand the Messias under the name of Solomon his Type and Progenitor seeing he is upon the same reason called David Ier. 30. 9. Ezek. 34. 23. and elsewhere especially considering that this whole Book is by the confession both of Jewish and Christian Interpreters to be mystically understood threescore c i. e. very many the certain number being put for an uncertain as is frequent valiant men are about it of the valiant of Israel d He alludes to Solomons Guard or Watchmen whereby he designs all those Creatures whether Angels Princes Ministers or others whose Ministry God useth for the Protection of his Church 8 They all hold swords being expert in war every man hath his sword upon his thigh e Is prepared and ready to fight as this Phrase notes Ex. 32 27. Psal. 45. 3. because of fear in the night f To prevent those dangers and mischiefs which are most frequent and most dreadful in the night season The night may note either 1. The time of Tribulation Temptation or Desertion Or 2. The whole time of this Life which may well be called night in respect of that ignorance and Errour and other kinds of Darkness wherewith it is attended as the future Life is compared to a day this Life being the only time wherein such a Guard is necessary
and it shall be unto me as Ariel f The Sense is Either 1. I will treat Her like a strong and fierce Lion which the People among whom it is indeavour by Nets or Pits and all other ways to take and to destroy Or. 2. I will make Ariel the City like Ariel the Altar filling it with Sacrifices even with Men whom I will Slay in my Anger which Act of God's is called his Sacrifice Ezek. 39. 17 19. 3. And I will camp against thee ‖ Or with an army round about and will lay siege against thee g By those Enemies whom I will assist and enable to Destroy thee This was fulfilled Either 1. by Sennacherib as some Learned Men think But what is here affirmed of these Enemies is expresly denied concerning Sennacherib Isa. 37. 33. or rather 2. by the Chaldeans 2 Kings 25. 1. c. ‖ Or with a setled camp or leaguer with a mount and I will raise forts against thee 4. And thou shalt be brought down and shalt speak out of the ground and thy speech shall be low out of the dust h Thou who now speakest so loftily and scornfully against the Lord's Prophets and others shalt be humbled and confounded afraid ashamed to speak aloud shalt in a submiss manner and with a low Voice beg the favour of thine Enemies and thy voice shall be as of one that hath a familiar spirit out of the ground z Who that they might possess the People with a kind of Reverence and Horror used to speak and deliver their Answers with a low Voice either out of their Bellies or from some dark Cave under the ground and thy speech shall †Heb. peep or chirp Chap. 8 19. whisper out of the dust 5. Moreover the multitude of thy strangers a Either 1. of the Strangers that Encamp and Fight against thee Or 2. of the Egyptians and other Strangers whom thou hast hired to assist thee as indeed they did when the Chaldeans came against them This Exposition seems to agree best as with the phrase thy strangers so with the scope of the place and with the whole Context especially the foregoing Verses which plainly shews that this is not a Promise to Ierusalem but a Threatning against it shall be like small dust b Quickly blown away with the least Wind by comparing this with the following Clause and the multitude of the terrible ones shall be * Job 21. 18. Chap. 17. 13. as chaff that passeth away yea it shall be c This dissipation and destruction of thy Strangers and terrible Ones shall come to pass at * Chap. 30. 13. an instant suddenly b Of thy great Commanders and stoutest Souldiers 6. Thou d Thou O Ariel or Ierusalem of or to whom this whole Context manifestly speaks shalt be visited of the LORD of hosts with thunder and with earthquake and great noise with storm and tempest and the flame of devouring fire e With dreadful Judgments which are frequently expressed in the Prophets by these and such like Metaphors 7. And the multitude of all the nations that fight against Ariel even all that fight against her and her munition and that distress her shall be as a dream of a night vision f Wherein it shall be so is explained in the next Verse 8. It shall even be as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty g His appetite or desire as the soul is taken Psal. 41. 4. and 78. 18. and elsewhere is unsatisfied Or his stomack or body as the soul is used Psal. 16. 10. is empty or as when a thirsty man dreameth and behold he drinketh but he awaketh and behold he is faint and his soul hath appetite so shall the multitude of all the nations be that fight against mount Zion h No less unsatisfied and insatiable shall the Enemies of the Iews be with all the Cruelties which they have committed against you and they shall be alwayes thirsting after more of your Blood as if they had never tasted any of it 9. Stay your selves and wonder i Pause upon it and you will see cause to wonder at the stupidity of this People of which he is now about to speak He directeth his Speech either to the Religious part of the People or to those particular persons who heard him when he delivered this Prophecy ‖ Or take your pleasure and riot cry ye out and cry k Cry out again and again either in way of Supplication for them or rather through Astonishment and Horror Or They take pleasure or sport themselves as this word most commonly signifies and riot In the midst of all these Threatnings and Dangers they are secure and give up themselves to sensuality which is matter of just wonder they are drunken but not with wine l But either 1. With drinking the Cup of God's fury wherewith they are said to be made drunk Isa. 51. 17 20. And then they are drunk is put for they shall be drunk after the manner of the Prophets Or 2. With the spirit of giddiness or stupidity which makes them like drunken Men insensible of their Danger and not knowing what to do they stagger but not with strong drink 10. For * Rom. 11. 8. the LORD hath poured out upon you m Which Phrase notes the plenty and vehemency of this Judgment the spirit of dead sleep n Hardness of heart and insensibleness of your Danger and Misery which God is said to send because He denies or withdraws His Light and Grace which alone can cure those Maladies and hath closed your eyes the prophets and your †Heb. heads rulers the seers o Your Magistrates and Ministers whose blindness or stupidity is a great Curse and Plague to the people Or the Prophets even the chief for the head is oft put for the chief of persons or things as Exod. 30. 23. 1 Chron. 12. 18. and elsewhere of your seers hath he covered p With the veil of ignorance and stupidity or as to their Eyes which is understood out of the former Clause And this last Clause is and may be rendred thus The Eyes which may be repeated out of the foregoing Clause of your Prophets and of or even of your principal seers or and of your most intelligent rulers hath he covered 11. And the vision of all q Of all your Prophets whether the true of false Ones is become unto you as the words of a ‖ Or letter book that is sealed r In which no Man can read whilst it is scaled up as books then sometimes were 1 Kings 21. 8. Esth. 3. 12 13. being made in the form of Rolls which was convenient for that purpose which men deliver to one that is learned saying Read this I pray thee and he saith I cannot for it is sealed 12. And
not be weary and they shall walk and not faint i They shall be enabled to run or walk in their way as they please without any weariness CHAP. XLI 1 KEep silence before me a Attend diligently to my plea and then answer it if you can O islands b O you Inhabitants of Islands as the next clause explains this By â—…ands he here means as he doth Chap. 40. 15. and elsewhere Countries remote from Iudea inhabited by the Idolatrous Gentiles with whom he here debateth his cause and let the †Heb. people people renew their strength c Strengthen themselves to maintain their cause against me let them unite all their strength together let them come near d Unto me that we may stand together and plead our cause before any indifferent Judge then let them speak e I will give them free liberty to say what they can on their own behalf let us come near together to judgment 2 Who f What man or God Was it not my alone work The Idols were so far from assisting me that they did their utmost to oppose me in it raised up g Into Being and Power stirring up his Spirit and strengthning him to the work †Heb. righteousness the righteous man h Heb. Righteousness which is put for a man of Righteousness as Pride is put for a proud man Psal. 36. 11. and Deceit for a deceitful man Psal. 109. 2. For it is evident from the following words that he spake here of a person But who this person is is much disputed by interpreters Some understand it of Christ. And doubtless the Person here spoken of was an eminent Type of Christ and so in a mystical sence it may belong to him But the things here said to be done by this Righteous Man seems to agree much better unto a man of War than unto the Prince of Peace And therefore this place is immediately understood either 1. Of Abraham who was a Person eminently Righteous and came out of Chaldea which sometimes seems to be called the East as Isa. 2. 6. Zech. 8. 7. who did the things here mentioned partly in his own person conquering five Kings and the Nations with them Gen. 14. and following God he knew not whither and partly by his posterity whose exploits may well be ascribed to him not onely because he came out of his Loynes but also and especially because all their successes and vistories were given to them for Abrahams sake and by the vertue of Gods promise and Covenant made with Abraham for the giving of Canaan to him and to his Seed for ever And this Interpretation may seem to receive some countenance from ver 5 6. which agrees well to the practice of the Canaaâ—…ites and Neighbouring Nations who upon Israels March towards thâ—… were filled with great coâ—…ternation and used all possible diligence in seeking both to their Idols and to men for help against them as we read in that sacred History And thus Gods argument against Idolatry is taken from an illustrious example of Gods infinite Power put forth in saving his people and destroying their enemies before them and of the impotency of Idols to hinder him in that work Or 2. Of Cyrus who might be called a Righteous man Or as it is in the Hebrew a man of Righteousness because he was Raised up in Righteousness as it is said of him Isa. 45. 13. and was Gods great Instrument to manifest his Righteousness both his Faithfulness in fulfilling his promise of delivering his people out of Babylon after seventy years Righteousness being often put for Faithfulness and his Justice in Punishing the Enemies and Oppressors of his People the wicked Babylonians upon which account the Medes who served under Cyrus in his expedition against the Babylonians are called Gods Sanctified Ones Isa. 13. 3 17. And all the other expressions here used are very applicable to him and were verified in him He came from the East from Persia which was directly eastward both from Iudea and from Babylon and which is called the East in this very case Isa. 46. 11. He was raised up by God in an eminent and extraordinary manner as is noted both by sacred and profane Historians and therefore this very word is used concerning him and his Army not onely here but elsewhere as Isa. 13. 17. Ier. 50. 9. and 51. 1 11. To him also all the following passages agree as we shall see And although this great person action were yet to come yet the Prophet speaks of them as if they were already past as the Prophets most frequently do And as in the clause of the former Chapter he speaks of Gods People as if they were actually in the captivity of Babylon ver 27. so here he speaks of them as if they were actually brought out of Babylon by Cyrus And by this instance he pleads his cause against the Gentiles and their Idols because this was an evident proof of Gods Almighty Power and of the vanity and weakness of Idols which eminently appeared in the destruction of the Babylonians who were a People mad upon their Idols as is said Ier. 50. 38. and yet were destroyed together with their Idols Ier. 51. 47. * Chap. 46. 12 11. from the East i From a Country Eastward from Iudea as Chaldea was in part but Persia more directly called him to his foot k To march after him and under Gods Banner against Babylon Thus Baraks Army is said to be at his feet Iudg. 4. 10. Compare also Gen. 30. 30. * See Gen. 14. 14 c. gave the nations before him and made him rule over kings l Subdued Nations and their Kings before him he gave them as the dust m To be beaten by him as small as dust as is said Psal. 18. 42. Or to be put to flight as easily as the dust is scattered by the wind as the following clause expounds this to his sword and as driven stubble to his bow 3 He pursued them and passed †Heb. in peace safely n VVent on in the pursuit with great ease and safety and success even by the way that he had not gone with his feet o VVhich is added as a further evidence of Gods wonderful providence in encouraging and inabling him to march by unknown paths which hath oft proved dangerous and destructive to great Armies This also was verified both in Abraham and in Cyrus as is well known 4. Who hath wrought and done it p Whose work was this but mine * Chap. 4â—… 10. calling q Either 1. Calling them out of nothing giving to them breath and being Or 2 Calling them to his foot as he said above ver 2. disposing and employing them as he sees fit sending them upon his errands the generations from the beginning r All Persons and Generations of mankind from the beginning of the VVorld to the end of it I
I the LORD will hear them I the God of Israel will not forsake them z When my poor people are come to the greatest extremity of danger and misery then will I appear for their relief 18. I will open * Chap. 30. 25 35. 7. 44. 3. rivers in high places a Upon the Mountains where by the course of nature there are no Rivers and fountains in the midst of the Valleys b Or in the Vallies to wit in such of them as are not well watered I will make the * Psal. 107. 35. wilderness a pool of water and the dry land springs of water c These people who were like a dry and barren Wilderness I will abundantly water with my Blessing and make them fruitful and beuatiful as the next verse sheweth which may be understood either of the Iews who were in a Wilderness condition till God brought them out of it Or of the Gentiles converted to the true Religion under the Gospel 19. * Chap. 55. 1â—… I will plant in the wilderness the cedar the shittah-tree and the myrtle and the oyl-tree I will set in the desert the fir-tree and the pine and the box-tree together d Trees which are both useful and pleasant to the eye and giving a good shadow to the traveller which in those hot and parched Countryes was very comfortable Thus much is evident and confessed But what particular Trees these Hebrew words signifie seems to me improper to discourse here because onely the Learned are capable of judging in this case and they may consult my Latin Synopsis upon this and other places of Scripture where they are mentioned 20. That they may see e Or That men may see for it is an indefinite expression The sence is That all that see this wonderful change may consider it and may know that this is the work of God alone and know and consider and understand together that the hand of the LORD hath done this and the holy One of Israel hath created it 21. †Heb. cause to come near Produce your cause f The Prophet having pleaded Gods cause against the Idolatrous Gentiles whom he challenged to a dispute ver 1. he now reneweth the Challenge and gives them liberty and invitation to speak whatsoever they can on the behalf of their Idols saith the LORD bring forth your strong reasons g To prove the Divinity of your Idols saith the King of Jacob. 22. * Chap. 45. 21 46. 10. Let them h Either the Idols Or which is all one the Idolaters in the name and by the help of their Idols bring them forth and shew us what shall happen i All future events which he divides into two sorts in the following clause the former and the later as we shall see let them shew the former things k Which is not to be understood of such things as are past for such things might easily be known by men from History much more by the Devils who possessed and acted in their Idols but of such things as should shortly come to pass which may be better discerned than those things which are yet at a great distance So he propounds the easiest part first Let us try whether they can foretel those things which are eveâ—… at the door and if so we will try them further Let them tell us what things shall happen and in what order which first and which last what they be that we may †Heb. set ouâ—… heart upon them consider them l Heb. and we will set our heart to it we will allow the argument its due weight and either fairly answer it or give up our cause against Idols and know m That we may know or let us know by their information the latter end of them n The consequence of them whether the events did answer to their predictions Or what things happened next after those former things or declare us things for to come o To wit hereafter or after a long time which limitation may be easily gathered both from the opposition of this clause to the former and from the next following clause where it is so limited and explained 23. Shew the things that are to come hereafter that we may know that ye are gods p That we may have if not a certain proof yet at least a probable argument of your Deity It may be Objected that the Devil hath foretold future events by Idols but it may be answered that such predictions were but rare and oftentimes wâ—…re false and confuted by the event and generally were dark and doubtful as hath been noted and when they were verified by the event that was onely done by Divine Permission and revelation for the tryal or punishment of wicked men of which we have an instance Deut. 13. 1 2 3. and therefore doth no more prove them to be Gods than the predictions made known by God unto the Prophets proved them to be Gods yea * Jer. 10. 5. do good or do evil q Protect and Bless your Worshippers whom I intend to destroy and destroy my People whom I design to save and then you have some colour to assert your Deity But alas You can neither do good nor evil that we may be dismayed and behold it together r That I and my People may be astonished and confounded and forced to acknowledg your Godhead 24. Behold * Chap. 44. 9. 1 Cor. 8. 4. ye are ‖ Or Worse than nothing of nothing s You lately were nothing without any Being at all and now you have nothing at all of Divinity or Vertue in you and your work t Either 1. Passively your workmanship all the cost and art which is laid out upon you Or 2. Actively all that you can do Your Operations are like your Beings there is no reality in your Beings nor efficacy in your Actions ‖ Or worse than of a viper of nought an abomination is he that chooseth you u He that chuseth you for his Gods is most abominable for his folly as well as his wickedness 25. I have raised up x You neither foreknow nor can do any thing But I do now foretell and will certainly effect a great revolution and change in the World which you shall not be able to hinder one y Which word though not expressed in the Hebrew must necessarily be understood as being oft designed in the following words by the pronoun He. He understands one People Or rather one Person Prince or General together with his People or Forces as appears from the latter part of the verse Some conceive that the Prophet in this place speaks of two several persons in the first clause of Nebuchadnezzar who in Scripture is commonly said to come from the North as Ier. 1. 13 15. 4. 6. and in the next clause of Cyrus who came from the
worship of which they take so much Pleasure shall not profit and they are their own witnesses d They that make them are Witnesses against themselves and against their Idols because they very well know That they are not God's but the work of their own Hands in which there is nothing but mean matter and man's Art * Psal. 115. 4. c. they see not nor know e Or that they to wit their Idols do not see nor know have neither Sense nor Understanding that they may be ashamed f Therefore they have just Cause to be ashamed of their Folly and Stupidity in Worshipping such senseless Things 10. Who hath formed a god or molten a. graven image that is * Hab. 2 18. profitable for nothing g What Man in his Wits can esteem That a god which his own Hands have formed or melt a Graven Image understand out of the former Clause to be his God which is profitable for nothing He speaks of melting a graven image because the Image was first molten and cast in a Mould and then polished and graven with a Tool as was observed before Or thus Who art thou O Man that formest a god or meltest a graven image to Worship it which is profitable for nothing Come hither and let me reason the Case with thee Which he doth in the following Verses So this Verse is a kind of Summons to Idolaters to come and plead their own Cause 11. Behold all his fellows h Either 1. the Work-men as it follows who in this Work are Companions or Partners with him by whose cost and command the Work is done Or 2. those who any way assist or encourage him in this Work and joyn with him in worshipping the Image which he maketh shall be * Psal. 97. 7. Chap. 1. 29. 42. 17 45. 16. ashamed and the work-men they are of men i They are of Mankind and therefore cannot possibly make a god Or They are of the meanest sort of Men for so the Hebrew Word Adam sometimes signifies let them all be gathered together let them stand up yet they shall fear and they shall be ashamed together k Though all combine together and stand up with all their Might to maintain the Cause of their false gods they shall be filled with Fear and Confusion when God shall plead his Cause against them 12. * Chap. 40. 19. 41. 6. Jer. 10. 3. The smith ‖ Or with an axe with the tongs both worketh in the coals and fashioneth it with hammers l First he makes the Mettal soft and pliable by putting it among burning Coals and then he taketh it out and beateth it into what form he pleaseth It must be here noted That some of these Images were made of Brass and Iron as others were of Gold and Silver Dan. 5. 4. and worketh it with the strength of his arms yea he is hungry and his strength faileth he drinketh no water and is faint m This is mentioned Either 1. as an Argument of the vanity of Idols which cannot relieve their poor Workmen when they are ready to faint away through Hunger and Thirst and Weariness Or 2. as an Evidence of their great Zeal and industry in carrying on this Work so that they forget or neglect to eat and drink when their necessities require it This I prefer 1. Because it suits best with the next foregoing Clause He worketh with the strength of his arms i. e. fervently and putting forth all his might in the Work 2. Because the Prophet in this and the next following Verses is onely describing the mechanical part or the matter of Images and the art and labour of the Work-men in making them and afterwards proceeds to the Theological consideration of the Thing and the confutation of these Practices as we shall see 13. The carpenter n He here speaks Either 1. of the same Image which is supposed to be made of Wood and then covered with some Mettal Or 2. of another sort of Images made of Wood as the former might be made of Iron It is not material which way you understand it stretcheth out his rule he marketh it with a line o He measureth and marketh that portion of Wood by his Rule and Line of which the Idol is to be made he fitteth it with planes and he marketh it out with the compass and maketh it after the figure of a man according to the beauty of a man p In the same comely Shape and Proportions which are in a Living Man whom he designs to represent as exactly as is possible that it may remain q Or sit or dwell Which implies Either 1. that it cannot stir out of its place Or 2. that when the Image is made it is set up and fixed in its appointed place in the house r Either in the Temple appointed for it Or in the dwelling House of him that made it that he and his Family might more frequently give Worship to it and might receive Protection from it as Idolaters vainly imagined 14. He heweth him down cedars and taketh the cypress and the oak s Which afford the best and most durable Timber which he ‖ Or taketh courage strengtheneth for himself among the trees of the forest t The Sence of the Words thus rendred is That he planteth and with care and diligence improveth those Trees among and above all the Trees of the Forest that he or his Posterity may thence have Materials for their Images and those things which belong to them And this Sence seems to be favoured by the following Clause wherein it is said He planteth an Ash for this very reason Or the Sence may be this Which he suffers to grow to greater strength and largeness than other Trees of the Forest that they may be better and fitter for his use Heb. And he strengthneth himself c. And he useth all his strength among the Trees of the Forest in planting such as are proper for this end in walking hither and thither to survey which is the best of them in hewing them down and in other things relating to them he planteth an ash and the rain doth nourish it 15. Then shall it be for a man to burn for he will take thereof and warm himself yea he kindleth it and baketh bread yea he maketh a god and worshippeth it he maketh it a graven image and falleth down thereto u Having related the practices of Idolaters he now discovers the vanity and folly of them that he maketh his fire and his god of the same Materials distinguished onely by the Art of Man 16. He burneth part thereof in the fire with part thereof he eateth flesh x He dresseth Flesh for his eating he rosteth rost and is satisfied yea he warmeth himself and saith Aha I am warm I have seen the fire y I have felt the warmth of it Seeing is
me concerning the Divinity of your Idols and hear what I have said and am now about to say again in that matter ye that are escaped of the nations e The remnant of the Gentiles which shall survive those great and many destructions which I am bringing upon the heathen Nations for their abominable Idolatries and other wickedness Let these dreadful judgments upon others and Gods singular mercy in sparing you awaken you to a more impartial and serious consideration of this point and cast off those Idols which have now discovered their own vanity and inability to help those who serve them and trust in them * Chap. 44. 9 17 18. c. they have no knowledge f They hereby discover their deep ignorance and stupiâ—…ity that set up g In an high place where it may be seen and worshipped the wood of their graven Image and pray unto a god that cannot save 21. Tell ye and bring them near yea let them take counsel together h To maintain the cause of their Idols * Chap. 41 22. 43. 9. 44. 7. 46. 10. 48. 14. who hath declared this i This great work of which I have spoken concerning Babylons destruction and the redemption of Gods people from ancient time who hath told it from that time have not I the LORD and * Ver. 5 14 18 there is no God else beside me a just God and a Saviour k Whereas the Gods of the Heathens are neither Just nor Saviours to their people but wicked and the Authors and abetters of all sorts of wickedness and so far from being either able or willing to save their worshippers that they are the chief occasion of their utter destruction there is none beside me 22. Look unto me and be ye saved all the ends of the earth l Upon these considerations I advise all people upon earth from one end to the other to cast away their Idols and to turn their eyes and hearts to me expecting Salvation from me and from me onely and their labour shall not be in vain for they shall be saved the imperative being put for the future as Gen. 42. 18. and oft elsewhere And this is not onely an exhortation to the Gentiles to turn from Idols to God but a Prediction that they shall turn to him and look upon Christ who shall be the Authour of Salvation to all that obey him whether Iews or Gentiles which is confirmed by the following verse for I am God and there is none else 23. I have sworn by my self m Which is the highest and most solemn oath that is possible Heb. 6. 13. and therefore signifies that the matter here sworn is of an extraordinary importance the word is gone out of my mouth in righteousness n It is not a vain word rashly uttered and afterwards never remembred nor observed but what I sincerely speak and will most faithfully and infallibly perform and shall not * Chap. 55. 11 return o To wit unto me voyd or without effect as this phrase is more fully delivered Isa. 55. 11. It is a metaphor from Ambassadours who sometimes return to their Princes without any success in their business that unto me every * Rom. 14. 11. Phil. 2. 10. knee shall bow every tongue shall swear p Not onely the Iews but a people of all Nations shall worship me and submit to my laws which is signified by an outward act the bowing of the knee which is a posture of reverence and subjection and by one eminent part of Gods worship which is swearing by his name 24. ‖ Or surely he shall say of me In the LORD is all righteousness strength Surely shall one say q Or shall he say each or every one of those whom he now said that they should bow their knees to God and swear by him ver 23. Or it shall be said such active verbs being oft used impersonally In the LORD r By or from God alone or the Messiah who is the true Iehovah as well as man have I †Heb. righteousnesses righteousness s To justifie me from all things from which I could not be justified by the Law of Moses as is said Act. 13. 39. This plainly points us to the Messiah whose very name is the Lord our Righteousness Ier. 23. 6. and whos 's great business it was to bring in everlasting Righteousness Dan. 9. 24. and who is made unto us of God Righteousness 1 Cor. 1. 30. and strength t Support and assistance to bear all my burdens and overcome all my enemies and perform all my duties The sence is The Gentiles shall expect and obtain from Christ both Justification or forgiveness of sins by his blood and Sanctification by his Spirit even to him shall men come u The Gentiles shall come to God and Christ either 1. By constraint or necessity to be judged by him at the last day Or 2. willingly by prayer to seek and by faith to receive Righteousness and Strength from him Which seems better to agree with the foregoing clause which speaks of true believers onely Coming to Christ is put for believing on him Mat. 11. 28. Iohn 5. 10. and 6. 35 36 37. and elsewhere and all that are incensed against him shall be ashamed x Or but as this particle is oft rendred all that are c. But all his implacable enemies shall be brought to shame and punishment 25. In the LORD shall all the seed of Israel Or at y All Israelites indeed whether Iews or Gentiles all Believers who are frequently called Gods Israel in Scripture as Psal. 24. 6. Rom. 9. 6. and 11. 26. Gal. 6. 16. * be justified z Acquitted both from real guilt before God and from all false aspersions before the world for this justification of the true Israel is opposed to their enemies being ashamed ver 24. which seems to design their publick shame and condition before God and men and shall glory ‖ Shall not onely receive him but shall rejoyce and triumph in him as their God and portion CHAP. XLVI 1. BEl a The chief Idols of the Babylonians Ier. 50. 2. and 51. 44. called by proâ—…ane Historians Iupiter Belus boweth down b As the Babylonians used to bow down to him to worship him so now he boweth down and submits himself to the victorious Persians Nebo c Another of the famous Idols which used to deliver Oracles as his name signifies stoopeth their Idols were upon the beasts d Were taken and broken and the materials of them which were Gold and Silver and Brass as both Scripture and other Authors witness were carried upon Beasts into Persia. and upon the cattel ‖ Or your luggage was born your carriages e O ye Persians to whom he suddenly turneth his speech as is usual were heavy laden f
h In their Graves which are not unfitly called their Beds or sleepping Houses as their death is commonly called sleep in Scripture each one walking i Or that walketh or did walk i. e. live ‖ Or before him in his uprightness k In a sincere and faithful discharge of his duties to God and Men. Or before him i. e. before God according to the usual Phrase of Scripture as Gen. 17. 1. 1 Kin. 2. 4. 8. 25. For God is oft understood where he is not expressed but only designed by this or the like pronoun as Gen. 15. 13. and elsewhere 3 But draw near hither l To Gods Tribunal to answer for your selves and to hear what I have to say against you and to receive your sentence ye sons of the sorceress m Not by propagation but by imitation such being frequently called a Mansor Womans Sons that learn their Art or follow their Example you Sorcerers either properly or Metaphorically so called for the Jews were guilty of it both ways the seed of the Adulteress and the whore n Not the genuine Children of Abraham as you pretend and boast but begotten in Fornication upon a common Whore Which is not to be understood properly but figuratively because their dispositions and carriages were far more sutable to a bastardly brood than to Abraham's Seed 4 Against whom do ye sport your selves o Consider whom it is that you mock and scoff when you deride Gods Prophets as they did Isa. 28. 14 22. and know that it is not so much Men that you abuse as God whose Cause they plead and in whose name they speak against whom make ye a wide mouth and draw out the tongue p These are the known and common gestures of Mockers of which see Iob 16. 10. Psal. 22. 7. 35. 21. are ye not children of transgression a seed of falshood q Either an adulterous brood as was said before or a Generation of Liars whose practices grosly contradict your principles and professions who deal deceitfully and perfidiously both with God and with Men. 5 Enflaming your selves †Heb. with gods or among the oaks with idols r Heb. being enflamed c. lusting after them and mad upon them as the Phrase is Ier. 50. 38. fervent both in making and in worshipping of them as was observed Isa. 44. 12 c. It is a Metaphor borrowed from Whoredom to which Idolatry is oft compared * 2 Kin. 16. 4. under every green tree s Wheresoever you see an Idol erected which was commonly done in Groves or under great and shady trees which both defended the Worshippers from the heat of the Sun and were supposed to strike them with a kind of sacred Horrour and Reverence See on Deut. 12. 2. 2. Kin. 16. 4. 17. 10. * Ezek. 16. 20. 20. 26. slaying the children t In way of Sacrifice to their Idols after the manner of the barbarous Heathens of which see on Lev. 18. 21. Deut. 12. 31. 2 Kin. 21. 6. 23. 10. in the valleys u Or besides the brooks which run in valleys which was most commodious for such bloody work He seems to allude to the valley of Hinnom in which these cruelties were practised Ier. 7. 31. through which also the Brook Kidron is supposed to have run under the clifts of the rocks x Which they chose either for shade or for those dark vaults and hollow places which were either by Nature or Art made in rocks and which were convenient for and frequently appointed to idolatrous uses 6 Among the smooth stones of the stream is thy portion y Thou hast chosen for thy portion those Idols which were either made of those smooth stones which were cast up by Rivers or which were worshipped upon Altars made of such stones or which were worshipped by the sides of Brooks or Rivers where such smooth stones commonly lie they are thy lot z Thou hast forsaken me and chosen Idols for the great object of thy Worship and Trust. even to them hast thou poured a drink-offering thou hast offered a meat-offering a For the Devil is Gods Ape and Idolaters used the same Rites and offerings in the Worship of Idols which God had prescribed in his own Numb 15. 4 c. Should I receive comfort in these b Should I be pleased with such a people and such Actions Must I not needs be highly provoked and shew my displeasure by an exemplary punishment of such wicked and foolish Actions This is an usual Figure called Meiosis or Litotes when less is said and more is understood 7 * Ezek 16. 16 25. Upon a lofty and high mountain c In high places which were much used for religious Worship both by Israelites and by Heathens hast thou set thy bed d Thine Altar as appears from the Sacrifice here following in which thou didst commit spiritual Whoredom with Idols Compare Ezek. 23 17 41. even thither wentest thou up to offer sacrifice 8 Behind * Ezek. 8. 10. 23. 14. the doors also and the posts e Which by a Figure called Hendiaduo may be put for the door-posts as it is expressed Deut. 11. 20. Behind the posts of the doors of thine House where the Heathens are said to have placed their tutelary gods to whose protection they committed themselves and their Houses that so they might have their Eyes and Minds upon them whensoever they went out or came in Here also the Israelites might put them in some close corner that they might keep them secret it being opprobrious and oft times dangerous for them to worship Idols hast thou set up thy remembrance f Those Images or Monuments and tokens which thou didst make and set up there as remembrances of those Idol-gods whom they represented or to whom they belonged He saith thy remembrance in opposition to Gods remembrances or to that Writing of Gods Law upon their door-posts which God prescribed to keep him and his Law in their remembrance Deut. 6. 9. 11. 20. for thou hast discovered thy self to another than me f Thou hast uncovered thy nakedness i. e. prostituted thy Body as that Phrase commonly signifies to others besides me thine Husband Heb. from with me departing from me or as it were rising out of my Bed thou hast uncovered or prostituted thy self to others like an impudent and insatiable strumpet and art gone up g Into the Adulterous Bed as this very word is used Gen. 49. 4. thou hast enlarged thy bed h That it might receive many Adulterers together Thou hast multiplied thine Idols and Altars and ‖ Or hewed it for thy self larger than theirs made a covenant with them i Thou hast covenanted to serve them and to expect help from them But because the verb here used being thus put by itself never signifies to make a Covenant it seems to be
a Meiosis for not railing the LXX render it muttering which is an incompleat kind of speaking whereby we reproach another in low informed undigested Expressions But it seems here rather to signifie Affliction not only because the word used in this place doth properly so signifie but because it is most agreeable to the matter discoursed of and the Chaldee render it violence and then the sence is speaking words of affliction or that will vex and grieve like those words of Nabal to Davids Servants 1 Sam. 25. 10 11. Prov. 18. 23. And thus it relates to their harsh and unjust Commands wherewith they were wont to burden their Servants a Synecdoche of the kind l They made great complaint v. 3. that God took no notice of their Services which complaint God seems now to satisfie q. d. these conditions observed call upon me and thou shalt see I will regard Psal. 34. 15. See Isa. 1. 18. 10 And if thou draw out m Or open as when we break open a Store or Magazine to satisfie the wants of the needy it implies Bounty and Liberality A Phrase contrary to that of shutting up the Bowels 1 Joh. 3. 17. thy soul n Thy affection i. e. thy pity and compassion a Metonymy of the Subject as one that condoles with them in their misery affectionately and with delight Rom. 12. 8. 2 Cor. 9. 7. God loves a chearful giver as well as a liberal giver not grudgingly not of constraint not because thou must but because thou wilt not out of necessity but of choice Compassion and Mercy in a work is more than the work of Mercy itself for this is somthing only without a man but the other is somthing from within and of himself This argues a Sympathy which the other doth not all without this being as nothing 1 Cor. 13. 3. to the hungry and satisfie o Here the Prophet notes the work that is to be done as in the former Expression the affection wherewith it is to be done otherwise it would be no more than what the Apostle Iames reproves Iam. 2. 15 16. and the Psalmist joyns them both together Psal. 37. 21. And then further it implies a compleat and proportionable answering of his wants that the supply answer the necessity that is be such as may satisfie not barely keep him from starving the afflicted soul p i. e. The person afflicted with wants then shall thy light rise q This is the same promise and expressed in the same figure as in ver 8. See the same phrase opened there The Hebrews delight to express the same things often by a little altering of the phrase onely here it seems to be carried to an higher degree There the Light shall break forth but here Light shall be in obscurity in obscurity and thy darkness be as the noon day r In the very darkness of the affliction itself thou shalt have comfort Psal. 112. 4. There it shall be as the morning still increa sing here as the noon-day in its Zenith and height of perfection which shall be without so much as any shadow of affliction 11 And the LORD shall guide thee s Viz. like a Shepherd Psal. 23. 1 2 3. or as the Vulgar shall give thee rest and so it may relate to the rest that God would give them in Iudea upon their return from Captivity as answering to their complaints in Babylon Lam. 5. 5. And he adds continually to shew that his conduct and blessing shall not be momentary or of a short continuance but all along as he did to Israel in the Wilderness not leaving them till he brought them into Canaan continually and satisfie thy soul * Or thee in †Heb. droughts drought t Heb. Droughts or drought of droughts which being in the plural number notes extremity of drought Psa. 78. 72. Skilfulnesses that is great skill And Prov. 1. 20. Wisdoms i. e. exeellent wisdom and consequently great scarcity and famine The meaning is that when thy lot shall fall in the extremity of such a condition either as to time or place he will abundantly satisfie thy soul i. e. thee by a Synecdoche thou shalt have plenty when others are in scarcity and ‖ Or make nimble thy bâ—…nes make fat thy bones u Or make nimble and so the expression relates to bones full of marrow which causeth agility and nimbleness a state of health and strength see Prov. 15. 30. Or it notes chearfulness which is often the cause of bones well covered with fat therefore a broken or a sorrowful spirit is said to dry up the bones Prov. 17. 22. This may be spoken in opposition to the sad effects of Famine whereby the flesh is consumed away that it cannot be seen and the bones that were not seen stick out Iob 33. 21. they cleave to the skin Psa. 102. 5. And thus it may have respect to their afflicted estate in Babylon where they complain that their bones were broken Laâ—… 3. 4. but now in their return their bones should not only be made whole but strong and in good condition see Psal. 51. 8. Our English Annotations after divers senses given chuse to close with the Vulgar Translation he will deliver or set free thy bones and so the word doth signifie Prov. 11. 8 9. Some make each expression of these promises to answer as suitable and conditional rewards of their several duties ex gr If thou conduct the cast-outs and harbourless to thy house ver 7. God will guide and conduct thee continually If thou draw forth thy soul to the hungry so as to satisfie them ver 10. God will satisfie thee in a time of drought and in famine thou shalt have sufficient Psal. 33. 19. If thou let the oppressed go free and break every yoke ver 6. 9. then God will make thy bones to rejoyce by delivering them from their burdens i. e. if thou wilt free them he will free thee And if thou continue thus to draw forth thy soul that it be ever running to the refreshing of the needy thou shalt be as a spring of waters that shall never fail thee but like the Widdows Oil ever flowing If thou relieve the poor thou shalt never be poor but as a well watered garden alwaies flourishing see Prov. 3. 9 10. and thou shalt be like a watered garden x Like a Garden for the pleasure and beauty of it a Paradise like a garden watered for the continual flourishing of thy estate there shall be no withering or decay upon thy prosperous condition Psal. 1. 3 4. contrary to what is said of the wicked Psal. 37. 2 10 20 35 36. And thus Ieremiah speaks of the return of this same People Ier. 31. 12. and like a spring of water whose waters †Heb. lâ—…e or deceive fail not y Heb. deceive not a Metaphor which further notes also the continuance of this flourishing state which will not be
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce