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
punishments to them that he should †Heb. 〈◊〉 enter into judgment with God u Thereby to give him any pretence or occasion of entring into judgment with him or condemning his proceedings for which there might seem to be some colour if God did lay upon Man more than right And therefore thou O Iob hadst no cause for thy complaints against God 24. He shall break into pieces mighty men †Heb. withâ—… 〈◊〉 〈◊〉 without number x Neither their greatness nor their numbers can secure them from the stroke of God's justice and set others in their stead y i. e. Give away their power and dignity to others who shall come in their place 25. Therefore he knoweth their works z i. e. Hence it appears that he knows all their evil works because he judgeth them for them God or men are oft times said in Scripture to know or do a thing when they onely manifest their knowing and doing of it Or Because c. as this Particle is used Isa. 26. 14. 6â—… 7. So this is subjoined as the ground or reason why he punisheth them as is related both in the foregoing and in the following words because he sees all their wicked designs and actions and he overturneth them in the night a i. e. When they are at rest and secure at midnight as it is v. 20. Or he turneth or bringeth upon them the night to wit of calamity and tribulation as the next words explain it and as the words night and darkness are oft used Or he turneth the night to wit into day i. e. He knoweth all their deeds of darkness and bringeth them to light See above v. 22. so that they are †〈…〉 destroyed b Heb. and or then or therefore for both these ways this Particle is sometimes used they shall be destroyed or broken to pieces 26. He striketh them as wicked men c i. e. As he useth to smite wicked men with a grievous and terrible stroke Comp. Isa. 27. 7. Or for wicked men or because they are wicked men therefore he destroys them without any regard to their quality †〈◊〉 in the 〈◊〉 of beâ—… in the open sight of others d In publick view for their greater shame and for the greater glory of God's justice and for the greater terrour of other oppressours and comfort of the oppressed 27. Because they turned back †〈…〉 from him e From the God whom they or their Progenitors had owned and his Laws which God hath written in the minds of all men Rom. 2. 14 1â—… and it may be from the practice of the true Religion which sometimes they professed and * 〈◊〉 28. 5. 〈◊〉 â—… 12. would not consider f Or understand They did not desire noâ—… endeavour to know them at least practically or to any good purpose any of his ways g Either 1. God's providential ways They did not lay to heart any of God's judgments inflicted upon such Oppressours as themselves which should have given them warning but boldly persisted in the same wicked courses Or 2. His precepts oft called his ways because he hath appointed them for us to walk in For these ways they were in a special manner obliged to consider and practise and the next Verse giveth us an instance of their backsliding from these ways 28. So that they cause the cry of the poor to come l Heb. To bring c. which is ambiguous and may be read either 1. that he i. e. God might bring c. So this is a reason why God smoâ—… them c. as is said v. 26. Or 2. that they i. e. those wicked men might bring c. and so these words contain either 1. a reason of what was last mentioned to wit why they would not consider nor walk in Gods ways because they were resolved to oppress the poor and give them cause to cry unto God which they neither would nor could have done if they had throughly understood and considered Gods ways or 2. an evidence or instance of it wherein it did appear that they had turned back from God c. unto him i i. e. Unto God as the following words imply it being God's work to â—…ear the cry and plead the cause of the afflicted or oppressed Others Upon him or upon them or upon each of them to wit of the Oppressours upon whom the cry of the oppressed is said to come because the vengeance of God is by that cry brought down upon them and he heareth the cry of the afflicted k He delivereth the oppressed by taking the Oppressour away 29. * Chap. 12. 〈◊〉 When he giveth quietnesâ—… l Either to the poor and oppressed Persons last mentioned or to any other Person or People as it follows who then can make trouble m No Man or Creature can hinder God's design and work and when he hideth his Face n i. e. Withdraws his favour and help from them and â—…ereby exposeth them to all Oppressions or calamities who then can behold him o i. e. Who can look up to God with chearfulness or confidence to desire or expect his help Or rather who 〈◊〉 will look upon him or regard him to wit so as to pitty or suecour him Iâ—… God be against him what man will or dare be for him all men will â—…orsake and oppose him and so he will be utterly lost For this who answers to the who in the former branch of the Verse and both of them speak oâ—… Man and his act as opposed unto God and to his act whether it be done against a Nation or against a man only p The case is the same in both God can carry on his work either of Mercy or Justice as easily and as irreâ—…istibly upon an whole Nation or People as upon one particular Person 30. That the hypocrite reign not lest the People be ensnared q Having said that God could and would carry on his own work and design effectually whether against one Man or against an whole People he now proceeds to give a further instance of God's mighty power above and against the greatest Monarchs in whom their own and Peoples strength seem to be united yet all together cannot oppose God in his work God when he pleaseth can and doth so order affairs that the Hypocrite i. e. the profane wicked Prince as one of the Kings of Iudah is called Ezek. 21. 25. Bad Princes being called Hypocrites because they do commonly cover all their Oppressions and injuries and impâ—…eties too with the specious preâ—…ence of Justice and the publick good and the discharge of their trust and duty may not reign i. e. may not continue his reign and tyranny that he may and shall by his Soveraign power and omnipotent Providence be deprived of his Kingdom â—…est the people be â—…red i. e. lest the people should be longer and more and more
proper name of the place where that happened and which also was called Massah as is evident from Exod. 17. 7. and Deut. 33. 8. and as in the day of temptation p In the day in which you tempted me Or as in the day of Massah i. e. when you were at Massah in the wilderness 9 When q Or In which place Which may belong either to Meribah and Massah or to the Wilderness last mentioned Or Surely as this word is oft used in Scripture as hath been observed once and again your fathers tempted me proved me and saw r Or Although or After that they saw or had seen Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of Gods power and goodness to them my works s Both my works of mercy which gave them abundant cause to trust me and my works of justice for which they had reason to fear and please me Heb. my work to wit that great and stupendous work of bringing my people out of Egypt with a strong hand and of conducting them safely through the Red Sea into the Wilderness and of destroying the Egyptians For not many more of Gods great works were done before they came to Meribah 10 Forty years long was I grieved with this generation s Or rather with that generation which then lived who were your Ancestors and said It is a people that do err in their hearts t They do not onely sin through infirmity and the violence and surprizal of temptations but their hearts are unsincere and inconstant and given to backsliding and therefore there is no hopes of their amendment Compare Psal. 78. 8. and they have not known u Or they do not know to wit with a practical and useful knowledge as that word commonly notes in Scripture They did not rightly understand nor duly consider nor seriously lay to heart They remain ignorant after all my teachings and discoveries of my self to them my ways x Either 1. my laws or statutes which are frequently called Gods ways Or rather 2. my works as it is expressed v. 9. which also are commonly so called They did not know nor consider and remember those great things which I had wrought for them and among them 11 Unto whom I sware in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath of which we read Numb 14. †〈◊〉 if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land which is called the rest Deut. 12. 9. See also 1 Chron. 23 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age not as a matter of meer speculation but as an instruction for all after Ages and particularly for those Israelites who should live in the times of the Messias that they should take heed of falling after the same example of unbelief as the Apostle insers from this place Heb. 4. 11. PSAL. XCVI This Psalm was composed by David upon occasion or at the time of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion as may be gathered by comparing it with 1 Chron. 16. 7. 23 24 c. where almost the whole Psalm is to be found But as the Ark was an evident type of the Messiah which David very well knew as hath been oft noted before so Davids thoughts or at least the design of Gods spirit which indited this Psalm was extended beyond and above it even to the times of the Messiah and to his glorious and universal Kingdom in which not the Jews onely but the Heathen Nations also should worship the true God and kiss his Son the Messiah 1 O * â—… Chron. 16. â—… 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion not the removal of the Ark wherein there was nothing new but an inconsiderable circumstance of place and that not yet fixed but the coming of the Messiah and the confirming of the New Covenant by his blood and the calling of the Gentiles sing unto the LORD all the earth b All the Nations of the Earth who shall then partake of those great blessings and priviledges which are now peculiar to Israel 2 Sing unto the LORD bless his name shew forth his salvation c That great work of the redemption and salvation of the World by the Messias from day to day 3 Declare his glory among the heathen his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come 4 For the LORD is great and greatly to be praised * Psal 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it 5 For all the gods of the nations are idols f Or nothings as they are called 1 Cor. 8. 4. and 10. 19. or vain things as the word signifies and is translated by others The sence is Though they have usurped the name and place of the Divine Majesty yet they have nothing of his nature or power in them but the LORD made the heavens 6 Honour and majesty are before him g i. e. In his presence like beams shot out from his face who is the Sun of righteousness There is an unconceivable glory and majesty in his countenance and in the place of his presence strength and beauty are in his sanctuary h Or in his holy place where he records his name and affords his presence There are the manifestations of Gods power and grace or goodness and all his perfections 7 Give unto the LORD O ye kindreds of the people i Or O ye families of the people of the World And the word families may be understood either 1. strictly and properly and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations but onely to some persons taken out of every people and nation as it is expressed Revel 5. 9. or 2. more largely for nations as it is taken Gen. 12. 3. Ier. 25. 9. Zech. 14. 18. and so it may be implied that not onely some few of the Heathen people should be brought to the acknowledgment and worship of the true God as was usual in the times of the Old Testament but that whole Nations should come in to the Church of God together give unto the LORD k Ascribe to him or acknowledge to be in him glory and strength 8 * Psal. 29. â—… 2. Give unto the LORD the glory †Heb. of his name due unto his name bring an offering and come into his courts l Into
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
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
another 4 And thou shalt make loops d Which together with the taches were for the joyning the curtains together as appears from verse 11. which way of conjunction was most convenient for the often taking them down and setting them up of blue upon the edge of the one curtain from the selvedge e Or from or in the extremity or end or edge Heb. lip in the coupling f i. e. In the place where the two curtains are coupled together and likewise g The second curtain is to be made exactly like the first shalt thou make in the uttermost edge of another curtain in the coupling of the second 5 Fifty loops shalt thou make in the one curtain and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second that the loops may take hold one of another 6 And thou shalt make fifty taches of gold and couple the curtains together with the taches h Or hooks or buttons which were put into the loops to unite and fasten the curtains and it shall be one Tabernacle 7 And thou shalt make curtains of goats hair i Spun Exod. 35. 26. and woven into a stuffe like our camlet to be a covering k To be put next above the curtains upon the tabernacle eleven curtains shalt thou make 8 The length of one curtain shall be thirty cubits and the breadth of one curtain four cubits and the eleven curtains shall be all of one measure 9 And thou shalt couple five curtains by themselves and six curtains by themselves and shalt double the sixth curtain l For the better security of the inward covering in the forefront of the tabernacle 10 And thou shalt make fifty loops on the edge of the one curtain that is out-most in the coupling and fifty loops in the edge of the curtain which coupleth the second 11 And thou shalt make fifty taches of brass and put the taches into the loops and couple the ‖ Or covering tent together that it may be one 12 And the remnant that remaineth of the curtains of the tent the half curtain that remaineth shall hang over the side of the tabernacle 13 And a cubit on the one side and a cubit on the other side †Heb. in the remainder or surphisage of that which remaineth in the length of the curtains of the tent it shall hang over the sides of the tabernacle on this side and on that side to cover it 14 And thou shalt make a covering for the tent of rams skins died red and a covering above of badgers skins m To preserve the rest from the injury of the weather 15 And thou shalt make boards for the tabernacle of shittim-wood standing up 16 Ten cubits shall be the length of a board and a cubit and an half shall be the breadth of one board 17 Two †Heb. hands tenons n Heb. hands i. e. parts of the boards so cut and framed that like hands they may take hold of and be fastned into the sockets ver 19. shall there be in one board set in order one against another thus shalt thou make for all the boards of the tabernacle 18 And thou shalt make the boards for the tabernacle twenty boards on the south-side southward 19 And thou shalt make fourty sockets o Or bases or pedestals or seet upon which the boards stood and to which they were fastned of silver under the twenty boards two sockets under one board for his two tenons and two sockets under another board for his two tenons 20 And for the second side of the tabernacle on the north-side there shall be twenty boards 21 And their fourty sockets of silver two sockets under one board and two sockets under another board 22 And for the sides of the tabernacle westward thou shalt make six boards 23 And two boards p Which were of another fashion than the former as may be gathered both from the distinct nomination and use of them and from the laws of building And whereas the rest were but single boards these were double for greater strength and conveniency of joyning them together shalt thou make for the corners of the tabernacle in the two sides 24 And they shall be †Heb. twinned coupled together q Heb. as twins i. e. equal and equally joyned together and exactly answering one to the other beneath and they shall be coupled together above the head of it unto one ring r Which ring was exactly in the corner and with the help of the bars kept the corner-boards and with them the other boards of the Tabernacle close together But you must note that here were two rings in each corner the one in the upper the other in the lower parts thus shall it be for them both they shall be for the two corners 25 And they shall be eight boards and their sockets of silver sixteen sockets two sockets under one board and two sockets under another board 26 And thou shalt make bars s By bars you may understand either 1. Several rows or orders of bars one bar beginning at the end of the other and each containing 4 cubits in length and all together 20 cubits which was the length of the Tabernacle or 2. single bars which seems truer 1. because the word signifies bars not rows of 〈◊〉 And why should we go from the proper signification of the word without cause 2. if bars be put for rows of bars there must be 5 rows of bars on a side there being so many bars said to be on a side But the abettors of that opinion allow only 4 rows of bars on a side and it is apparent the middle bar which is one of the five is but one single bar ver 28. and therefore it may be presumed the rest were so too 3. the name of the middle bar implyes that of the other 4 bars two were above it and two below it Obj. But if they were each single bars reaching the whole length of the building why is it said peculiarly of the middle bar that it should reach from end to end or from extremity to extremity ver 28. Ans. This may be peculiarly said of this either because the other four might want something of the just length of the building or because the middle bar might stand out beyond the two ends of it for conveniency of carriage of the building of shittim-wood five for the boards of the one side of the tabernacle 27 And five bars for the boards of the other side of the tabernacle and five bars for the boards of the side of the tabernacle for the two sides westward t There was but one side westward Either therefore here is a transposition of the Hebrew words which is usual and the words are thus to be placed and rendred westward looking to both sides or west-ward according to both the other sides
inordinate both in the desire and use of them because there they buried the people that lusted 35 And the people journeyed from Kibroth-hattaavah unto Hazeroth t Of which place see on Numb 33. 17. and Deut. 1. 1. and †Heb. they were in c. abode at Hazeroth CHAP. XII 1 AND Miriam and Aaron a Whom God permitted to murmur against their brother partly to exercise and discover the admirable meekness and patience for the instruction of after ages and partly that by this shaking Moses his authority might take the deeper root and the people might be deterred from all sedition and rebellion against him by this example Miriam seems to be first named because she was the chief instigatour or first mover of the sedition wherefore she also is more eminently punished spake against Moses because of the ‖ Or Cushite Ethiopian woman b Which was either 1. Zipporah who is here called an Ethiopian in the Hebrew a Cushite because she was a Midianite the word Cush being generally used in scripture not for Ethiopia properly so called below Egypt but for Arabia as some late learned men have evidently proved from 2 King 19. 9. 2 Chron. 21. 16. Ezek. 29. 10. and 30. 8 9. Hab. 3. 7. and other places If she be meant as it is commonly conceived I suppose they did not quarrel with him for marrying her because that was done long since but for indulging her too much and being swayed by her and her relations by whom they might think he was perswaded to make this innovation and to chuse seventy Rulers as he had been formerly Exod. 18. by which copartnership in government they thought their authority and reputation much diminished especially when no notice was taken nor use made of them in the choice but all was done by the direction of Moses and for his assistance in the government And because they durst not accuse God who was the chief agent in it they charge Moses his instrument as the manner of men is or 2. some other woman though not named in Scripture whom he married either whilest Zipporah lived or rather because she was now dead though that as many other things be not recorded For as the quarrel seems to be about his marrying a stranger so it is probable it was a late and fresh occasion about which they contended and not a thing done 40 years agoe And it was lawful for him aswell as any other to marry an Ethiopian or Arabian woman provided she were as doubtless this woman was a sincere proselyte which were by the law of God admitted to the same priviledges with the Israelites Exod. 12. 48. so there might be many reasons why Moses might chuse to marry such a person rather than an Israelite or why God so ordered it by his providence either because she was a person of eminent worth and vertue or because God intended that the government should not be continued in the hands of Moses his children and therefore would have some political blemish to be upon the family as being strangers by one parent And this they here urge as a blemish to Moses also whom he had married for * Exod. 2. 21. he had †Heb. taken married an Ethiopian woman 2 And they said Hath the LORD indeed spoken only by Moses * Mic. 6. 4. hath he not spoken also by us c Are not we Prophets as well as he so Aaron was made Exod. 4. 15 16. and so Miriam is called Exod. 15. 20. See also Mic. 6. 4. And Moses hath debased and mixed the holy seed which we have not done Why then should he take all power to himself and rule and make rulers as he pleaseth without consulting us in the case And the LORD heard it d i. e. Observed their words and carriage to Moses 3 Now the man Moses was very meek e This is added as the reason why Moses took no notice of their reproach but was as one that heard it not and why God did so speedily and severely plead Moses his cause because he did not avenge himself Quest. 1. Did it become Moses thus to commend himself Answ. 1. The holy pen-men of Scripture are not to be measured or censured by other profane Writers because they are guided by special instinct in every thing they write and as they oft-times publish their own and their near relations greatest faults where it may be useful to the honour of God and the edification of the Church in after ages so it is not strange if for the same reasons sometimes they commend themselves especially when they are forced to it by the insolence and contempt of their adversaries which was Moses his case here in which case St. Paul also commends himself 2 Cor. 11. 5 c. and 12. 11 12. Which they might the better do because all their writings and carriage made it evident to all men that they did not this out of vain glory and that they were exalted above the affectation of mens praises and the dread of mens reproaches 2. This might be added as some other clauses were by some succeeding Prophet which was no disparagement to the authority of the holy Scriptures seeing it is all written by one hand though â—…ers pens be used by it Quest. 2. How was Moses so meek when we oft-times read of his anger as Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16. Numb 16. 15. and 20. 10 11. compared with Psal. 106. 32 33. Answ. 1. The meekest men upon earth are provoked sometimes yea oftner then Moses was 2. True meekness doth not exclude all anger but onely such as is unjust or immoderate or implacable Moses was and ought to be angry where God was offended and dishonoured as he was in almost all the places alledged above all the men which were upon the face of the earth 4 And the LORD spake suddenly f Partly to shew his great respect unto Moses and unto the grace of meekness and partly to stifle the beginings of the sedition that this example might not spread amongst the people who had too much of that leaven among them unto Moses and unto Aaron and unto Miriam Come out g To wit out of your private dwellings and from amongst the people both that you may not infect them by such scandalous words and partly that you may know my pleasure and your own doom ye three unto the tabernacle of the congregation and they three came out 5 And the LORD came down in the pillar of the cloud and stood in the door of the tabernacle h Where they stood wit hout not being admitted into the Tabernacle as Aaron used to be which is noted as a sign of Gods displeasure and called Aaron and Miriam and they both came forth 6 And he said Hear now my words if there be a prophet among you i If you be Prophets as you pretend yet know there
21. and 35. 17. and partly from the nature and business of this feast wherein there being so many extraordinary sacrifices to be offered and feasts made by the people upon the sacrifices and two days of solemn assemblies it is not probable that they would absent themselves from these solemn services for the performance whereof they came purposely to Ierusalem Or 2. The morning after the first day and so they were permitted to go then and possibly some that lived near Ierusalem might go and return again to the last day of solemn assembly But the former seems more probable and go unto thy tents l i. e. Thy dwellings which he calls Tents as respecting their present state and withal to put them in mind afterwards when they were settled in better habitations that there was a time when they dwelt in Tents 8 Six dayes m To wit besides the first day on which the passeover was killed or rather besides the seventh and the last day which is here mentioned apart not as if leavened bread might be eaten then for the contrary was evident from many places but because there was something more to be done to wit a solemn assembly to be kept So in all there were seven dayes as it is said Exod. 12. 15. Levit. 23. 6. Numb 28. 17. thou shalt eat unleavened bread and on the seventh day shall be a †Heb. restraint solemn assembly to the LORD thy God thou shalt do no work therein 9 * Exod 23. 16. Lev. 23. 15. Num. 28. 26. Seven weeks n Of which see on Exod. 34. 22. Levit. 23. 10 15. thou shalt number unto thee begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn o i. e. To reap thy corn thy Barly when the first-fruits were offered Levit. 23. 10 11. 10 And thou shalt keep the feast of weeks p i. e. Of Pentecost Act. 2. 1. unto the LORD thy God with a ‖ Or sufficiency tribute of a free-will-offering of thine hand which thou shalt give q Over and besides what was appointed Levit. 23. 17 20. Numb 28. 27 31. unto the LORD thy God according as the LORD thy God hath blessed thee 11 And thou shalt rejoyce before the LORD thy God thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite that is within thy gates and the stranger and the fatherless and the widow that are among you in the place which the LORD thy God hath chosen to place his Name there 12 And thou shalt remember that thou wast a bond-man in Egypt and thou shalt observe and do these statutes 13 Thou shalt observe the feast of tabernacles r Of which see on Exod. 23. 16. Levit. 23. 34. Numb 29. 12. seven days after that thou hast gathered in thy †Heb. floor and they winepress corn and thy wine 14 And thou shalt rejoyce in thy feast thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite the stranger and the fatherless and the widow that are within thy gates 15 Seven dayes shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose because the LORD thy God shall bless thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoyce s To wit in God and the effects of his favour praising him with glad heart 16 * Exod. 23. 14 17. and 34. 23. Three times in a year shall all thy males t Not the Women partly because of their infirmity and unfitness for many journeys partly because the care of their children and families lay upon them and partly because they were sufficiently represented in the men appear before the LORD thy God in the place which he shall chuse in the feast of unleavened bread and in the feast of weeks and in the feast of tabernacles * Exod. 34. 20. they shall not appear before the LORD empty 17 Every man shall give †Heb. according to the gift of his hand as he is able according to the blessing of the LORD thy God which he hath given thee 18 Judges u Chief Magistrates to examine and determine causes and differences and officers x Who were inferiour and subordinate to the other to bring causes and persons before them to acquaint people with the mind and sentence of the Judges and to execute their sentence See Deut. 20. 5 9. Ios. 1. 10 11. and 3. 2 3. shalt thou make thee in all thy gates y i. e. Thy Cities which he here calls gates because there were seats of judgment set Compare 1 Chron. 23. 4. which the LORD thy God giveth thee throughout thy Tribes and they shall judge the people with just judgement 19 Thou shalt not wrest judgement z i. e. Not give a perverse forced and unjust sentence See on Exod. 23. 8. thou shalt not †Heb. acknowledge respect persons a i. e. Not give sentence according to the quality of the person his riches or poverty friendship or enmity but according to the justice of the cause * Exod. 23 8. Lev. 19. 15. neither take a gift for a gift doth blind the eyes of the wise b Corrupts and byasseth his mind that as he will not so oft-times he cannot discern between right and wrong and pervert the ‖ Or 〈◊〉 words of the righteous c Either 1. The words i. e. The sentence of those Judges who are inclined and used to do righteous things and have the repute of righteous men it makes them give wrong judgment Or 2. The words i. e. The matters or causes as word oft signifies of righteous persons or of them whose cause is just 20 †Heb. 〈◊〉 justice That which is altogether just d Heb. Righteousness Righteousness i. e. nothing but Righteousness in all causes and times and to all persons equally Compare Isa. 26. 7. shalt thou follow that thou mayest live and inherit the land which the LORD thy God giveth thee 21 Thou shalt not plant thee a grove of any trees e Because this was the practise of Idolaters 1 King 15. 13. and might be an occasion of reviving Idolatry See Iudg. 3. 7. 1 King 14. 23. and 16. 33. and 18. 19. near unto the altar of the LORD thy God which thou shalt make thee 22 * Lev. 26. 1. Neither shalt thou set thee up any ‖ Or 〈◊〉 〈◊〉 pillar image f Heb. statue whether with a picture or representation or without it as the Idolaters used to worship smoothed and polished stones or pillars without any image upon them which the LORD thy God hateth CHAP. XVII 1 THou * chap. 1â—… 11. Mal. 1. 8. shalt not sacrifice unto the LORD thy God any bullock or ‖ Or gâ—… sheep a i. e.
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
the Ephraimites and the Manassites By Gileadites here they seem principally to mean the Manassites beyond Iordan who dwelt in Gilead as appears from Deut. 3. 13. Iosh. 17. 1 5 6. And although other Gileadites were joyn'd with them yet they vent their passion against these principally because they envied them most partly because they seem to have had a chief hand in the Victory Iudg. 11. 29. And partly because they were more nearly related to them and therefore more obliged to desire their Conjunction with them in the War These they here opprobriously call fugitives i. e. such as had deserted their Brethren of Ephraim and Manasseh and for some worldly advantage planted themselves beyond Iordan at a distance from their Brethren and were alienated in Affection from them and carried on a distinct and separate Interest of their own as appears by their Monopolizing the glory of this Success to themselves and excluding their Brethren from it According to the Hebrew the words lie and may be rendred thus Therefore so chi is oft rendred they said Fugitives of Ephraim are ye i. e. Ye Ephraimites are meer run-aways for the words next foregoing are the men of Gilead smote Ephraim And having told you what they said because the Pronoun they was ambiguous he adds by way of Explication who said it even the Gileadites and they said it when they had got the advantage over them and got between them and home as the next verse shews being between Ephraim and Manasseh i. e. Having taken the passages of Iordan as it follows which lay between Ephraim and that part of Manasseh which was beyond Iordan Or these latter words may be rendred thus And the Gileadites were between Ephraim and Manasseh So there is only an Ellipsis of two small words which are oft defective and to be understood in Scripture Or thus And the Gileadites were in the midst of the Ephraimites and in the midst of the Manassites to wit those Manassites who ordinarily lived within Iordan who possibly were confederate with the Ephraimites in this quarrel And so the meaning is they followed close after them and overtook them and fell upon the midst of them and smote them and they sent a party to intercept them at the passages of Iordan as it here follows 5 And the Gileadites took the passages of Jordan before the Ephraimites and it was so that when those Ephraimites which were escaped h Heb. The fugitives of Ephraim as before for the Hebrew words are the same Which may make the latter Exposition of the foregoing words more probable to wit that it is not the Gileadites but the Ephraimites who are there as well as here so called because they were smitten before Iepthah and fled from him said Let me go over that the men of Gilead said unto him Art thou an Ephraimite If he said Nay i To avoid the present danger 6 Then said they unto him Say now Shibboleth k Which signifies a stream or river which they desired to pass over so it was a word proper for the occasion and gave them no cause to suspect the Design because they were required onely to express their desire to go over the Shibboleth or River and he said Sibboleth l It is well known that not only divers Nations but divers Provinces or parts of the same Nation who use the same Language differ in their dialect and manner of pronunciation for he could not frame to pronounce it right m Or rather he did not frame or direct himself to speak so or to speak right i. e. So as he was required to do it The Hebrew Text doth not say that he could not do it but that he did it not because he suspecting not the design of it uttered it speedily according to his manner of Expression Then they took him and slew him at the passages of Jordan and there fell at that time n Not in that place at the passages of Iordan but in that Expedition being slain either in the Battel or in the Pursuit or at Iordan of the Ephraimites forty and two thousand 7 And Jephthah judged Israel six years then died Jephthah the Gileadite and was buried in one of the cities o Heb. In the cities The Plural Number put for the Singular as Gen. 19. 29. where Lot is said to dwell in the cities i. e. one of the Cities And 1 Sam. 18. 21 the twain is put for one of the twain and Iudg. 18. 14. Houses for house and Ionah 1. 5. The sides for one of the sides of Gilead 8 ¶ And after him Ibzan of Bethlehem p Either that in Iudah of which Matt. 2. 6. Or that in Zebulun Iosh. 19. 15. judged Israel 9 And he had thirty sons and thirty daughters whom he had sent abroad and took q i. e. Took them home for Wives to hip Sons See Gen. 24. 67. and 31. 50. Deut. 21. 12. 2 Sam. 11. 27. in thirty daughters from abroad for his sons And he judged Israel seven years 10 Then died Ibzan and was buried at Bethlehem 11 And after him Elon a Zebulonite judged Israel and he judged Israel ten years 12 And Elon the Zebulonite died and was buried in Ajelon in the country of Zebulun r This is added to distinguish it from other Asalons of which see Iudg. 1. 35. 1 Chron. 6. 69. and 8. 13. 13 ¶ And after him Abdon the son of Hillel a Pirathonite judged Israel 14 And he had forty sons and thirty ‡ Heb. Sons sons nephews that * Chap. 5. 10. and 10. 4. rode on threescore and ten ass colts and he judged Israel eight years 15 And Abdon the son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim in the mount of the Amalekites s So called from some remarkable Exploit done either by or upon the Amalekites in that place CHAP. XIII AND the children of Israel ‡ Heb. added to commit c. * Chap. 2. 11. and 3. 7. and 4. 1. and 6. 1. and 10. 6. did evil again in the sight of the LORD and the LORD delivered them into the hand of the Philistines forty years b To be computed not from Abdon's death but before that time as is evident both from v. 5. where it is declared that Israel was under the Power of the Philistines and from Iudg. 15. 20. where only twenty of these Years are said to have been in Sampson's days And it is probably conceived that that great slaughter of the Ephraimites made by Iephthah did greatly encourage the Philistines to rise against Israel when one of their chief Bulwarks was so much weakned and therefore that the Philistines began to domineer over them not long after Iepthah's death a i. e. Fell into Idolatry c. not now after the death of Abdon the last Judge but in the days of the former Judges 2 ¶ And there was a certain
deceived by thy fair professions of Religion but knows very well that thou didst not seek Sacrifices for God but Prey to thy self 20 And Saul said unto Samuel Yea I have obeyed the voice of the LORD m He addeth Obstinacy and Impenitency to his Crime and justifies his Fact though he hath nothing of any Moment to say but what he said before So he gives Samuel the lye and reflects upon him as one that had falsly Accused him and have gone the way which the LORD sent me and have brought Agag the king of Amalek n To be dealt with as God pleaseth and as thou thinkest 〈◊〉 and have utterly destroyed the Amalekites 21 But the people took of the spoil sheep and oxen the chief of the things which should have been utterly destroyed o Heb. the chief of the devoted things which being devoted to Destruction I thought it most proper to destroy them by way of Sacrifice to God But God had commanded Saul himself to smite and slay all upon the place above verse 3. to sacrifice unto the LORD thy God in Gilgal 22 And Samuel said * Psal. 50. 8 9. Isa. 1. 11. Hath the LORD as great delight in burnt-offerings and sacrifices as in obeying the voice of the LORD Behold * Eccles. 5. 1. Hos. 6. 6. Matth. 5. 24. and 9. 13. and 12. 7. to obey is better than sacrifice p Because Obedience to God is a Moral Duty constantly and indispensably necessary but Sacrifice is but a Ceremonial Institution sometimes unnecessary as it was in the Wilderness and sometimes sinful when it is offered by a polluted hand or in an irregular manner Therefore thy gross Disobedience to Gods express command is not to be compensated with Sacrifice and to hearken q i. e. To obey as hearing is oft used in Scripture than the fat of rams r Then the choicest part of all the Sacrifice to wit the Fat which was appropriated to God Levit. 3. 16. Whereas the Offerer might partake of other parts of it 23 For rebellion s i. e. Disobedience to Gods express Precept which was Saul's case is as the sin of ‡ Heb. divination witchcraft t Is though not so great yet as inexcusable and impudent a sin as Witchcraft as plainly Condemned and as certainly Destructive and Damnable and stubbornness u Either wilful and presumptuous sin whereby a man violently breaks loose from Gods command and resists his Authority Or rather Perseverance or Contumacy in sin justifying it and pleading for it which was Saul's present crime is as * See Isa. 66. 3. Heb. iniquity and idolatry x Or the Iniquity of Idolatry this being an Hendiadis as Iudgment and Iustice Deut. 16. 18. is put for the Iudgment of Iustice or Iust Iudgment Or Idolatry for so the Hebrew word Aven signifies as Ier. 10. 15. Hos. 4. 15. and 10. 5. Compare with 1 King 12. 29. even the Teraphim which is here mentioned as one of the worst kinds of Idolatry because thou hast rejected the word of the LORD he hath also rejected thee from being king y i. e. Hath pronounced the Sentence of Rejection for that he was not actually Rejected or Deposed by God plainly appears because not onely the People but even David after this owned him as King and Samuel at Saul's desire did honour him i. e. own him as King before the People v. 30. 24 ¶ And Saul said unto Samuel I have sinned z Which confession proceeded not from true Repentance but from the sence of his great Danger and from a desire of recalling that dreadful Sentence denounced against him for I have transgressed the commandment of the LORD and thy words a i. e. The Commandment of the Lord delivered to me by thy words Another Hendiadis because I feared the people b Who as thou knowest are set upon mischief and would probably have broken forth into a Mutiny or Rebellion had I done otherwise But how little he feared the People may be seen by 1 Sam. 11. 7. and 14. 24. But this was a false cause nor doth he acknowledge the true cause which was his Covetousness and because he did not fear God and obeyed their voice 25 Now therefore I pray thee pardon my sin c Use thy great Interest with God to obtain the Pardon of my sin Or do thou Pardon my sin against thee for he had sinned not onely against God but against Samuel also as Gods Prophet and therefore needed a Pardon both from God and Man and turn again with me d To Gilgal whence Saul was gone forth to meet Samuel and Samuel is here said to turn again to Gilgal not properly for he had not now been there but by way of Concomitancy because he accompanied Saul who was come thence and returned thither See the like expression Ruth 1. 10 22. and 2. 6. that I may worship the LORD e That I may offer further Sacrifices to God partly to Praise him for the past Victory and partly to Implore his Mercy and the taking off of my sin and punishment This was a politick device of Saul's That Samuel might at least seem to countenance his Design in reserving the Cattel for Sacrifice which Samuel seeing refused to do it Heb. and I will worship the Lord i. e. I will seek his Pardon and Favour 26 And Samuel said unto Saul I will not return with thee f This was no lye though he afterwards returned because he spoke what he meant his words and intentions agreed together though afterwards he saw reason to change his intentions Compare Gen. 19. 2 3. Which may relieve many perplexed Consciences who think themselves obliged to do what they have said they would do though they see just cause to change their minds for thou hast rejected the word of the LORD and the LORD hath rejected thee from being king over Israel 27 And as Samuel turned about to go away * See 1 King 11. 30. he laid hold upon the skirt of his mantle and it rent 28 And Samuel said unto him * Chap. 28. 17. 1 King 11. 3â—… The LORD hath rent the kingdom of Israel from thee g Samuel makes use of the emergent occasion as a sign to signify and confirm his former Prediction this day and hath given it to a neighbour of thine h Either another Man or another Israelite for the word Neighbour is used both ways or rather one of a Neighbouring Tribe even Iudah whose Inheritance did not onely joyn to that of Benjamin but was partly mixed with it that is better than thou 29 And also the ‖ Or eternity or victory strength of Israel i So he calls God here partly to shew the reason why God neither will nor can lye because lying is a weakness and proceeds from the sence of a Mans weakness because he cannot many times accomplish his Design without lying
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
the day the king departed until the day he came again in peace 25 And it came to pass when he was come to Jerusalem d So it is supposed That Mephibosheth though he went to meet the King wanted either Courage or fit Opportunity to speak to the King till he came to Ierusalem because of the great Multitudes that Addressed themselves to the King by the way Though it might more reasonably be thought that he could not go from Ierusalem to meet the King as others did because he wanted conveniencies for his Journey for Ziba had gotten all his Lands and Goods Chap. 16. 4. and it is not likely that he who would not provide him an Ass to Ride on or to accompany the King at his departure would now be hasty to furnish him with one to meet the King to whom he knew he would complain of him But the Words may seem to be better rendred thus when he went for so the Hebrew Verb signifies Ruth 3. 7. Ionah 1. 3. from which Praeposition is oft understood Ierusalem For there he was Chap. 16. 3. and having continued there as probably he did because he wanted an Ass to convey him elsewhere and knew not where to be with more safety he could not properly nor truly be said to have come thither to meet the King to meet the king that the king said unto him Wherefore wentest not thou with me e As Justice and Gratitude obliged thee to do Mephibosheth 26 And he answered My lord O king my servant deceived me f By carrying away the Ass which I bid him Saddle for me for thy servant said I will saddle me an ass that I may ride thereon and go to the king because thy servant is lame 27 And * Chap. 16. 3. he hath slandered thy servant unto my lord the king but my lord the king is as an angel of God g To distinguish between true Reports and Calumnies See on Chap. 14. 20. do therefore what is good in thine eyes 28 For all of my fathers house were but ‡ Heb. men of death dead men before my lord the king h i. e. Before thy Tribunal we were all at thy Mercy not my Estate onely which thou hast now granted to Ziba but my Life also was in thy Power if thou hadst dealt with Rigor and as Earthly Kings use to do with their Predecessors and Enemies Children For otherwise by the Law of God Saul himself had not deserved to die by David's hands as David himself confessed much less his Children who were not to dye for their Fathers Sins Deut. 24. 16. But Mephibosheth speaks like a Courtier and like an Orator aggravating Matters against himself that he might seem to justifie the King's Sentence and to submit to it and so insinuate himself into the Kings favour yet * Chap. 9. 7. didst thou set thy servant among them that did eat at thine own table what right therefore have I yet to cry any more unto the king i To wit for the Vindication of mine Honour and the Restitution of my Estate 29 And the kâ—…ng said unto him Why speakest thou any more of thy matters k For as Ziba was present so doubtless he was not silent but said and did what he could to make good his former Charge which must needs occasion many Words before the King And the King was not now at leisure for long Debates and therefore makes an end of the Matter I have said l To wit within my self I have considered the Matter as far as now I can and upon the whole am come to this Resolution wherein I expect that thou and he do both acquiesce Or I do now say I pronounce this Sentence in the Cause Thou and Ziba divide the Land m The meaning is either 1. The Land shall be divided between thee and him as it was by my first Order Chap. 9. 10. He and his Sons managing it and supporting themselves out of it as they dâ—…d before and giving the rest of the profits thereof to thee And to this the following words may well enough be accommodated Yea let him take all to wit to his own sole use Or 2. The right and profits of the Land shall be equally divided between you It seems a very rash and harsh Sentence and very unbecoming David's Wisdom and Justice and Gratitude to Ionathan and Ziba seems to have deserved Death for falsly Accusing his Master of Treason rather than a Recompence But the whole Transaction of the Matter is not here set down Possibly Ziba might bring plausible Pretences to justifie his Accusation and it might be pretended That Mephibosheth neglected the trimming and dressing himself onely in Policy and that for a season till David and his Family had Destroyed one another by their Câ—…vil Wars and giving him a fit opportunity to take the Crown So that David might really be at a loss what to determine And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself Chap. 16. 1 2. which Mephibosheth had not done And possibly thâ—…s was onely a present Sentence and David resolved to Examme things more throughly when he had more leisure and then to make a more full and final Determination of the Business which also he might do though it be not here Recorded For we must not think that nothing was done and said about such things but what is mentioned in Scripture Besides Ziba being a powerful man and the Crown not yet firmly fixed upon the King's Head David might think fit to suspend his Final Sentence till a more convenient season and not now to provoke him too much by taking away all his Estate from him at once but to proceed against him by degrees Howsoever this is certain we cannot pass a right Judgment upon this Action of David's unless we understood all the Circumstances of it which we cannot pretend to do 30 And Mephibosheth said unto the king Yea let him take all forasmuch as my lord the king is come again in peace unto his own house n I am contented to lose all being fully satisfied with the happiness of seeing my dear and dread Soveraign restored to his 〈◊〉 own and Truth and Peace returned to his Kingdom 31 ¶ And * 1 King 2. 7. Barzillai the Gileadite came down from Rogelim and went over Jordan with the king to conduct him over Jordan o And then to cross Iordan again and so return to his Native Land 32 Now Barzillai was a very aged man even fourscore years old and * Chap. 17. 27. he had provided the king of sustenance while he lay at Mahanaim for he was a very great man 33 And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem 34 And Barzillai said unto the king †Heb. how many days are â—…he years of my
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
jurisdiction Heb. 〈◊〉 cities whatsoever plague a That chiefly signifies an extraordinary Judgment sent from God whatsoever sickness there be 38 What prayer and supplication soever be made by any man or by all thy people Israel which shall know every man the plague of his own heart b i. e. Either 1. His Sin which may be called the plague of his heart in opposition to the other Plagues here mentioned which Afflict onely the Body or outward Man So the sence is Who by their Afflictions are brought to a true and serious sence of their worse and inward Plague of their Sins which are most fitly called the plague of the heart because that is both the Principal Seat of Sin and the Fountain from whence all Actual Sins flow Matt. 15. 19. Or rather 2. His Affliction for so this is Explained in the parallel-place 2 Chron. 6. 29. which is the more considerable because that Book was written after this to Explain what was dark or deubtful and to supply what was lacking in this when every one shall know his own sore and his own grief which is not unfitly called the plague of his heart because it was that Plague which his Heart was most Afflicted with which pained him at the very heart as the Phrase is Ier. 4. 19. comp Psal. 55. 4. which caused him most vexation or grief which is a Passion of the Heart and so the sence is Who shall know i. e. be duly and deeply sensible of his Affliction and the hand of God in it and his Sin as the Cause of it for Words of Knowledge in Scripture do very frequently note such a kind of Knowledge as affects and changeth the Heart and reforms the whole course of a Man's Life for which cause men of ungodly Lives are frequently said in Scripture not to know God or Christ or his Word c. And therefore â—…o man knows his sore in a Scripture-sence but he who hears the rod who turneth unto him that smiteth him and sincerely seeketh to the Lord for Relief and spread forth his hands towards this house 39 Then hear thou in heaven thy dwelling-place and forgive and do and give to every man according to his ways c According to his Repentance or Impenitency I pray with more hope and confidence because I do not desire that thou wouldst deliver such as are insensible of thy Judgments and their Sin but onely those who truly know the Plague of their own Heart in manner before explained whose heart thou knowest d Thou knowest who are truly Penitent and who are not and therefore the granting of my Request will be no dishonour to thy Government nor injury to thy Holy Nature for thou even thou onely knowest the hearts of all the children of men 40 That * Psal. 130. 4. they may fear thee e That when thou hast first smitten them and then so eminently delivered them and that in answer to their Prayer they may hereby be taught to fear Thee and thy Justice and thy Goodness all the days that they live in the land which thou gavest unto our fathers 41 Moreover concerning a stranger that is not of thy people Israel but cometh out of a far countrey for thy Names sake f This may note either 1. The end of his coming that he may Worship and Glorifie thy Name or rather 2. The motive or occasion of his Coming which was the fame of God's Greatness and Power and Kindness to his People as the following words Explain it 42 For they shall hear of thy great Name and of thy strong hand and of thy stretched out arm when he shall come and pray towards this house 43 Hear thou in heaven thy dwelling-place and do according to all that the stranger calleth to thee for g To wit Agreeable to thy Will and Word for he would not have them heard if they had Prayed for any thing dishonourable to God or destructive to his People It is observable That his prayer for the Strangers is more large and comprehensive than for the Israelites that thereby he might both shew his Publick-spiritedness and encourage Strangers to the Worship of the True God that all people of the earth may know thy Name to fear thee as do thy people Israel h Whereby we see how sincerely and heartily the ancient and godly Iews desired the Conversion of the Gentiles whereas the latter and degenerate Iews in the days of Christ and of the Apostles did Envy Oppose it and fret at it and that they may know that ‡ Heb. thy â—…ame is called 〈◊〉 this house this house which I have builded is called by thy Name i i. e. Is owned not onely by us but by thy self as thy House the onely place in the World to which thou wilt vouchsafe thy Presence and Protection and wherein thou wiltst â—…e Publickly and Solemnly Served 44 ¶ If thy people go out to battel against their enemy whithersoever thou shalt send them k i. e. In a Just Cause and by thy Warrant or Commission Whereby he implies That it was unlawful for them to undertake any War meerly for their own Glory or Lust or to enlarge their Empire beyond its due bounds and that they could not with safe Conscience pray to God for his Blessing upon such a War and shall pray unto the LORD l Whereby he instructs them That they should not trust either to the Strength or Justice of their Arms but onely to God's Help and Blessing which they were to pray for ‡ 〈◊〉 the way of the city toward the city which thou hast chosen m To wit for thy Dwelling-place and the Seat of thy Temple and toward the house that I have built for thy Name n For to it they were to turn their Faces in Prayer partly thereby to profess themselves to be the Worshippers of the True God in opposition to Idols and that they sought help from him and from no other and partly to strengthen Faith in God's Promises and Covenant the Tables whereof were contained in that House 45 Then hear thou in heaven their prayer and their supplication and maintain their ‖ Or right Heb. judgment cause o Declare the Justice of their Cause by giving them the Victory 46 If they sin against thee * 2 Chron. 6. â—…6 Prov. 20. 9. Eccles. 7. 20. 〈◊〉 3. 2 for there is no man that sinneth not p The Universal Corruption of Man's whole Race and Nature makes me presage that they will fall into Sins and withal makes me to hope that thou wiltst not be severe to deal with them as their Sins deserve and thou be angry with them and deliver them to the enemy so that they carry them away captives unto the * Joâ—… 1. 8 10. Lev. 26. 34 â—…4 Deut. 28. 〈◊〉 64 land of the enemy far or near 47 Yet if they shall ‡ Heb. bring back to
their hearts bethink themselves q Heb. bring back their hearts to wit their Sin Expressed ver 46. and implied in the following word Repent in the land whither they were carried captives and repent and make supplication unto thee in the land of them that carried them captives saying r Sensibly and with an honest heart We have sinned and have done preversly we have committed wickedness 48 And so return unto thee with all their heart and with all their soul s i. e. Sincerely Universally and Stedfastly in the land of their enemies which led them away captive and * Dan. 6. 10. pray unto thee toward their land which thou gavest unto their fathers the city which thou hast chosen and the house which I have built for thy Name 49 Then hear thou their prayer and their supplication in heaven thy dwelling-place and maintain their ‖ Or right Heb. judgment cause t Heb. their right against their Invaders and Oppressors For they had forfeited all their Rights to God onely but not to their Enemies whom though God used as scourges to chastise his Peoples Sins yet they had no pretence of Right to their Land nor any regard to it but onely minded the satisfaction of their own Lusts and Interests See Isa. 10. 5 6. and 47. 6. Zech. 1. 15. 50 And forgive thy people that have sinned against thee and all their transgressions wherein they have transgressed against thee and * Psa. 106. 46. give them compassion before them who carryed them away captive that they may have compassion on them u i. e. May gently use them whilst they are there and proclaim Liberty to their Captives to go to their own Land 51 For they be thy people x For howsoever they may sin against thee or suffer from men yet still remember that they are thy peculiar People and therefore do thou pity and pardon and save them and thine inheritance which thou broughtest forth out of Egypt from the * Jer. 11. 4 midst of the furnace of iron y So called either from the Metal melted in it or rather from the Matter of which it consisted an Iron Furnace being more hot and terrible than one of Brick or Stone He understands hereby their cruel Bondage and painful Labours See on Deut. 4. 20. 52 That thine eyes may be open unto the supplication of thy servant and unto the supplication of thy people Israel to hearken unto them in all that they call for unto thee 53 For thou didst separate them from among all the people of the earth to be thine inheritance z Thou hast begun to build a Work of great and glorious Mercy to them do not give occasion to thine Enemies to think thou wast unable to finish it or that thou art unstable in thy ways and Counsels or unkind to thine own Children * Exod. 19. â—… as thou spakest by the hand of Moses thy servant when thou broughtest our fathers out of Egypt O LORD GOD. 54 And it was so that when Solomon had made an end of praying all this prayer and supplication unto the LORD he arose from before the altar of the LORD from kneeling on his knees with his hands spread up to heaven 55 And he stood and blessed all the congregation of Israel with a loud voice saying 56 Blessed be the LORD that hath given rest unto his people Israel according to all that he promised * Deut. 12. 10. there hath not ‡ Heb fallen failed one word of all his good ‡ Heb. word Jer. 29. 1â—… promises a See the like Iosh. 21. 45. and 23. 14. 2 King 10. 10. which he ‡ Heb. spake promised by the hand of Moses his servant 57 The LORD our God be with us b By the presence of his Grace and Mercy as he was with our fathers let him not leave us nor forsake us 58 That he may incline our heart unto him c That he may not onely bless us with outward Prosperity and Glory but especially with Spiritual Blessings and that as he hath given us his Word and Statutes to teach and direct us so he would by his Holy Spirit effectually incline and engage our Hearts to keep and obey them to walk in all his ways and to keep his commandments and his statutes and his judgments which he commanded our fathers 59 And let these my words wherewith I have made supplication before the LORD be nigh unto the LORD our God day and night that he ‡ Heb. do the judgment maintain the cause of his servant d i. e. Of me as ver 28 29 30. their King and consequently of all my Successors and the cause of his people Israel e According to mine or their various necessities and exigencies ‡ Heb. the thing of a day in his day at all times as the matter shall require 60 That all the people of the earth may know f Both by our vertuous and holy Lives to which thou inclinest us by thy Grace and by the eminent manifestations of thy Power and Goodness in defending and delivering us from all the assaults and devices of our Enemies that * 35 the LORD is God and that there is none else 61 Let your heart therefore be perfect g i. e. Sincere and serious in your purposes of Obedience for sinless Perfection he himself taught them was not to be expected here Eccles. 7. 20. with the LORD our God to walk in his statutes and to keep his commandments as at this day 62 ¶ And * 2 Chron. 7. 4. the king and all Israel with him offered sacrifice before the LORD 63 And Solomon offered a sacrifice h By the hands of the Priests of peace-offerings which he offered unto the LORD two and twenty thousand oxen and an hundred and twenty thousand sheep i Not all in one day but in the 7 or it may be in the 14 days mentioned ver 65. so k i. e. By these Sacrifices and Holy Exercises the king and all the children of Israel dedicated the house of the LORD l i. e. Began to set it apart for the Work and Service of God 64 The * 2 Chron. 7. 7. same day did the king hallow the middle of the court m To wit of the Priests Court in which the great Altar was This he Consecrated as he did the great Altar to wit by Sacrifices but with this difference That he Consecrated That for lasting and perpetual use but This onely for the present time and occasion being warranted to do so both by the necessity of it for God's Service and for the present Solemn Work for which the Brazen Altar was not sufficient as it here follows and by the direction of God's Spirit where with Solomon was endowed as being a Prophet as well as a King Here therefore he suddenly reared up divers Altars which after this
and other Prophets when they were in company with others unto the prophet that brought him back d So he makes this Prophet publickly to call himself lyar and to pronounce a terrible Sentence against him to whom he professed so much kindness Indeed the Hebrew words are ambiguous and by others rendred thus to the Prophet whom he had brought back which agrees very well with the Hebrew Phrase and may seem to be the best Translation by comparing v. 23. where the very same Phrase iâ—… so rendred and ver 26. where this message is said to be spoken to him But these Arguments are not cogent not that from v. 23. because it is a common thing for the same Phrase in divers Verses and sometimes in one and the same Verse to be diversly used nor that from v. 27. for that may be rendred concerning him And Therefore our Translation is better as is manifest from v. 21. 21 And he cried e With a loud Voice the effect of his passion both for his own guilt and shame and for the Prophets approaching â—…sery and his unhappy influence both in procuring and iâ—… denouncing of it unto the man of God that came from Judah saying Thus saith the LORD Forasmuch as thou hast disobeyed the mouth f i. e. The word of command coming out of his mouth A Metonymy of the Cause for the Effect of the LORD and hast not kept the commandment which the LORD thy God commanded thee 22 But camest back and hast eaten bread and drunk water in the place of the which the LORD did say to thee Eat no bread and drink no water thy carcase shall not come unto the sepulchre of thy fathers g i. e. Thou shalt not die a natural but a violent death and that in this journey before thou returnest to thy native habitatition and thy Carkass shall not be buried in the proper Sepulchre which was esteemed a kind of Curse and a note of Infamy as the contrary was reckoned an honour and blessing See chap. 14. 13. Isa. 14. 19 20. Ier. 22. 19. and 26. 24. 23 ¶ And it came to pass after he had eaten bread and after he had drunk that he sadled for him the ass That he might sooner come to his home and if possible escape the Judgment threatned But it is observable he doth not accompany him his guilty Conscience making him to expect and fear to be involved in the same Judgment with him to wit for the prophet whom he had brought back 24 And when he was gone a * Chap. 20. 36. lion met him h For there were many Lions in Iudea and this was brought hither by Gods special Providence by the way and slew him i Why doth God punish a good man so severely for so small an offence Ans. First His sin was not small for it was a gross disobedience to a positive command Obj. But he supposed and was told by another Prophet that God had repealed his command and so was deceived Ans. He had no sufficient discharge from the former command for he neither was assured that the old man was a Prophet nor that the message he delivered was from God but had reason to suspect the contrary or at least to enquire the mind of God in this doubtful point which he grosly neglected to do and willingly believed the message because it suited with his own inclination and necessity Add to this that he being a Prophet was obliged to the greater exactness in obedience to all Gods Precepts and therefore this sin was much greater in him than in another because hereby God was dishonoured and the Authority and Success of his message blasted and Ieroboam and the Idolatrous Israelites hardened in their wicked courses for the prevention whereof it was necessary that God should exercise severity towards him Ans. Secondly As his sin was not so small so his punishment was not so great as may be imagined For as to his outward man his Bodily death which was a Debt that he owed to God and Nature in this way was not so painful and terrible as many other kinds of death and as to his Soul God by giving him a Gracious admonition both of his sin and danger ver 21 22. awakened him to true Repentance which doubtless he practised and so was prepared for his death and by this sudden death freed from all the miseries of an evil time and world and speedily let in to Eternal Glory Ans. Thirdly As the world and all men in it were made for Gods Glory and all their Lives and Deaths ought to be laid out in his Service so it cannot seem strange nor harsh if God should bring his deserved Death upon him in this manner for the accomplishment of his own Glorious Designs as to vindicate his own Honour and Justice from the imputation of partiality to assure the Truth of his Predictions and thereby provoke Ieroboam and his Idolatrous followers to Repentance to justify himself in all his Dreadful Judgments which he intended to inflict upon Ieroboam's House and the whole Kingdom of Israel for their Cursed Apostacy and to warn all succeeding sinners not rashly to venture upon small sins and especially to take heed of greater sins for which they might expect far sorer punishments and his carcase was cast in the way k His Life and Soul being gone his Dead Body falls to the ground and lies there and the ass stood by it the lion also stood by the carcase l See on v. 28. 25 And behold men passed by and saw the carcase cast in the way and the lion standing by the carcase and they came and told it in the city where the old prophet dwelt 26 And when the prophet that brought him back from the way heard thereof he said It is the man of God who was disobedient unto the word of the LORD therefore the LORD hath delivered him unto the lion which hath ‡ Heb. broken torn him and slain him according to the word of the LORD which he spake unto him m Or rather concerning him for so the Particle Lamed is oft used as Gen. 20. 13. Psal. 3. 2. and 91. 11. compare with Matth. 4. 6. See the Notes on v. 20. 27 And he spake to his sons saying Saddle me the ass n Being secure as to himself because so many others had been there without any harm and because he perceived the Prophet's Death was a Judgment of God and that for special reasons And they saddled him 28 And he went and found his carcase cast in the way and the ass and the lion standing by the carcase the lion had not eaten the carcase nor ‡ Heb. broken torn the ass o Here was a concurrence of Miracles That the Ass did not run away from the Lion according to his nature and custom but boldly stood still as reserving himself for the carrying of the Prophet to his Burial that
Shall I ‡ Heb. live Chap. 1. 2. recover of this disease 10 And Elisha said unto him Go say unto him Thou mayest certainly recover howbeit the LORD hath shewed me that he shall surely die p Here is no contradiction for the first words contain an answer to Benhadad's question ver 8. Shall I recover this disease To which the answer is thâ—…u mayest or shalt recover i. e. notwithstanding thy Disease which is not morâ—…l and shall not take away thy life The later words contain the Prophets explication of or addition to that answer which is that he should die not by the power of his Disease but by some other cause But it is observable that in the Hebrew Text it is lo the Adverb which signifies not which though most affirm to be put for lo the Pronoun signifying to him yet others take it as it lies and Translate the words thus Say thou shalt not recover for the Lord hath shewed me that he shall surely die Or according to the former reading the first words may be taken Interrogatively say unto him Shalt thou indeed recover as thou dost flatter thy self no which negation is implied in the very question and gathered from the following words for the Lord hath shewed me that he shall surely die 11 And he setled his countenance ‡ Heb. and â—…et it stedfastly q The Prophet fixed his eyes upon Hazael until he was ashamed r Either till the Prophet was ashamed to look any longer upon him or till Hazael was ashamed as apprehending that the Prophet suspected or discerned something extraordinary and of an evil and shameful nature in him The Hebrew words are ambiguous and may indifferently â—…e referred to either of them but they seem more properly to belong to Hazael because it follows by way of distinction the man of God wept and the man of God wept 12 And Hazael said Why weepeth my lord And he answered Because I know * Chap. 10. 32. and 13. 3. Amos 1. 3. the evil that thou wilt do unto the children of Israel s So here was a double cause of his Grief and Tears the evil of sin in Hazael and the evil of suffering upon Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt * Chap. 15. 16. Hos. 13. 16. Amos 1. 13. dash their children and rip up their women with child 13 And Hazael said But what is thy servant a dog t Either so vile and unworthy as this expression is used 2 Sam. 3. 8. and 9. 8. or so impudent for which Dogs are noted or so fierce and barbarous and inhumane Compare Psal. 22. 16 20. and 59. 6. that he should do this great thing And Elisha answered The LORD hath shewed me that thou shalt be king over Syria u And when thou shalt have power in thy hand thou wiltst discover that bloody disposition and that hatred against Gods People which now lies hid from others and possibly from thy self and therefore with the Kingdom thou wiltst inherit their cruel â—…ons 14 So he departed from Elisha and came to his master who said to him What said Elisha to thee And he answered He told me that thou shouldest surely recover x He represents the Prophets answer by halves that by his Masters security he might have the fitter opportunity to execute his Treasonable design 15 And it came to pass on the morrow that he took a thick cloth and dipt it in water and spread it on his face y Pretending it may be to cool his immoderate heat with it but applying it so closely that he choaked him therewith by which Artifice his Death seemed to be Natural there being no signs of a violent Death upon his Body And this he the more boldly attempted because the Prophets Prediction made him confident of the success so that he died and Hazael reigned in his stead z Having the favour of the People and of the Men of War 16 ¶ And in the fifth year of Joram the son of Ahab king of Israel Jehoshaphat being then king of Judah * 2 Chr. 21. 4. Jehoram the son of Jehoshaphat king of Judah ‡ Heb. reigned began to reign a Iehoram was first made King or Vice-Roy by his Father divers Years before this time to wit at his expedition to Ramoth-Gilead as was noted before which Dominion of his ended at his Fathers return But now Iehoshaphat being not far from his Death and having divers Sons and fearing some competition and dissention among them makes Iehoram King the second time as David did Solomon upon the like occasion 1 Chron. 29. 22. which is the thing here related But of this see more in the Notes on 2 King 1. 17. and 3. 1. 17 Thirty and two years old was he when he began to reign and he reigned eight years b Part with his Father and part by himself alone in Jerusalem 18 And he walked in the way of the kings of Israel c After his Fathers Death as did the house of Ahab for * Ver. 26. the daughter of Ahab d Athaliah ver 26. This unequal Marriage though Iehoshaphat possibly designed it as a mean of Uniting the two Kingdoms under one Head and in the True Religion is here and elsewhere noted as the cause both of the great wickedness of his Posterity and of those sore Calamities which befel them was his wife and he did evil in the sight of the LORD 19 Yet the LORD would not destroy Judah for David his servants sake * 2 Sam. 7. 13. as he promised him to give him alway e Heb. all days until the coming of the Messiah as it is elsewhere limited and explained for so long and not longer this Succession might seem necessary for the making good of Gods Promise and Covenant made with David But when the Messiah was once come there was no more need of any Succession and the Scepter might and did without any inconvenience depart from Iudah and from all the succeeding Branches of David's Family because the Messiah was to hold the Kingdom for ever in his own Person though not in so gross a way as the carnal Iews imagined but in a Spiritual manner a ‡ Heb. candle or lamp light f i. e. A Son and Successor Of this Phrase see on 1 King 11. 36. and to his children 20 ¶ In his days Edom revolted from under the hand of Iudah g 〈◊〉 〈◊〉 they had been from David's time 2 Sam. 〈◊〉 〈◊〉 〈◊〉 â—… King 22. 47. and made a king over themselves 21 So Joram went over to Zair and all the chariots with him and he rose by night and smote the Edomites which compassed him about and the captains of the chariots and the people h i. e. The common Soldiers of the Edomites herein following the example of their Captains fled into
†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
the people r Whose passions being once raised could not suddenly be composed saying Hold your peace s Cease from weeping and mournful cries and turn your lamentations into thanksgivings for the day is holy neither be ye grieved 12 And all the people went their way to eat and to drink and to send portions and to make great mirth because they had understood the words that were declared unto them r Because they now knew Gods mind and their own duty which they were resolved to practise which gave them ground of hope and trust in Gods mercy and consequently of great and just joy 13 And on the second day were gathered together the chief of the fathers of all the people the priests and the Levites u Chusing rather to confess their ignorance for their edification then vainly to pretend to more knowledge than they had wherein they shew both true humility and serious godliness that they were more careful to learn and practice their duty than to preserve their reputation with the people unto Ezra the scribe even ‖ Or that they might instruct in the words of the law to understand the words of law x That they might more exactly understand the meaning of some things which they had heard before and so instruct the people in them 14 And they found y Upon Ezra's information and their discourse with him written in the law which the LORD had commanded †Heb. by the hand of by Moses that the children of Israel should dwell in * Lev. 23. 34. Deut. 16. 1â—… booths in the feast of the seventh month 15 And that they should publish z i. e. And they found this also written which is to be supplied out of the former verse that they should c. which though it be not particularly required so as is expressed in the words here following yet in the general is required by vertue of that precept Levit. 23 4. Numb 10. 10. And according to this translation it must be understood in the close of this verse that they did accordingly publish and proclaim c. But these words may be rendred which as this Hebrew word is rendred here v. 14. and most commonly also so the particle vau is used Isa. 6. 1. Ier. 1. 3. also they did publish c. For so they did as is evident and acknowledged and it seems fit that so much should be expressed and these words being so particular and proper to this special occasion seem to intimate that this is rather an historical relation of what they now did than a declaration of that which the law required them to do which was but in very general terms and not so exact and particular as this following precept is said to be and proclaim in all their cities and in Jerusalem saying Go forth unto the mount a The mount of Olives which was next Ierusalem and stored with Olive-branches and probably with the rest here mentioned for these trees may seem to have been planted here abouts principally for the use of this capital City in this very feast which though long neglected should have been celebrated once every year And therefore this place seems to be here designed as the most eminent place but with an usual Synecdoche this place being put for any place nearest to the several cities of Judah where these branches were to be procured fetch olive-branches pine-branches and myrtle-branches and palm-branches and branches of thick trees b Of which see on Levit. 23. 34 Deut. 16. 13. to make booths as it is written 16 So the people went forth and brought them and made themselves booths every one upon the roof of his house c For the houses there were made â—…at of which see Deut. 22. 8. and in their courts d Belonging to their own Houses for these might be any where in the open air and in the courts of the house of God and in the street of the water-gate and in the street of the gate of Ephraim e That gate of the City which led to the Tribe of Ephraim 17 And all the congregation of them that were come again out of the captivity made booths and sate under the booths for f Or surely as the Hebrew chi is oft used as hath been noted before For the following words seem not so much to give a reason of what was last said or done concerning their dwelling in booths as to contain the holy writers reflection upon the present celebration of this feast since the days of Jeshua the son of Nun unto that day had not the children of Israel done so g Either 1. So as to the matter or substance of the thing So it implies that all this while the feast of Tabernacles was not observed Which seems altogether improbable considering how expresly this was commanded to be celebrated Levit. 23. c. and what excellent Kings and Priests and Prophets there had been within that time such as were persons of great understanding and most expert and studious in Gods Word and therefore could not be ignorant of so plain a duty and withal so throughly pious and careful and zealous for God and the observation of his law and worship and some of them commended for their universal obedience to all Gods commands and therefore would not be guilty of so gross a neglect Besides that this feast was observed is sufficiently implied in 1 Kings 8. 2 65. 2 Chr. 7. 9. is particularly expressed Ezra 3 4. Or rather 2. So as to the manner circumstances They never kept this feast so joyfully as the next words declare having not only the same causes of rejoycing which they formerly had but some special causes to increase their joy towit the remembrance of their stupendious deliverance both out of the land of their Captivity out of the hands of their wicked malicious Neighbours ever since their return especially now when they were new building the walls of Ierusalem they never kept it so solemnly and religiously for whereas at other times only the first and last day of that feast were celebrated with an holy convocation Levit 23. 35 36. Ioh. 7. 37. now there was an holy convocation and the people assembled and attended upon the reading of the law everyday of this feast as is noted in the next verse and there was very great gladness 18 Also day by day from the first day unto the last day he read in the book of the law of God h Which was commanded to be done at this feast Deut. 31. 10 11 12. though not injoyned to be done every day as now out of a singular zeal they did and they kept the feast seven days and on the eighth day was †Heb. 1 restraint a solemn assembly * Lev. 23. 36. according unto the manner CHAP. IX 1 NOW in the twenty and fourth day of this month
Iob had any sin in him but whether he was an Hypocrite or would blaspheme God which is here denied and disproved nor * Or 〈◊〉 〈◊〉 to God 〈◊〉 〈◊〉 charged God foolishly m Heb. Nor imputed folly to God i. e. so far was he from blaspheming God that he did not entertain any dishonourable thought of God as if he had done any thing unworthy of his infinite Wisdom or Justice or Goodness but heartily approved of and acquiesced in his good pleasure and in his righteous though sharp Proceedings against him CHAP. II. 1. AGain there was a day a Another set time some convenient space after the former calamities Of this and the two next Verses see the Notes on Ch. 1. 6 7 8. when * Gâ—… the 〈◊〉 of God the Sons of God came to present themselves before the LORD and Satan came also among them to present himself before the LORD 2. And the LORD said unto Satan From whence comest thou And †Chap. 1. 7. Satan answered the LORD and said From going to and fro in the Earth and from walking up and down in it 3. And the LORD said unto Satan Hast thou considered my servant Job that there is none like him in the Earth ‖ Chap. 1. 8. a perfect and an upright man one that feareth God and escheweth evil and still b Notwithstanding all his Trials and Tribulations and thy malicious suggestion to the contrary he holdeth fast his Integrity c i. e. He continues to be the same perfect and upright man which he was before All thy endeavours to pull away his Integrity have made him only to hold it the faster although thou movedst me d i. e. Didst persuade me and prevailed with me to do it But this as the rest of this Representation is not to be understood properly as if God could be moved by any of his Creatures to alter his purposes which are all eternal and unchangeable and especially by Satan as if God would gratifie him by granting his desires but the design of these words is to signifie both the Devils restless Malice in promoting mans misery and Gods permission of it for his own wise and holy Ends. against him †â—…eb to 〈◊〉 〈◊〉 〈◊〉 Chap. 19. 10. to destroy him without cause e i. e. Without any special provocation whereby he more than others deserved such heavy punishments Which also Iob himself oft alledgeth for his Justification although he doth not deny himself to be a sinner as is apparent from Ch. 7. 20 21. and 9. 2. and 13. 23 26. Nor that sin deserves Judgments Or without any such cause as thou didst alledge which was his Hypocrisie Or in vain as this word is used Prov. 1. 17. Ezek. 6. 10. and elsewhere So it is not referred to God's destroying him but to Satan's moving God so to do And so this place may be thus rendred exactly according to the Hebrew And thou hast moved me to destroy him in vain or without effect or to no purpose i. e. Thou hast lost thy Design and Expectation therein which was to take away his Integrity which in spight of all thy Art and Malice he still holdeth fast 4. And Satan answered the LORD and said Skin for Skin yea all that a man hath will he give for his Life f The design of these words is plain which is to detract from Iob and to diminish that Honour and Praise which God gave to Iob by pretending that he had done no more than the meanest men commonly do by the Law of Self-preservation And it is as clear that this was a proverbial Speech then in use wherein if there be some difficulty to understand it at this distance of time it is no more than the common lot of many other Proverbs the sense and especially the grounds whereof are frequently unknown to persons of other Nations and of after Times Moreover it is known that in those ancient times though they had some Mony yet the main of their Estate lay in Cattle of which the skins were a considerable part and their chief Traffique lay in the Exchange of one commodity for another and among other things it cannot be questioned but that they did commonly exchange skins of one kind for skins of another sort according to their several Inclinations or occasions So the meaning may be this As men willingly and commonly give one Skin in Exchange for another Skin and one Commodity for another so the Hebrew particle Vau being oft so used as a note of comparison as it is Prov. 17. 3. and 25. 3 23 25 27. all that a man hath his House Cattle Children will he give and that most willingly for his Life i. e. To redeem or save his own Life Or rather thus Skin for Skin might then be a Proverb like that of ours Body for Body when one man is so far obliged for another And we have some such Expressions among us as when we say of a man who doth some dangerous Action His Skin i. e. his Body will pay for it i. e. It may cost him his Life And this Proverb might be taken 1. From Sacrifices in which there was Skin for Skin i. e. the skin of a Beast for or instead of the skin or body of the Man which deserved to be used as the Beast was and which was saved or preserved by the suffering of the Beast which was accepted by God instead of the Man and by which the Mans sins were expiated Or 2. From Hostages or Ransomes wherein one man was given for or instead of another So now the sense may be this Any man will give Skin for Skin i. e. the Skin or Body or Life of another whether Man or Beast to save his own yea all that a man hath whether Goods or Persons such as Iob hath lost will he give for his Life Iob is not much hurt nor concerned so long as his own skin is whole and safe Others thus Skin upon for so the Hebrew particle Behad is somtimes used as 2 Kin. 4. 5. Amos 9. 10. As also the Greek particle Anti which answers to it is understood Ioh. 1. 16. Grace for Grace i. e. Grace upon Grace or all kinds or degrees of Grace Skin and all that a man hath so all these words belong to the price which a man pays now follows what he hath or expecteth to have for it will he give for his Life i. e. in exchange for his Life or to save his Life This also is a plausible Interpretation only it is not very probable that the same Hebrew particle Bâ—…had should be used in two so differing senses in the same verse in the former part to signifie upon which if this sacred Writer had meant he would likely have expressed it rather by that other Hebrew particle Al which is commonly so used than by this which is so ambiguous and seldom so taken and otherwise used in this very Verse
Piety is uniform and constant and stedfast in all varieties of conditions and under all Trials and Temptations But this Translation removes the and from its proper place and changeth the Order of the words which is this in the Hebrew thy Hope and the Uprightness of thy ways which words may be restored to their own Order and with that variation our Translation may stand and this seems to be the true sense And so here are four distinct Questions Is not this thy Fear Is not this thy Confidence Is not this thy Hope Is not this the Uprightness of thy ways But others make only two Questions and render the words either thus Is not or rather Was not thy Fear of God thy Confidence And the Uprightness of thy Ways thy Hope i. e. Did not thy Fear of God and the Integrity of thy Life of which thou didst make such eminent Profession proceed only from the love of thy self and of this present World And from thy Confidence and Hope that God would bless and prosper thee for it For now when God withdraws his Favour and Blessings from thee thy Religion is vanished and thou hast cast off all Fear and Reverence of God as thy impious Speeches shew Or thus Would not thy Fiar be thy Confidence and the Uprightness of thy Ways thy Hope i. e. If thou hadst indeed that Fear and Integrity to which thou pretendest it would give thee good ground of Hope and Confidence in the midst of all thy distresses and thou wouldst not so faint and sink under thy Calamities as now thou dost for want of a solid foundation of true Prety But both these Translations besides other Inconveniences stumble at the same stone and pervert the Order of the Words in the Hebrew Text of which see before which is not to be allowed without some kind of necessity which is not in this case 7. Remember I pray thee l Give me one Example hereof out of all thy Experience or Reading who ever perished m i. e. Was so utterly undone as thou art so miserably afflicted by such unparallel'd and various Judgments from God and Men all conspiring against thee being innocent n Who had not by his wickedness provoked so merciful a God to do that which is so unusual and in some sort unpleasing to himself Therefore thou art guilty of some great though secret Crimes and thy Sin hath now found thee out and hath brought down these stupendious Plagues upon thee or where were the righteous cut off o By the Sicle of Divine Vengeance before his time which is like to be thy case His Judgment herein was rash and false but not without some appearance of Truth For God had made many Promises not only of spiritual and eternal but also of temporal Blessings to all that should faithfully serve and obey him which accordingly he did from time to time confer upon them as we see by the Examples of Noah Lot Abraham Isaac and Jacob and doubtless many others which had lived in or before their days And this was Gods usual method under all the times of the Old Testament as we see by the People of Israel who were generally either in an happy and flourishing or in an afflicted and miserable State according to their Obedience to God or their Apostacy from him And therefore it is not strange that they fell into this mistake But allowing for this mistake and the consequence of it his uncharitable Opinion of Iob the method which he useth with Iob is commendable and to be imitated by others in their dealing with persons in Sickness or Affliction For he doth not flatter him in his Sins nor immediately and unseasonably apply Comforts to him but endeavours to convince him of his Sins and to bring him to Repentance as the only regular way to his Remedy 8. Even as I have seen p As thou hast never seen any Example of a Righteous man cut off so on the contrary I have seen many Examples of wicked men cut off for their wickedness Or As far as I have observed Or But as I have seen or experienced * Psal. 7. 14. Prov. 22. 8. Hos. 10. 13. they that plough Iniquity and sow Wickedness q They that designedly and industriously work wickedness first plotting and preparing themselves for it and then continuing to pursue and execute it as Husbandmen first plow up and prepare the ground and then cast in the Seed Compare Prov. 22. 8. Hos. 10. 13. reap the same r i. e. Iniquity or such trouble or Injury for so also the Hebrew word Aven signifies as they cause to others Or the fruit of their Iniquity the just Recompence and Punishment of it which is oft called Sin or Iniquity as Gen. 4. 7. Numb 12. 11. and 16. 26. and 32. 23. Compare Gal. 6. 7 8. 9. By the blast of God s To wit Of his Nostrils as it here follows i. e. by his Anger which in Men shews itself in the Nostrils by hot and frequent Breathings there and therefore by an Anthropopathy is ascribed to God by a secret and oft undiscerned but mighty and powerful Judgment of God by which they are blasted and blown away as Chaff by the Wind as the Phrase is Psal. 1. they perish and †That is by his Anger as Isa. 30. 33. Exod. 15. 8. Chap. 1. 19. and 15. 30. Isa. 11. 4. by the Breath of his Nostrils are they consumed 10. The roaring of * Psal. 34. 10. and 35. 17. the Lion and the voice of the fierce Lion t Understand vanisheth or perisheth out of v. 9. or is restrained or suppressed as may be gathered out of the following Branch of this Verse and †Psal. 58. 6. the Teeth of the young Lions are broken u Which is true literally the Lions when taken having most commonly their Teeth broken as antient and modern Writers relate But this is here mystically meant of wicked and Powerful Tyrants who are oft and fitly compared to Lions Ezek. 32. 2. and 38. 13. 2 Tim. 4. 17. who though for a time they persecute and oppress other men yet in due time they are restrained and broken and crushed in pieces by the mighty Power of God appearing against them in some eminent Judgments Possibly he may secretly accuse Iob or his Children or both that being persons of great Wealth and Power in those parts they had wickedly abused it to ruine their Neighbours and therefore were justly cut off 11. The old Lion perisheth for lack of Prey x Because they cannot go abroad to seek it and their young ones either cannot find or do not bring it to them See Psal. 59. 14 15. and 109. 10. and the stout Lions Whelpâ—… are scattered abroad y Gone from their Dens several ways to hunt for Prey and can find none 12. Now z Heb And or Moreover I will further convince thee by a Vision which I had
yours were such I should readily yield to them but what doth your arguing reprove p Or your arguing argue There is no truth in your Assertions nor weight in your Arguments and therefore are they of no account or power with me 26. Do ye imagin to reprove words q i. e. Do you think that all your Arguments are solid and unanswerable and all my Answers are but idle and empty words Or do you think it is sufficient to cavil and quarrel with some of my words and expressions without considering the merits of the cause and the truth of my condition or giving an allowance for humane infirmity or for my extreme misery which may easily force from me some indecent expressions and to reprove the speeches of one that is desperate r Of a poor miserable hopeless and helpless man for the words of such persons are commonly neglected and despised although there be truth and great weight in them See Eccles. 9. 16. And such are generally thought to speak from deep passions and prejudices more than from reason and judgment which are as wind s i. e. Which you esteem to be like the Wind vain and light without solid substance making a great noise with little sense and to little purpose But this last branch of the verse may be and by many is rendred otherwise And do ye imagine which is to be repeated out of the former clause as is very usual in Scripture the words of one that is desperate to be but wind i. e. empty and vain Do you take me for a desperate and distracted man that knows not or cares not what he saith but only speaks what comes first into his mind and mouth The Wind is oft used to express vain words as Ch. 15. 2. Ier. 5. 13. and vain things Iob 7. 7. Prov. 11. 29. Some render the whole verse thus Do you in your arguings think or ought you to think the discourses of a dejected or desponding or sorely afflicted man such as I am to be but words and wind i. e. vain and empty as indeed the discourses of such persons use to be esteemed by such as are in an higher and more prosperous condition But you should judge more impartially and more mercifully Possibly the verse may be rendred thus Do you think to reprove the speeches of a desperate or dejected or miserable man such as I am and you use me accordingly with the praposition being very frequently omitted and understood in the Hebrew tongue words and with for the Hebrew prefix Lamed oft signifies with as hath been formerly proved wind You think any words or Arguments will be strong enough against one in my circumstances So it agrees with the foregoing verse 27. Yea †Heb ye câ—…st to fall upon ye overwhelm t Your words are not onely vain and useless and uncomfortable to me but also grievous and pernicious the fatherless u Heb. You rush or throw your selves upon him For words in Hiphil are oft put reciprocally as Hebricians know You fall upon him with all your might and say all that you can devise to charge and grieve him A metaphor from wild beasts that fall upon their prey to hold it fast and devour it You load him with censures and calumnies u Or the desolate i. e. me who am deprived of all my dear children and of all my estate forsaken by my friends and by my heavenly father Which should have procured me your pity rather than your censure and ye dig a pit for your friend x Or you feed or feast for so this Hebrew word is oft used as 2 Sam. 3 35. 2 Kings 6 23. Iob 40. 15. upon your friend i. e. You insult and triumph over me whom sometimes you owned for your friend 28. Now therefore be content look upon me y Be pleased either 1. To look upon my countenance if it betrayes any fear or guilt as if I spoke contrary to my own conscience Or rather 2. to consider me and my cause further and better than you have done that you may give a more true and righteous judgment concerning it for it is †Heb. before your face evident unto you z You will plainly discover it A little further consideration and discourse will make it manifest and I shall readily acknowledge it if I lie 29. * Ch. 17. 10. Return a Turn from your former course of perverse judgment lay aside passion and prejudice against me let me beg your second thoughts and a serious review of my case I pray you let it not be iniquity b To wit in your thoughts or debates I beg not your favour but your justice judge according to right and do not conclude me to be wicked because you see me to be miserable as you have falsly and unjustly done Or there shall be no iniquity to wit in my words which I have spoken and which I am further about to speak Which you will find upon the review yea return again my righteousness is ‖ That is in this matter in it c i. e. In this cause or matter between you and me the Relative without the Antecedent which is frequent in the Hebrew Language You will find the right to be on my side 30. Is there iniquity in my tongue d Consider again and more throughly examine if there be any untruth or iniquity in what I have already said or shall further speak to you cannot †Heb. my palate my tast e i. e. My judgment which discerns and judgeth of words and actions as the tast or palate doth of meats discern perverse things f i. e. False opinions or sinful expressions I am not so bereft of common understanding as not to be able to distinguish between good and evil And therefore if I have uttered or should utter any perverse words I should apprehend them to be so as well as you do CHAP. VII 1. IS there not ‖ Or a warfare * Chap. 14. 13 14. Psal. 39. 4. an appointed time to man upon Earth a Is there not a certain and short time limited by God wherein man shall live in this sinful vain and miserable world after which he shall live in an holier and happier place and state And is it a crime in me to desire that God would give me some ease and respite for the present and bring me to that blessed and joyful period are not his daies also like the daies of an hireling b Whose time is limited and short being but for a few years Isa. 16. 14. 21. 16. and sometimes but for daies Iob 14. 6. Matth. 20. 1 2. and whose condition is full of toil and hardship 2. As a Servant †Heb. gapeth after earnestly desireth the shadow c i. e. The Sun-set or the Night the time allotted for his rest and repose Psal. 104. 23. And why may
* 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
and my Cause and not according to the rigours of his justice 16. If I had called p i. e. Prayed as this word is commonly used to wit unto my Judge for a favourable sentence as he now said and therefore it was neeedless here to mention the Object of his Calling or Prayer and he had answered me yet would I not believe that he had hearkned unto my voice q I could not believe that God had indeed granted my Desire though he had done it because I am so infinitely below him and obnoxious to him and still full of the tokens of his displeasure and therefore should conclude that it was but a pleasant Dream or Fancy and not a real thing Compare Psalm 126. 1. 17. For he breaketh me r This is the Reason of his foregoing Diffidence that even when God seemed to answer him in words yet the course of his actions towards him was of a quite contrary nature and tendency with a tempest s As with a Tempest i. â—… unexpectedly violently and irrecoverably and multiplieth my wounds without cause t Not simply without any desert of his or as if he had no sin in him for he oft declares the contrary but without any evident or special cause of such singular Afflictions i. e. any peculiar and extraordinary guilt such as my Friends charge me with 18. He will not suffer me to take my breath u My pains and miseries are continual and I have not so much as a breathing-time free from them but 〈◊〉 me with bitterness x My Afflictions are not only long and uninterrupted but also exceeding sharp and violent contrary to the common course of God's Providence 19. If I speak of strength y If my Cause were to be decided by power lo he is strong z i. e. stronger than I. and if of judgment a If I would contend with him in a way of right who shall set me a time to plead b There is no superiour Judge that can summon him and me together and appoint us a time of pleading before him and oblige us both to stand to his Sentence and therefore I must be contented to sit down with the loss 20. If I justifie my self c If I plead against God mine own Righteousness and Innocency mine own mouth shall condemn me d God is so infinitely wise and just that he will find sufficient matter of condemnation from my own words though spoken with all possible care and circumspection or he will discover so much wickedness in me of which I was not aware that I shall be forced to joyn with him in condemning my self if I say I am perfect e If I were perfect in my own opinion If I thought my self compleatly righteous and faultless it f i. e. My own mouth as he now said Or he i. e. God who is easily understood by comparing this with the former Verses where the same he is oft mentioned shall also prove me perverse 21. Though I were perfect yet would I not know my soul I would despise my life g i. e. Though God should acquit me in Judgment and pronounce me perfect or righteous yet would I not know i. e. regard or value as that word is oft used my soul i. e. my life as the soul frequently signifies as Gen. 19. 17. Iob 2. 6. Iohn 10. 15 17. and as it is explained in the following branch where life is put for soul and despising for not knowing and so the same thing is repeated in differing words and the latter clause explains the former which was more dark and doubtful according to the usage of sacred Scripture So the sense is Though God should give sentence for me yet I should be so overwhelmed with the dread and terrour of the Divine Majesty that I should be weary of my life And therefore I abhor the thoughts of contending with my Maker whereof you accuse me and yet I have reason to be weary of my life and to desire death Or thus If I say I am perfect as the very same Hebrew words are rendred v. 20. i. e. If I should think my self perfect yet I would not know i. e. not acknowledge my soul I could not own nor plead before God the perfection and integrity of my soul but would onely make supplication to my Judge as he said v. 16. and flee to his grace and mercy I would abhor or reject or condemn my life i. e. my conversation So the sense is I would not insist upon nor trust to the integrity either of my soul and heart or of my life so as to justifie my self before the pure and piercing Eyes of the all-seeing God 22. This is one thing h In the other things which you have spoken of God's greatness justice c. I do not contend with you but thi one thing I do and must affirm against you therefore I said it i I did not utter it rashly but upon deep consideration he de stroyeth the perfect and the wicked k God sends afflictions promiscuously upon good and bad men Compare Psal. 73. 2 c. Eccles. 9. 2. Ier. 12. 1 c. 23. If the scourge slay suddenly l Either 1. If some common and deadly Judgment come upon a people which destroys both good and bad Or 2. If God inflicts some grievous and unexpected stroke upon an innocent person as it follows he will laugh at the trial of the innocent m As he doth at the destruction of the wicked Psal. 2. 4. His outward carriage is the same to both he neglects the innocent and seems not to answer their prayers and suflers them to perish with others as if he took pleasure in their râ—…ne also But withal he intimates the matter and cause of this laughter or complacency which God takes in their afflictions because to them they are but trials of their saith and patience and perseverance which tends to God's honour and their own eternal advantage 24. The earth n i. e. The possession and dominion of men and things on earth is given o To wit by God the great Lord and disposer of it by his providence into the hand of the wicked p Into their power As good men are scourged v. 23. so the wicked are advanced and prospered in this world he covereth the faces of the Judges thereof q i. e. He blinds their eyes that they cannot discern between truth and falshood justice and unrighteousness He. Who Either 1. the wicked last mentioned who either by power or by gifts corrupts the Officers of justice Or rather 2. God whom the pronoun he designed all along this Chapter Who is oft said to blind the minds of men which he doth not positively by making them blind but privatively by withdrawing his own light and leaving them to their own mistakes and lusts Or by Iudges he may here mean
thou renewest my Calamities again and again and makest my Plagues wonderful both for kind and extremity and continuance 17. Thou renewest ‖ 〈◊〉 is thy 〈◊〉 〈◊〉 21. Chap. 16. 8. thy witnesses r i. e. Thy judgments which are the Witnesses and Evidences both of my sins and of thy wrath against me and encreasest thy indignation s i. e. My miseries the effects of thine anger These words are added to explain what he meant by renewing witnesses upon me changes and war t Or changes and an army which may be a Figure called Hendiadis for the changes of an army i. e. many miseries succeeding one another like Companies of the Souldiers of an Army in Battel Or changes may note the various kinds and an army the great numbers of his Afflictions are against me 18. * Chap. 3. 11. Wherefore then hast thou brought me forth out of the womb O that I had given up the Ghost and no eye had seen me u To wit alive i. e. that I had never been born alive 19. I should have been x Or O that I had been And so in the following branch O that I had been carried For why should not these Verbs of the Future Tense be so rendred here as that v. 19. is the reason being wholly the same as though I had not been I should have been carried from the womb to the grave 20. * See Ch. 7. 6 8. 9. Are not my days few * Psal. 39. 13. cease then x My life is short and of its self hastens apace to an end * there is no need that thou shouldest push it forward or grudge me some â—…ase for so small a moment and let me alone y Or lay aside or remove thy hand or anger from me that I may take comfort a little 21. Before I go to the place whence I shall not return z Into this World and Life See on Chap. 7. 9. 10. even to the land of darkness and the shadow of death ‖ i. e. A dark and dismal shade See on Chap. 3. 5. 22. A land of darkness †Either in things without any succession of Day and Night Winter and Summer Or among persons where great and small are in the same condition Chap. 3. 19. †Heb. as the gloominess of the shadow of death and without order and it shineth as darkness as darkness it self and of the shadow of death without any order and where the light is as darkness * Where there is no difference between Light and Darkness where the Day is as dark as the Night where there is nothing but perpetual and uninterrupted darkness CHAP. XI THen answered Zophar the Naamathite and said 2. Should not the multitude of words be answered a Doest thou think to carry thy Cause by thy long and tedious discourses consisting of empty words without weight or reason and should †Heb. a man of lips a man full of talk be justified b Shall we by our silence seem to approve of thy Errors Or shall we think thy Cause the better because thou usest more words than we do 3. Should thy ‖ Or devices lies c i. e. Thy false Opinions and Assertions both concerning thy self and thy own Innocency and concerning the Counsels and Ways of God make men hold their peace d As if thy Arguments were unanswerable and when thou mockest e Both God Chap. 10. 3. and us and our friendly and faithful Counsels Chap. 6. 14 15 25 26. shall no man make thee ashamed f By discovering thy Errors and Follies 4. For thou hast said * Chap. 6. 10. my doctrine g Concerning God and his Providence is pure h i. e. True and certain and * Chap. 10. 7. I am clean in thine eyes i I am innocent before God I have not sinned either by my former actions or by my present expressions Thou standest wholly upon thy justification But Zophaâ—… aggravates and perverts Iob's words for he did not deny that he was a sinner in God's â—…ght Chap. 7. 20 21. 9. 2 3. 10. 14. but only that he was an Hypocrite or ungodly man as they made him 5. But O that God would speak and open his lips against thee k i. e. Plead with thee according to thy desire Chap. 9. 32 c. He would soon put thee to silence and shame 6. And that he would shew thee the secrets of wisdom l i. e. The unknown and unsearchable depths of God's Wisdom and Counsels in dealing with his Creatures that they are double to that which is m i. e. That they are far more and greater the word double being used indefinitely for manifold or plentiful as Isa. 40. 2. 61. 7. Ier. 17. 18. Zech. 9. 12. then that which hath a being or existence i. e. The secret Wisdom of God is infinitely greater than that which is revealed to us by his Word or Works The greatest part of what is known of God is the least part of those Perfections that are in him And therefore thou doest rashly and foolishly in passing such a bold censure upon God's ways and judging so harshly of his proceedings with thee because thou doest not comprehend the reasons of them and in judging thy self innocent because thou doest not see thy sins whereas the all-knowing God sees innumerable sins in thee for which he may utterly destroy thee though thou discernest them not But the words are and must be rendred either thus that he hath double id est abundant wisdom For so this Hebrew word signifies Chapter 6. 13. and 12. 16. Proverbs 2. 7. and 3. 21. Or that they are double to or in that being or essence to wiâ—… to God of whom he is here speaking Or to the being i. e. to God who calls himself by the Name I am Exod. 3 14. which signifies being and who appropriates being to himself Isa. 45. 18. I am and there is none else besides me as elsewhere he is said to be the onely wise and onely Potentate and onâ—…y immortal being 1 Tim. 1. 17. 6. 15 16. know therefore that * Ezra 9. 1â—… God exacteth of thee less than thine iniquity deserveth n Heb. God lâ—…nds or gives or forgives thee part of thine iniquity or of thy punishment So far is he from dealing worse than thou deservest as thou doest most falsly and wickedly accuse him 7. * Eccles. 3. 11. Rom 11. 33. Canst thou by searching find out God o i. e. Discover all the Depths of his Wisdom and the reasons of all his Actions canst thou find out the Almighty * Ch. 26. 14. unto perfection 8. It is †Heb. the heights of hâ—…aven as high as heaven p Thou canst not measure the heights of the visible Heavens much less of the Divine Perfections what canst thou do q To wit to
I despair No I will not I know he is a just and a faithful and merciful God and he knows that mine Heart is upright before him and that I am no Hypocrite but c Though I will trust in him yet I will humbly expostulate the matter with him I will †Heb. prove or argue maintain mine own ways d I will argue or prove or demonstrate my ways i. e. I will make a full free Confession of the whole course of my Life and I will boldly though submissively assert mine own Integrity which he also will I doubt not acknowledge And what I have done amiss I will as freely confess and make Supplication to my judge for the pardon of it before him e Before his Tribunal for I desire no other Judge but him 16. He also shall be or is my Salvation f I rest assured that he will save me out of these miseries sooner or later one way or other if not with a temporal yet with an eternal Salvation after Death of which he speaks Ch. 19. 25 c. for g Or but as this particle commonly signifies for this Clause is put by way of opposition to the former and the sense is But if I were an Hypocrite as you alledge I durst not present my self before him to plead my Cause with him as now I desire to do nor could I hope for any Salvation from or with him in Heaven an Hypocrite shall not come before him 17. Hear diligently my Speech h This he desired before v. 6. and now repeateth either because they manifested some neglect or dislike of his Speech and some desire to interrupt him Or because he now comes more closely to his business the foregoing Verses being mostly in way of Preface to it and my declaration i i. e. The words whereby I declare my Mind with your Ears 18. Behold now I have ordered my †Heb. judgment Cause k To wit within my self I have seriously and sincerely considered the state of my case and what can be said either for me or against me and am ready to plead my Cause I know that I shall be justified l i. e. Acquitted by God from that Hypocrisie and Wickedness wherewith you charge me and declared a righteous and innocent person humane Infirmities excepted 19. Who is he that will plead with me m Where is the man that will do it Nay Oh that God would do it which here he implies and presently expresseth For now if I hold my Tongue I shall give up the Ghost n My grief for Gods heavy Hand and for your bitter Reproaches would break my Heart if I should not give it vent 20. Only do not Two things unto me o Which Two he expresseth v. 21. then will I not hide my self from thee p Then shall I boldly present my self and Cause before thee 21. * Ch. 9. 34 35. 33. 7. Withdraw thine hand far from me q i. e. Suspend my Torments during the time of my pleading with thee that my Mind may be at liberty and let not thy dread make me afraid r Do not present thy self to me in terrible Majest neither deal with me in rigorous Justice but hear me meekly as one man heareth another and plead with me upon those gracious Terms wherewith thou usest to deal with Mankind 22. Then call thou and I will answer or let me speak and answer thou me s Then chuse thy own Method Either do thou charge me with Hypocrisie or more than common Guilt and I will deâ—…end my self Or I will argue with thee concerning thy extraordinary severity towards me and do thou â—…hew me the reasons of it This proposal savoured of too great self-confidence and of Irreverence towards God for which and such like Speeches he is reproved by God Ch. 38. 2 3. 40. 2. 23. How many are mine Iniquities and sins t That I am a sinner I confess but that I am guilty of so many or such heinous Crimes as my Friends suppose I utterly deny and if I be so do thou O Lord discover it to my shame Make me to know my transgression and my Sin u If peradventure my heart deceive me therein for I am not conscious to my self of any enormous crime 24. Wherefore hidest thou thy Face x i. e. Withdrawest thy favour and help which thou didst use to afford me as this Phrase is commonly used as Deut. 31. 17. Psal. 13. 1. 102. 2. c. and * Deut. 32. 20. Ruth 1 21. Ch. 16. 9. 19. 11. 33. 10. holdâ—…st me for thine Enemy y i. e. Dealest as harshly with me as if I were thy professed Enemy 25. * Isa. 42. 3. Wilt thou break a Leaf driven to and fro And wilt thou pursue the dry stubble z Doth it become thy infinite and excellent Majesty to use all thy might to crush such a poor impotent frail Creature as I am that can no more resist thy Power than a Leaf or a little loose and dry straw can resist the fury of the Wind or Fire 26. For thou writest a i. e. Thou appointest or inflictest A Metaphor from Princes or Judges who antiently used to write their Sentences or Decrees concerning Persons or Causes brought before them See Psal. 149. 9. Ier. 22. 30. Ioh. 19. 22. bitter things b i. e. A terrible Sentence or most grievous punishments against me and * Psa. 25. 7. makest me to possess the Iniquities of my Youth c Thou dost now at once bring upon me the punishment of all my sins not excepting those of my Youth which because of the Folly and weakness of that Age are usually excused or winked at or at least but gently punished 27. * Chap 〈◊〉 11. Thou puttest my Feet also in the stocks d Thou encompassest me with thy Judgments that I may have no way or possibility to escape and †Heb. observest lookest narrowly unto all my Paths e When thou hast me fast in Prison thou makest a strict and diligent search into all the actions of my life that thou mâ—…ist find matter to condemn me thou settest a Print upon the †Heb. roots Heels of my Feet f i. e. Thou followest me close at the Heels either to observe my Actions or to pursue me with thy Judgments so that thou dost oft tread upon my Heels and leave the prints of thy Footsteps upon them 28. And he g Either 1. Man or Iob supposed to be Gods Adversary in this contest So he speaks of himself in the third Person as is usual in this and other sacred Books So the Sense is He i. e. this poor frail Creature this Carkass or Body of mine which possibly he pointed aâ—… with his Finger consumeth or pineth away c. So he mentions here the effect of Gods severe proceedings against him to
me e Do not my Friends instead of comforting mock and abuse me as if I had made use of Religion only as a Cloak to my wickedness Heb. If there be not mockers with me understand let God do so or so to me It is a form of an Oath which is defectively expressed after the manner of the Hebrews Assuredly I am in the midst of cruel Mockers which is a sore aggravation of my affliction Thus he returns to what he had said Ch. 16. 20. and intimates the necessity and justice of his following Appeal which otherwise might be thought too bold And doth not mine Eye f Either 1. The Eyes of my Body Do they not continue to provoke me to my Face Or rather 2. The Eye of my Mind Their provoking Scoffs and Reproaches do not only molest me in the day-time when they are with me but lodge with me in the night and are continually in my thoughts and break my sleep and disturb me in dreams And therefore if I be a little disordered I may be excused †Heb. lodge continue in their provocation 3. Lay down now put me in a surety with thee g He turneth his Speech either to Eliphaz who spake last or rather to God as is evident from the matter and scope of the words and from the next Verse These words contain either 1. An humble desire to God that he would appoint him a Surety who should undertake for his Friends that they should refer the cause in difference between them to God or to some other person who should determine the matter in Gods Name and according to Gods Will Or that God would be his Surety or appoint him a Surety who should maintain his righteous cause against his opposers for so this Phrase is oft used as Psal. 119. 121 122. Isa. 38. 14. And some expound this as they did Ch. 16. 21. of Christ Jesus who was called our Surety Heb. 7. 22. Appoint I pray thee my Surety i. e. Christ who is now with thee to plead my Cause Or rather 2. An appeal from God unto God or a kind of challenge or desire of debating 〈◊〉 Cause with God Which though it favoureth of too much boldness and irreverence to God yet seeing Iob expresseth the same desire almost in the same manner Ch. 9. 33 34. and is sharply reproved by God for contending with him Ch. 40. 2. I know no Inconvenience of ascribing the same thing to him here So the sense is Because I am not able to deal with thee immediately considering the dread of thy Majesty my only desire is that thou wouldest deal with me upon fair and equal terms as if thou were a man like my self and appoint some man who shall in thy name and stead determine the time and place for the trial of my cause with thee And this suits well enough with the two following Verses because his Friends were without Understanding v. 4. and partial v. 5. therefore he desires to cease discoursing with them and to debate his cause with God who was just and impartial and also would be favourable to him who is he that will strike hands with me h i. e. Agree and promise or be Surety to me whereof that was the usual gesture Prov. 6. 1 2. 17. 18. 22. 26. 4. For thou hast hid their heart from Understanding i Thou hast blinded the minds of my Friends that they cannot see those truths which are most plain and evident to all men of sense and experience Therefore I desire a more wise and able Judge therefore shalt thou not exalt them k i. e. Thou wiltst not give them the Victory over me in this contest but wiltst give sentence for me and disparage them and make them ashamed of their confidence in affirming falshoods of thee and punish them severely for this miscarriage It is an usual figure whereby much more is understood than is expressed 5. He that speaketh Flattery to his Friends l Hereby Iob chargeth them either 1. With flattering him with vain hopes and Promises of the return of his former prosperity when he knew that his case was desperate Or 2. With flattering and befriending God and giving a partial sentence out of respect to him for which he reproved and condemned them before Ch. 13. 7 8 9. where see the notes Some render the words thus He that uttereth or declareth his mind or thoughts as this word signifies Psal. 139. 2 17. with flattery or to flatter or deceive another even the Eyes of his Children shall fail m He shall be severely punished not only in his Person but even in his Children whose Eyes shall fail with vain expectations of Relief and deliverance out of those Calamities which shall come upon them for this sin of their Parents 6. He n i. e. God who is oft designed by this Pronoun in this Book hath made me also * Chap. 3â—… 9. a by-word o Or Proverb or common talk My calamities are so great and prodigious that they fill all people with discourse and are become proverbial to express extream miseries Compare Numb 21. 27 28. Deut. 28. 37. of the People and p Or but or although as this particle is oft used ‖ Or before them a foretime q So he aggravateth his present misery by the mention of his former prosperity Or to their faces or openly They do not only reproach me behind my back but revile and mock me and make a sport of my calamities even to my face I was as a †Heb. 〈◊〉 Tabret r i e. I was the Peoples Delight and Darling and matter of their praise and entertained by them with applauses and as it were with Instruments of Musick Or I am as a Tabret i. e. matter of sport and merriment to them 7. Mine Eye also is dim by reason of sorrow s Through excessive weeping and decay of Spirits which cause a dimness in the sight and all ‖ Or my thoughts my Members are as a shadow t My body is so consumed and my colour so wan and ghastly that I look more like a Ghost or a Shadow than like a Man 8. Upright men shall be astonied at this u Wise and good men when they shall see and consider my calamities will not be so forward to censure and condemn me as you are but will rather stand and wonder at the depth and mysteriousness of Gods Counsels and Judgments which fall so heavily upon innocent men while the worst of men prosper and the innocent shall stir up himself against the Hypocrite x But or Yet notwithstanding all these sufferings of good men and the astonishment which they cause innocent or religious Persons shall be so far from joining their Opinions and Counsels and Interests with Hypocrites or prophane men who thence take occasion to censure the afflicted Person and to reproach and condemn and desert the
Profession and Practice of Godliness that they will stir up themselves against them in holy Indignation and will oppose their wicked courses and will prefer afflicted Piety before prosperous Iniquity 9. The righteous also shall hold on his way y i. e. Shall persist in that good way into which he hath entred anâ—… not be turned from it by any afflictions which may befall himself or any other good men nor by any contempt or reproach cast upon them by the ungodly by reason thereof and he that hath clean hands z i. e. Whose life and the course of his Actions is holy and righteous which is a sign that his heart also is pure and perfect †〈…〉 shall be stronger and stronger a Shall not be shaken and discouraged by the grievous afflictions of the godly nor by the bitter censures and reproaches of Hypocrites or wicked men cast upon them for that cause but will be confirmed thereby and made more constant and resolute in cleaving to God and his ways and People in spight of all difficulties and miseries 10. But as for you all * 〈◊〉 â—… â—…9 do ye return and come now b i. e. Come now again as this Phrase is oft used and renew the Debate as I see you are prepared and resolved to do and I am ready to receive you Or return into your selves and consider my cause again peradventure your second thoughts may be wiser for I cannot find one wise man c To wit in this matter None of you speak like wise or good men but like rash and heady persons you censure me as a rotten Hypocrite and misjudge of Gods waye and condemn the Generation of Gods Children upon frivolous grounds among you 11. * 〈◊〉 â—… 6. 〈◊〉 My days d The days of my life I am a lost and dying man and therefore the hopes you give me of the bettering of my condition are vain and groundless are past my purposes e Or my designs or thoughts to wit which I had in my prosperous days concerning my self and Children and the continuance of my happiness are broken off even †〈…〉 the thoughts of my Heart f Heb. the possessions of my Heart i. e. those thoughts which in a great measure possessed my Heart which were most natural and familiar and delightful to me All my thoughts and designs and hopes are disappointed and come to nothing 12. They g Either 1. my Friends Or 2. my Sorrows of which he is here speaking Or 3. my thoughts last mentioned Possibly these words may be joined with them thus The thoughts of my heart change the night into day change the night into day h They do so uncessantly pursue and disturb me that I can no more rest and sleep in the dark and silent nights than in the midst of the light and tumults of the day Or they change the day into night Heb. they put the night for or instead of as the Hebrew Lamed is elsewhere used the day i. e. They make the day as sad and dark as the night to me So it seems best to agree with the following branch of the Verse the light is †〈◊〉 〈◊〉 short i i. e. The day-light which oft times gives some little comfort and refreshment to men in misery seems to be gone and fled as soon as it is begun because of darkness k i. e. Because of my grievous pains and torments which follow me by day as well as by night 13. If I wait l If I should give way to those hopes of my deliverance and restauration which you suggest to me †〈…〉 the Grave is mine House m I should be sadly disappointed for I am upon the borders of the Grave which is the only House appointed for me instead of that goodly house which you promise to me here upon condition of my Repentance I have made my Bed in darkness n I expect no other rest but in the dark Grave for which therefore I prepare my self 14. I have †〈…〉 said to Corruption o Heb. To the pit of corruption the Grave thou art my Father p I am near a kin to thee as being taken out of thee and thou wiltst receive and embrace me and keep me in thy house as Parents do their Children to the Worm thou art my Mother and my Sister q Because of the same original and the most strict and intimate Union and Conjunction between me and the Worms 15. And where is now my hope r And what then is become of that hope which you advised me to entertain As for my hope s i. e. The fulfilling of my hope or the happiness which you would have me expect Hope being put for the thing hoped for as Prov. 13. 12. 1 Cor. 9. 10. who shall see it t No man shall see it it shall never be 16. They u Either 1. They that would see my hope they must go into the Grave to behold it Or rather 2. My hopes of which he spake in the singular number v. 15. which he here changeth into the plural as is very usual in these Poetical Books shall go down to the bars of the pit x i. e. Into the closest and innermost parts of the Pit My hopes are dying and will be buried in my Grave when our rest together is in the dust y So the sense is when those Spectators together with my self shall be in our Graves Heb. Seeing that as this Hebrew Particle im oft signifies or certainly as it is used Numb 17. 13. Iob 6. 13. and elsewhere our rest shall be together in the dust i. e. I and my hopes shall be buried together CHAP. XVIII 1. THen answered Bildad the Shuhite and said 2. How long will it be ere ye a Either 1. You my Brethren Why do you not give over discoursing with Iob who is wholly transported with rage and not fit to be discoursed with at least until both you and he have better considered what to say Or rather 2. Thou O Iob of whom he speaks here as also v. 3. in the plural number either because there were some other person or persons present at this Debate who by their words or gestures shewed themselves favourers of Iob's cause or because it was a common Idiotism of the Eastern Language to speak thus of one person especially where he was one of Eminency or Authority Iob's Speeches were generally longer than his friends and they seemed very tedious to them make an end of words Mark b Consider the matter and our words better Or inform us Heb. make us to understand Seeing thou lookest upon us as ignorant and brutish men as it follows do thou instruct and inform us Cease cavilling and railing and produce thy strong Reasons that we may consider and answer them or yield to them and afterwards we will speak 3.
to whom I imparted all my Thoughts and Counsels and Concerns abhorred me and they whom I loved u Sincerely and fervently which they so ill require He saith not they who loved me for their love had it been true would have continued in his affliction as well as in his prosperity are turned against me 20. * Chap. 30. 30. Psal. 102. 5. Lam. 4. 8. My bone x i. e. My bones the Singular collectively put for the Plural as Chap. 2. 5. Prov. 15. 30. cleaveth to my skin y To wit immediately the fat and flesh next to the skin being consumed The sense is I am worn to skin and bone See the same phrase Psalm 102. 5. Or as the Particle and being often so used as hath been observed before to my flesh i. e. either as formerly it clave to my flesh Or as near and as closely as it doth to these remainders of flesh which are left in my inward parts ‖ Or as and to my flesh z and I am escaped with the skin of my teeth a I am scarce sound and whole and free from sores in any part of my skin except that of my Jaws which holdeth and covereth the roots of my Teeth This being as divers observe the Devils Policy to leave his mouth untouched that he might more freely express his mind and vent his blasphemies against God which he supposed sharp pain would force him to do and which he knew would be of pernicious consequence not onely to Iob but to others also 21. Have pity upon me have pity upon me O ye my friends b For such you have been and still pretend to be and therefore fulfil that relation and if you will not help me yet at least pity me for the hand of God hath touched c i. e. Smitten or afflicted me sorely as this word is oft used as Chap. 1. 11. Psalm 104. 32. me 22. Why do ye persecute me as God d Either 1. as God doth or rather 2. as if you were gods and not men as if you had the same infinite knowledge which God hath whereby you can search my heart and know my hypocrisie and the same soveraign and absolute Authority to say and do what you please with me without giving any reason or account of it which is indeed the Prerogative of the great God but it belongs not to you who are men and therefore liable to mistake and mis-judging and such as must give an account to God of all their words and carriages towards their Brethren and particularly towards persons in affliction and withal subject to the same Diseases and Calamities under which I groan and therefore may need the pity which I expect from you and are not satisfied with my flesh e i. e. With the consumption and torment of my whole body but add to it the vexation of my spirit by grievous reproaches and censures but are 〈◊〉 〈◊〉 or Liâ—… that are not contented with devouring the 〈◊〉 of their pâ—…y but also break their bones 23. †Heb. who will give c. Oh that my words f Either 1. the following and famous confession of his Faith v. 25 c. Or rather 2. all his foregoing discourses with his Friends which he was so far from disowning or being ashamed of that he was desirous that all Ages should know that they might judge between him and them whose Cause was better and whose Arguments were stronger were now written oh that they were printed in a book 24 That they were graven with an iron pen g Of which also there is mention Ier. 17. 1. and lead h Or or lead or with lead the Particle and being oft so used as Gen. 4. 20. Exod. 1. 6. Ier. 22. 7. For this Lead may be either 1. the Writing-pen which might be either of Iron or of Lead For though Lead be of it self too soft yet there was an Art of tempering Lead with other Metals to such a degree of hardness that it could pierce into a Rock as they did also temper Brass so that they could make Bows and Swords of them Or 2. the Writing-table for the Ancients did use to write divers things in Lead as is well known Or 3. the Writing-Ink as I may call it For they used to grave the Letters in a Stone with an Iron Tool and then to fill up the Cuts or Furrows made in the Stone with Lead that the Words might be more plainly seen and read in the rock for ever 25. For i This is the reason of his great Confidence in the goodness of his Cause and his willingness to have the matter depending between him and his Friends published and submitted to any Tryal because he had a living and powerful Redeemer to plead his Cause and vindicate his person from all their severe censures and to give sentence for him I know k I have no knowledge nor confidence nor hope of restitution to the prosperities of this life yet this one thing â—… know which is more comfortable and conâ—…iderable and therein I rejoâ—…ce though I be now a dying man and in a desperate condition for this life that my redeemer l In whom I have a particular interest and he hath a particular care of me Quest. What Redeemer and what Deliverance doth Iob speak of in this and the two following Verses Answ. Some late Interpreters understand this place metaphorically of God's delivering Iob out of his doleful and desperate Condition and restoring him to his former splendour and happiness in the World it being a very usual thing in Scripture to call eminent Dangers or Calamities by the name of Death as Psalm 22. 15. 88. 4. 5. Ezek. 37. 11 12. 2 Cor. 11. 23. And great and glorious Deliverances by the name of quickning and resurrection as Psalm â—…1 20. Isa. 26. 19. Rom. 11. 15. But the most Interpreters both ancient and modern understand it of Christ and of his Resurrection and of Iob's resurrection to life by his power and favour Which seems most probable for many reasons 1. From that known Bule that a proper and literal Interpretation of Scripture is always to be preferred before the Metaphorical where it suits with the Text and with other Scriptures 2. From the Hebrew word Goel here used which although sometimes it be used of God absolutely or essentially considered yet it most properly agrees to Jesus Christ For this word as all Hebricians know is primarily used of the next kinsman whose Office it was â—…o redeem by a price paid the sold or mortgaged Estate of his deceased kinâ—…man Levit. 25 25 and to revenge his death Num. 35. 12. and to maintain his Name and Honour by raising up Seed to him Deut. 25. 5. All which most fitly agrees to Christ who is ouâ—… nearest kiniman and brother Heb. 2. 11. as having taken ouâ—… Nature upon him by Incarnation who also hath redeemed that everlasting Inheritance which
our first Parents had utterly lost and 〈◊〉 by 〈◊〉 price of his own blood and hath revenged the Death of Mankind upon the great Contriver of it the Devil by destroying him and his kingdom and hath taken a course to preserve our Name and Honour and Persons to Eternity And if the places where God is called Goel in the Old Testament be examined it will be found that either all or most of them may be and some of them must be understood of God the Son or oâ—… Christ as Gen. 48. 16. Isa. 59. 20. See also Psalm 74. 2. Isa. 41. 14. 44. 6. 49. 7 52. 3. 63. 16. 3. Because Iob was so far from such a firm Confidence as he here professeth that he had not the least degree of hope of any such glorious temporal restauration as his Friends promised to him as we have oft seen and observed in the former Discourses as Chap. 16. 22. 17. 12 13 c. And therefore that hope which every righteous man hath in his death Prov. 14. 32. and which Iob oft professeth that he had must necessarily be fixed upon his happiness in the future life 4. Because some of the following expressions cannot without wresting and violence be applied to a Metaphorical Resurrection as we shall see in the Sequel 5. Because this is a more lofty and spiritual strain than any in Iob's former Discourses and quite contrary to them And as they generally â—…avour of Dejection and Diffidence and do either declare or encrease his Grief so this puts him into another and much better temper And therefore it is well observed that after this time and these expressions we meet not with any such impatient or despairing passages as we had before which shews that they had inspired him with new life and comfort 6. Because this well agrees with other passages in this Book wherein Iob declareth that although he had no hope as to this life and the comforts thereof yet he had an hope beyond death which made him prosess Though 〈◊〉 〈◊〉 me yet will I trust in him Iob 13. â—… 5. Trust in him For what Suâ—… for comfort and happiness Where Not in this life for that he supposeth to be lost therefore it must be in the next life And this was one reason why he so vehemently desired Death because he knew it would bring him unto God and unto true Felicity And this his hope and confidence in God and in his Favour to him Iob. opposeth to those â—…oul and false aspersâ—…ons which his Friâ—… had cast upon him as iâ—… he had forsaken God and cast off all â—…ear of him and hope in him Object 1. If this place had spoken of the Resurrection of the Body some of the Hebrew Writer or Commentators upon this Place who did believe that Doctrine would have understood it so and have urged it against the Sadduces which they did not Answ. 1. All the Jewish Writers which are now extant lived and wrote â—…ce Christ's time when the Doctors of that People were very ignorant of many great Truths and of the plain meaning of many Scriptures and very corrupt in their Principles as well as in their Practises 2. There was a manifest Reason why they could not understand this Text thus because they believed that Iob in his Agonies did deny God's Providence and consequently the Resurrection and the future Judgment which though it was a most uncharitable and false Opinion yet forced them to interpret this Text another way Obj. 2. How is it credible that Iob in those ancient times and in that dark stare of the Church should know these great Mysteries of Christ's Incarnation and of the Resurrection and Life to come Answ. 1. The mystery of Christ's Incarnation was revealed to 〈◊〉 by that first and famous Promise that the seed of the woman should break the Serpent's head Gen. 3. 15. which being the onely Foundation of all his Hopes for the recovery and salvation of himself and of all his Posterity he would doubtless carefully and 〈◊〉 teach and explain it as need required to those that descended from him 2. That the ancient Patriarchs and Prophets were generally acquainted with these Doctrines is undeniably evident from Heb. 11. and 1 Pet. 1. â—… 10. 11 12. 3 Particularly Abraham from whom Iob is supposed to have dâ—…ded had the Promise made to him that Christ should come out of his Loins Gen. 12. â—… and is said to have seen Christs day and 〈◊〉 to see it John 8. 56. and had his hopes and desires fixed upon a divine and heavenly City and Country Heb. â—…1 10 16. And as 〈◊〉 liveth m knâ—…w and believed these things himself so it is manifest that he â—…aught them to his Children and Servants Gen. 18. 1â—… aâ—…d to his Kiâ—…red and others as he had occasâ—…on And therefore it cannot seem strange that Iob professeth his Faith and hope in these things 〈◊〉 I am a dying man and my hopes are dying but he liveth and that for ever and therefore though i die 〈◊〉 both caâ—… and will make me to live again in due time â—…ugh not in this World yet in the other which is much better and though I am now highly censured and condemned by my Friend and others as a great Dissembler and a secret Sinner whom God's haâ—…d hath found out yet there is a day coming wherein 〈◊〉 Caâ—…se shall be pleaded and my Name and Honour vindicated from all these Reproaches and my Integrity brought to light and that he shall stand n I am falling and dying but he shall stand firm and unmoâ—…able and victorious in full power and authority all which this word stand signifies and therefore he is able to make me to stand in Judgment and to maintain my Cause against all Opposers Or 〈◊〉 â—…all arise as this Verb most commonly signifies i. e. Either 1. he shall exist or be born as this word is oft used as Num. 32. 14 Deut 29. 22. Iudg. 2. 10. 1 Kings 3 12. Matth. 11. 11. And it notes Christ's Incarnation that although as he was God he was now and from all Eternity in being yet he should in due time be made man and be born of a woman Or 2. he shall arise out of the dust which had been more probable if it had been in the Text from or out of as now it is upon the earth or dust for Christ's Resurrection from the dead might be fiâ—…ly mentioned here as the Cause of Iob's Resurrection which followeth ‖ Or at last at the latter day o Either 1. in the days of the Messiah or of the Gospel which are oft called the letter or last days or times as Isa. 2. 2 〈◊〉 â—… 5. 〈◊〉 2. 28. Compared with Acts 2. 17. 1 Tim. 4. 1. and 2 〈◊〉 3. 1. 〈◊〉 1. 1. Or rather 2. at the day of the general Resurrection and Judgment which as those holy Patriarchs well knew and firmly believed was to be at
the end of the World and which is called the last day Iohn 6. 39 40 44. 54. 11. 24 12. 48. 1 Pet. 1. 5 For this was the time when Iob's Resurrection of which he speaketh 〈◊〉 was to be Heb. at the last By which word he plainly intimates that his hope was not 〈◊〉 things present and of Worldly Felicities of which his Friends had discoursed so much â—…ut of another kind of and a far greater blessedness which should accrue to him in after-times long after he was dead and rotten Or the last who is both the first and the last Isa. 44. 6. Rev. 1. 11. who shall subdue and survive all his and his peoples Enemies and after others the lâ—…t enemy death 1 Cor. 15. 26. and then shall raise up his people and plead their Cause and vindicate them from all the Calumnies and Injuries which are put upon them and conduct them to Life and Glory upon the earth p The place upon which Christ shall appear and stand at the last day Heb. upon the dust in which his Saints and Members lie or sleep whom he will raise out of it ' And therefore he is fitly said to stand upon the dust or the Grave or Death because then he will put that among other Enemies under his feet as it is expressed 1 Cor. 15. 25 26. Some render the Words thus and that very agreeably to the Hebrew The last or at the last he shall arise or stand up against for so this very Phrase is used Gen. 4. 8. Iudg. 9. 18. Psalm 54. 3. the dust and fight with it and rescue the bodies of the Saints which are held in it as Prisoners from its Dominion and Territories Some understand this of God that He should stand last in the field as Conquerour of all his Enemies But this neither agrees with the words the Hebrew Aphar signifying dust and being never used of the field or plâ—…e of Battel nor with Iob's scope which was to defend himself against his Friends Accusations and to comfort himself with his hopes and assurance of God's Favour to be exhibited to him in due time Which end the words in that sense would by no means serve because God might and would be Conqueror of all his Enemies though Iob himself had been one of them and though his Cause had been bad and his Friends should with God have triumphed over him 26. ‖ 〈…〉 And though after my skin worms destroy this body q The style of this and other Poetical Books is concise and short and therefore many words are to be understood in some places to compleat the sense The meaning of the place is this Though my skin is now in a great measure consumed by Sores and the rest of it together with this body shall be devoured by the Worms which may seem to make my case quite desperate Heb. And though which â—…article as it is oft elsewhere is here to be understood as the opposition of the next branch sheweth after my skin which either now is or suddenly will be consumed by Sores or Worms they i. e. the destroyers or devourers as is implyed in the Verb such Impersonal speeches being usual in the Scripture as Gen. 50. 26. Luke 12. 20. 16. 9. where the actions are expressed but the persons or things acting are understood And by the Destroyers he most probably designs the Worms which do this work in the Grave destroy or cut off or devour this i. e. all this which you see left of me this which I now point to all this which is contained within my skin all my flesh and bones this which I know not what to call whether a living Body or a dead Carkass because it is between both and therefore he did not say this body because it did scarce deserve that name yet r For the Particle and is oft used adversatively Or then as it is oft rendred in my flesh s Heb. out of my flesh or with as the Particle Mem is used Can. 1. 2. 3. 9. Isa 57. 8. my flesh i. e. with eyes of flesh as Iob himself calls them Chap. 10. 4. Or with bodily eyes my flesh or body being raised from the Grave and restored and reunited to my soul. And this is very sitly added to shew that he did not speak of a mental or spiritual but of a corporeal Vision and that after his death shall I see God t The same whom he called his Redeemer v. 25. i. e. Christ of which see the note there who being God-man and having taken flesh and appearing in his flesh or body with and for Iob upon the earth as was said v. 25. might very well be seen with his bodily eyes Nor is this understood of a simple seeing of him for so even they that pierced him shall see him Revel 1. 7. but of seeing him with delight and comfort as that word is oft understood as Gen. 48. 11. Iob 42. 16. Psalm 128. 5. Isa. 53. 11. of that glorious and beautiâ—…ying Vision of God which is promised to all God's people Psalm 16. 11. 17. 15. Matth. 5. 8. 1 Cor. 13. 12. 1 Iohn 3. 2. 27. Whom I shall see u In manner before and after expressed No wonder that he repeats it again and again because the meditation of it was most sweet to him for my self x i. e. For my own comfort and benefit as that Phrase is oft used Or which is much of the same importance on my behalf to plead my Cause and vindicate me from all your reproaches and mine eyes shall behold and not †〈…〉 another y To wit for me or in my stead I shall not see God by anothers eyes but by my own and by these self-same eyes in this same body which now I have Heb. not a stranger i. e. This priviledge shall be granted to me and to all other sincere Servants of God but not to strangers i. e. to wicked men who are oft called strangers as Psal. 18. 44 45. 54. 3. Prov. 21. 8. because they are estranged or alienated from God and from his service and people And if I were such an one as you suppose me to be I could never hope to enjoy that happiness though my reins be consumed †Heb. in my 〈◊〉 within me z This I do confidently expect and hope for though at present my Case seems desperate my very inward parts being even consumed with grief and though as I have said the Grave and the Worms will consume my whole Body not excepting the Reins which seem to be fasest and furthest out of their reach Or without though which is not in the Hebrew My reins are consumed within me So this may be a sudden and passionate ejaculation or exclamation such as we find Gen. 48. 18. and oft in the Book of Psalms arising from the contemplation and confident expectation of this his unspeakable happiness wherein he expresseth
22. He shall not die a violent but a natural Death and shall lie in the Bed of Honour and shall †Heb. watch in the heaps remain in the Tomb x Heb. Shall watch i. e. have a constant and fixed abode as Watchmen have in the watching-place in the heap i. e. in his Grave which is called an heap either because the Earth is there heaped up or because it was adorned with some Pyramid or other Monument raised up to his Honour His Body shall quietly rest in his Grave or Monument where he shall be embalmed and preserved so entire and uncorrupted that he might rather seem to be a living Watch-man set there to guard the Body than to be a dead Corps 33. The clods of the Valley y i. e. Of the Grave which is low and deep like a Valley shall be sweet unto him z He shall sweetly rest in his Grave free from all cares and fears and troubles Ch. 3. 17 18. and every man shall draw after him ‖ Heb. He shall draw every man after him to wit into the Grave i. e. All that live after him whether good or bad shall follow him into the Grave i. e. shall dye as he did So he fares no worse herein than all Mankind He is figuratively said to draw them because they come after him as if they were drawn by his Example as there are innumerable dead before him 34. How then comfort ye me in vain seeing in your answers there remaineth †Heb. transgression Falshood * Why then do you seek to comfort me with vain hopes of recovering my prosperity if I repent seeing your grounds are manifestly false and common Experience sheweth that good men are very oft in great tribulation while the vilest of men thrive and prosper in the World CHAP. XXII 1. THen Eliphaz the Temanite answered and said 2. * Chap. 35. 7. Psal. 16. 2. Luk. 17. 10. Can a man be profitable unto God a i. e. Add any thing to his Perfection or Felicity to wit by his Righteousness as the next Verse shews Why then dost thou insist so much upon thy own Righteousness as if thou didst oblige God by it or as if he could not without injury afflict thee who supposest thy self to be a righteous person though indeed thou art not so as he saith v. 5 6 c. but if thou wert really so God is not thy debter for it Or because or but or yea rather so this latter Clause is to be read without an Interrogation and the former with it A wise or good man for these in Scripture-use are one and the same doth much good to himself he promotes his own Peace and Honour and Happiness by his Goodness and having so great a reward for his Virtue God is not indebted to him but he is indebted to God for it ‖ Or if he may be profitable doth his good success depend thereon as b he that is wise may be profitable to himself c 3. Is it any pleasure d i. e. Such a pleasure as he needs for his own ease and contentment without which he could not be happy as appears by the foregoing and following words For otherwise God is oft said to delight in the good actions of his People to wit so far as to approve and accept them to the Almighty that thou art righteous Or is it gain to him that thou makest thy ways perfect e That thy Life is free from blemish as thou pretendest but falsly as I shall shew 4. Will he reprove thee f Will or doth or would he reprove thee i. e. punish thee For this word is frequently used of real Rebukes or Chastisements as hath been oft noted for fear of thee g Because he is afraid lest if he should let thee alone thou wouldst grow too great and powerful for him as Princes oft times crush those Subjects of whom they are afraid Surely no. As thy Righteousness cannot profit him so thy wickedness can do him no hurt Or for thy Piety or Religion which is commonly called by the name of Fear Doth he punish thee because thou fearest and servest him as thou dost insinuate No surely but for thy sins as it follows Will he enter with thee into Judgment h And condemn thee to wit for the reason last mentioned as appears from the Hebrew Text where the words lie thus Will he for fear of thee reprove thee or enter with thee into Iudgment 5. Is not thy wickedness great and †Heb. no end to thine Iniquities thine iniquities infinite i Thy great sins are the true and only causes of thy misery The words may very well be rendred thus Is not thy evil i. e. thy punishment or affliction which is frequently expressed by this very word great because the particle and being oft used causally as it is Gen. 18. 13. 22. 12. 24. 56. Isa. 39. 1. 64. 5. thine Iniquities are infinite Are not thy calamities procured by and proportionable to thy sins Thy own Conscience tells thee they are so And therefore thou hast no reason to accuse God nor any person but thy self 6. For thou hast taken k Or Surely thou hast taken He speaks thus by way of conjecture or strong presumption when I consider thy grievous and unusual calamities I justly conclude thou art guilty of all or some of these following crimes and do thou search thine own Conscience whether it be not so with thee a pledge from thy Brother l i. e. Either of thy Neighbour or of thy Kinsman which are both called by the name of Brother This is added to aggravate the offence for nought m i. e. Without sufficient and justifiable cause Which he might do many ways either by taking what he ought not to take Deut. 24. 6. or from whom he ought not to wit the poor to whom he should give Prov. 3. 27. or when and in such manner as he ought not of which see on Deut. 24. 10 11. or by keeping it longer than he should as when the poor mans necessity requires it or when the debt is satisfied Ezek. 18. 16. and †Heb. stripped the cloaths of the naked stripped the naked of their Cloathing n Either by taking their Garment for a pledge against the Law Exod. 22. 26. or otherwise by robbing them of their Rights all other injuries being Synecdochically comprehended under this Qu. How could he strip the naked Answ. He calls them naked either 1. Because they had but very few and mean Cloaths such being oft called naked as Deut. 28. 48. 1 Cor. 4. 11. Iam. 2. 15. Or 2. From the effect because though he did not find them naked yet he made them so The like Phrases we have Isa. 47. 2. grind Meal i. e. by grinding Corn make it Meal Amos 8. 5. falsifying the deceitful Ballances i. e. by falsifying making true ballances deceitful
And so here to strip the naked is by stripping them to make them naked 7. Thou hast not given water o Surely thou hast been so hard hearted as to deny a Cup of cold Water to those that needed and desired it Water was oft times scarce and precious in those hot Countries and was appropriated to particular persons without whose leave other persons might not take it to the weary p i. e. To him who by reason of hard labour or Travel is weary and thirsty So this word is used Prov. 25. 25. to drink and thou hast with-holden Bread from the hungry q To whom it was due by Gods Law Prov. 3. 27. which also was known to Iob by the light of Nature Hereby he intimates the greatness of this Sin of Uncharitableness by ranking it with heinous crimes whereas Iob as he thought esteemed it but a small fault if any 8. But as for †Heb. 〈◊〉 of 〈◊〉 the mighty man he had the Earth r Heb. And or but the man of Arm or Strength or Power to him was the Earth or the Land i. e. he had the firm possession or free enjoyment of it Which is meant either 1. Of Iob of whom he speaks invidiously in the third person The mighty man Iob possessed and enlarged and enjoyed his Estate without any compassion to the poor Or rather 2. Of other rich and potent men who had the Earth or Land either 1. By Iob's judicial Sentence which was generally given in favour of the rich and against the poor Or 2. By Iob's kindness and courtesie The rich were always welcom to him his house was open to them his Land was before them when the poor were driven away from his House and Territories and the †Heb. 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 2 Kings 5. Isa. 3. 3. honourable man dwelt in it s Either by thy sentence or permission he had a peaceable and sure possession of it He repeateth the same thing in other words 9. Thou hast sent Widows t Whose helpless Estate called for thy pity Exod. 22. 22. Deut. 24. 17 19. away empty u Either by denying them that Relief which their poverty required or that right which their cause deserved or by spoiling them of their Goods because thou knewest them to be unable to oppose thee or to right themselves and the Arms x i. e. All their supports and comforts and rights An heinous sin but falsly charged upon Iob. of the Fatherless have been broken 10. Therefore y For these and the like crimes The cause of thy ruine is not secret from Gods soveraign Power and unsearchable Judgments as thou pretendest but plain and manifest even thy own crying sins Snares are round about thee z Thou art encompassed with dangers and calamities and sudden fear a Beside thy present miseries thou art tormented with the dread and expectation of further and sorer Judgments troubleth thee 11. Or darkness b Either 1. A darkness and confusion of mind so great that thou canst not discern the true cause and use of all thy sufferings Or 2. Grievous Calamities which are oft called darkness which are such that thou canst see no way nor possibility of escaping Either thou art troubled with fear of further evils as it is said v. 10. or with the gross darkness of thy present state of misery that thou canst not see and abundance of Waters c i. e. Plenty and variety of sore afflictions which are frequently compared to Waters as Psal. 18. 16. 66. 12. Isa. 43. 2. cover thee 12. Is not God in the height of Heaven d Surely he is and from that high Tower he looketh down upon men Psal. 14. 2. to behold and govern and recompense all their actions whether good or bad And therefore O Iob thou art grosly mistaken in thinking that all things in this lower world are managed by chance and without any regard to Justice or to just men and not by the wise and holy Providence of God For this is the genuine Consequence of thy great Principle that good men suffer as deeply as any others whilest the vilest of men are exalted and flourish and behold †Heb. 〈◊〉 of 〈◊〉 Sâ—… the height of the Stars how high they are e Yet God is far higher than they and from thence can easily spy all men and things here below as the highest places afford the best prospects 13. And f Or Therefore From this true and certain principle thou drawest this false and wicked Conclusion Or Yet notwithstanding this undeniable Argument thou sayest g Thou reasonest thus within thy self as it may seem by thy discourses ‖ Or 〈◊〉 how doth God know h i. e. God cannot discern and therefore doth not mind things so far below him and distant from him * Psal. 〈◊〉 â—…9 â—… 73. 11. 〈◊〉 7. can he judge through the dark Cloud i i. e. Through those immense and innumerable Clouds which lie between the Heaven and the Earth although our eyes see but few of them 14. Thick clouds are a covering to him that he seeth not and he walketh in the circuit of heaven k His conversation and business and delight is in the higher and heavenly World which is worthy of his care but he will not disparage nor burden himself with the care of this contemptible spot of earth which was the opinion of many heathen Philosophers and as they fancied was Iob's opinion also 15. Hast thou marked the †〈◊〉 〈◊〉 way So old way l Heb. The way of antiquity i. e. of men living in ancient times or former ages By this way is here meant either 1. their course or common practice Or 2. their end or success as the way is taken 1 Sam. 9. 6 8. and as death which is and is called the end of all men Eccles. 72. is also called the way of all the earth Jos. 23. 14. 1 Kings 2. 2. which wicked men have troden 16. Which were cut down out of time m i. e. Before their time who died a violent and untimely death †〈…〉 whose foundation was overflown with a floud n Who together with their foundation to wit the earth and all their supports and enjoyments in it were destroyed by the general Deluge which doubtless was very well known to them because they lived not long after it and which was most proper for this Argument Or whose foundation i. e. all their power and riches and policy upon which they build all their hopes and happiness was like a flood poured forth which made a great shew and noise for a time but speedily vanished and came to nothing 17. * 〈…〉 Which said unto God Depart from us and what can the Almighty do ‖ 〈…〉 for them o He reports Iob's words Chap. 21. 14 15. where they are explained but to a contrary
2. he afforded her no help or advice or comfort in her Distresses And so he intimateth the greatness of Omission sins and that the common neglect or contempt of plain and positive Duties whether of Piety to God or of Charity to men is to be reckoned among high and hainous Crimes to the widow 22. He draweth e Either into his Neâ—… as Psalm 10. 9. or to his Party to assist and serve him in his Enterprizes also the mighty f Who are mighty in place or wealth or power He practiseth upon these as well as upon the poor with his power g Which being greater than theirs the soon forceth them to comply with his desires and demands he riseth up h To wit against any man as this phrase is used Psalm 18. 38. 44. 5. When he sets himself against a man and resolves to destroy him and ‖ Or he trusteth not his own life no man is sure of life i i. e. None of them whom he so opposeth can be secure or confident of holding his life but all such give up themselves for lost men as knowing they cannot resist his greater might Compare Deut. 28. 26. 23. Though it be given him to be in safety whereon he resteth yet ‖ That is God's Eyes his eyes are upon their ways k Heb. He giveth to him to be in safety or all things necessary for his safety c. This Verse is understood either 1. of the Oppressor If the Oppressor give a man his hand or promise that he shall live in safety by him or If the Oppressed give Gifts to the Oppressor to purchase his quiet and safety and as it follows he resteth upon that assurance given him yet his i. e. the Oppressors eyes are upon their ways he watcheth for their halting and seeks for all occasions to quarrel with them and to destroy them Or rather 2. of God and so the words are fitly rendred thus He i. e. God giveth or granteth to him i. e. to the Oppressor to be in safety i. e. to live a quiet and comfortable life and he resteth secure or he resteth or leaneth upon him i. e. upon God his former experience of God's Favour makes him confident of the continuance of it So he is not only happy in his present enjoyments but also in his freedom from distracting fears of future miseries and his i. e. God's Eyes are upon their ways i. e. God blesseth and prospereth him in all his undertakings as this phrase most commonly signifies as Deut. 11. 12. Ezra 5. 5. Psalm 33. 18. Or yet his eyes are upon their ways i. e. although God giveth them such strange successes this doth not proceed from his ignorance or regardlesness of their wicked actions for he sees and observes them all and will in due time punish them though not always in this life nor as soon as their sins are committed but in such time and way as he in deep wisdom seeth most â—…it 24. They are exalted for a little while l They live in honour and happiness but not for ever but only at best during this short and mortal life which lasteth but for a very little time and therefore their present happiness is not to be envied nor is it any reproach to God's Providence which hath time enough to reckon with them hereafter but †Heb. are not are gone m Heb. are not to wit in this World they die and brought low n As low as their graves Or after as the Particle Vau is elsewhere used as hath been observed before they have been brought low to wit by pining sickness or other grievous judgments they are †Heb. closed up taken out of the way o i. e Out of this World and way of living by death Or are restrained or shut up to wit in the grave the place of silence and impotency as all other p They can no more prevent or delay their death than the meanest men in the world and cut off q By Death's Sickle or by a violent Hand as the tops of the ears of corn r To wit in his greatest height and maturity when he is arrived at his perfect stature of worldly power and glory then God cuts him off and that suddenly and violently 25. And if it be not so now s To wit as I have discoursed if God doth not suffer wicked men to live long and prosperously in the World before he punisheth them and if good men be not sometimes sorely afflicted here if all things do not fall alike to all men in these matters who will make me a liar and make my speech nothing worth CHAP. XXV 1. THen answered Bildad a Not to that which Iob spake last but to that which stuck most in Bildad's mind and which seemed most reprovable in all his discourses to wit his bold censure of God's proceedings with him and his avowed and oft repeated desire of disputing the matter with him the Shuhite and said 2. Dominion b i. e. Absolute and sovereign power over all persons and things with whom to contend is both rebellion and madness and fear c Actively understood or terrour i. e. that which justly makes him dreadfull to all men and especially to all that shall undertake to dispute with him awful Majesty infinite knowledge whereby he knows men's hearts and ways far better than they know themselves and sees much sâ—…n in them which themselves do not discover and exact purity and justice which renders him formidable to sinners are with him d Emphatically spoken with him whom thou challengest with him who is not lightly and irreverently to be named much less to be contended with And therefore it is thy duty to humble thy self for thy presumptuous words and carriages towards him and quietly and modestly to submit thy self and thy cause to his pleasure This Clause as well as the following Verse seems to be added to prove what he last said of God's dominion and dreadfulness He keepeth and ruleth all persons and things in Heaven in peace and harmony and the order which he hath established among them The Angels though they be very numerous and differing in orders and ministeries do all own his Soveraignty and acquiesce in his Pleasure without any disputing and murmuring The Stars and heavenly Bodies though vaâ—…t in their bulk and various in their motions yet exactly keep their courses and the order which God hath appointed them And therefore it is great folly and impudence to exempt thy self from God's jurisdiction or to quarrel with the methods of God's dealings with thee he maketh peace in his high places 3. Is there any number of his armies e Of the Angels and Stars and other Creatures all which are his Hosts wholly submitting themselves to his Will to be and do what God would have them And therefore how insolent and unreasonable a thing is it for thee
a long time in searching and judging to find them out And this and the other Acts mentioned in this Verse are to be understood of God solely and exclusively it being here as it is oft elsewhere in this Book sufficiently implied that this kind of divine Wisdom which consists in the accurate knowledge of all Gods Counsels and works is far above out of man's reach Man doth not see this Wisdom but only so far as God is pleased to reveal it to him and therefore he cannot declare it to others man did not prepare nor order nor contriâ—… it and therefore no wonder if he cannot search it out And so this is most fitly connected with the following Verse For as here he tells us what Wisdom is denied to man so there he informeth us what is granted to him 28. And a Or rather But For this is added by way of opposition to shew that mans Wisdom doth not lie in a curious enquiry into or an exact knowledge of the secret paths of Gods Counsel and Providence but in things of another and of a lower nature unto man b Unto Adam at first and in and with him to all his Race and Posterâ—…ty he said c i. e. God spake it partly and at first inwardly to the mind of Man in which God wrote this with his own Finger and engraved it as a first Principle for his direction and partly afterwards by the Holy Patriarchs and Prophets and other Teachers of his Church whom God sent into the World to teach men true Wisdom which accordingly they did not by acquainting the People with the secrets and intricacies of Gods Counsel and Providence but by declaring the revealed Will of God and instructing them in their duty towards God and Men making this their great if not only business to make men wise unto Salvation See Deut. 4. 6. 29. 29. behold d Which expression notes the great importance of this Doctrine and withal man's dulness and backwardness to apprehend and consider it and man's proneness to place his Wisdom in vain and curious speculations * 〈◊〉 〈◊〉 â—… 〈◊〉 Eccâ—… 1â—… 〈◊〉 the fear of the LORD e i. e. True Religion and the right Worship of God both inward and outward all which cometh under this name that is wisdom f In that only consists mans true Wisdom because that and that only is his duty and his safety and happiness both for this Life and for the next and withal this is attainable whereas the depths of Gods ways are unknown and unsearchable to humane or created Capacities and to depart from evil g i. e. From 〈◊〉 which is called evil eminently as being the chief if not the only Evil and the cause of all other evils and that which is constantly and immutably evil whereas afflictions are frequently made good and highly beneficial Religion consists of two Branches doing good and forsaking evil the former is expressed in the former clause of this Verse and the latter in these words is understanding h Is the best kind of Knowledge or Wisdom to which man can attain in this Life The same thing is here twice expressed in several Phrases And the design of Iob in this close of his Discourse is not only to shew the mistake and reprove the Arrogance and boldness of his Friends in prying into Gods secrets and passing such a rash censure upon him and upon Gods ways and carriage towards him but also to vâ—…ndicate himself from the imputation of Hypocrifie and Profaneness which they fastened upon him by shewing that he had ever esteemed it to be his best Wisdom and true Interest to fear God and to depart from evil CHAP. XXIX 1. MOreover Job †Heb. 〈◊〉 to 〈◊〉 up continued his Parable and said 2. Oh that I were as in months past as in the days when God preserved me a To wit from all those miseries which now I feel This he desires not only for his own Ease and comfort but also for the vindication of his Reputation and of the honour of Religion which suffered by his means For as his calamities were the only ground of all their hard Speeches and censures of him as a man for saken and hated by God so he rightly judged that this ground being removed and his prosperity restored his Friends would take it for a token of Gods favour to him and beget in them a milder and better opinion of him 3. When his ‖ Or 〈◊〉 Candle b i. e. His Favour and Blessing oft signified by the name light as his displeasure and a state of affliction is frequently called darkness shined upon my head c Or over my bead to comfort and direct me The ground of the Expression is this that lights used to be carried and set on high that men may make the better use of them as the Sun for that end was placed above us and when by his light I walked through darkness d I passed safely through many difficulties and dangers and common calamities which befell others who lived round about me and overcame those troubles which fell upon my self 4. As I was in the days of my youth e i. e. In my former and flourishing days which he calls the days of Youth because those are commonly the times of mirth and comfort as Old-age is called evil days Eccles. 12. 1. when the secret of God was upon my Tabernacle f When there was a secret Blessing of God upon me and my Family protecting directing and succeeding us in all our affairs which the Devil observed Ch. 1. 10. whereas now there is a visible curse of God upon me and mine 5. When the Almighty was yet with me g i. e. On my side whereas now he is against me and hath forsaken me when my Children h Or servants or both and therefore he useth this word which comprehends both were about me 6. When I washed my steps with ‖ butter i i. e. When I abounded in all sorts of Blessings which is oft signified by this or the like Phrases as Gen. 49. 11. Deut. 33. 24. Iob 20. 17. Psal. 81. 16. When I had such numerous Herds of Cattle and consequently such plenty of Butter that if I had needed it or been pleased so to use it I might have washed my Feet with it and the 〈◊〉 Rock poured †me out Rivers of Oil k When not only fruitful fields but even barren and rocky places such as that part of Arabia was where Iob lived yielded me Olive Trees and Oil in great plenty See on Deut. 32. 13. 〈◊〉 〈◊〉 17. 〈◊〉 〈◊〉 7. When I went out l From my dwelling to the gate m To wit of the City as the following words shew to the place of Judicature which was in the Gates as hath been oft observed through the City n Through that part of the City which was between
to defend what I have once said whether true or false but from an honest mind or what I verily believe to be true and from a sincere desire to do thee good and my lips shall utter knowledge clearly f I shall not speak my own fancies or devices but only that which by diligent study and divine inspiration I know to be true and this I shall do plainly and clearly 4. The spirit of God hath made me and the breath of the Almighty hath given me life g I am thy Fellow-creature made by God's Spirit Gen. 1. 2. and quickned by that Soul which God breathed into man Gen. 2. 7. and therefore fit and ready to discourse with thee upon even and equal terms according to thy desire 5. If thou canst answer me h I shall allow thee all freedom of discourse I cannot terrifie thee as God would I shall not reproach thee nor cavil at thee as thy Friends have done * 〈◊〉 3â—… 14. set thy words in order before me stand up i To contend with me as thine Adversary in this Cause 6. * 〈◊〉 â—… 35. 〈◊〉 Behold I am †〈…〉 according to thy wish in Gods stead k I will plead with thee in God's Name and stead and on his behalf which thou hast oft wished that God would do upon equal terms and laying aside his terrible Majesty c. Or I am as thou art with or towards God i. e. God's Creature like thy self as the next words explain it I also am †〈…〉 formed out of the clay 7. Behold * 〈◊〉 13. 21. my terrour shall not make thee afraid neither shall my hand be heavy upon thee l Which was the condition of that disputation which thou didst offer to undertake with God Chap. 9. 34. 13. 21. 8. Surely thou hast spoken †〈…〉 in mine hearing m I shall not charge thee with hypocrisie as thy Friends do which God onely can discern but with those words which I have heard from thee and I have heard the voice of thy words saying 9. * Ch. 9. 17. 〈◊〉 â—… 16 〈◊〉 23. 10 〈◊〉 27. 5. 〈◊〉 〈◊〉 31. 1. I am clean without transgression I am innocent neither is there inquity in me n Not simply and absolutely none for he oft confesseth himself to be a sinner as Chap. 9. 1 2 c. 14. 4. but no such transgression or iniquity as might give God just occasion to punish him so severely as is implied in the next Verse where he blameth God for finding occasions against him implying that he had given him none by his sins And thus far Elihu's chaâ—…ge was just and true and herein it differs from the charge of Iob's three Friends who oft accuse him and that in words much like these for asserting his own righteousness and innocency although they did it because they thought him a secret Sinner and an Hypocrite whereas Elihu doth it upon other grounds even because Iob's justification of himself was accompanied with reflections upon God as hath been said 10. Behold he findeth occasions against me o He picketh quarrels with me and watcheth over and searcheth after all my errours and frailties as Iob said Chap. 10. 6. 14. 16 17. severely marking what is amiss in me that thence he may take occasion to punish me worse than mine iniquities deserve * Ch. 16. 9. he counteth me for his enemy p Though I have endeavoured to be his friend and faithful servant all my days yet he treats me like an enemy This Job said Chap. 13. 24. 19. 11. 11. * Ch. 13. 27. 14. 16. He putteth my feet in the stocks he marketh all my paths q He narrowly pries into all my actions that he may find matter for further severities against me 12. Behold in this thou art not just r I do not accuse thee of hypocrisie nor rip up the former errours of thy life but in this thou art unjust and much to blame that thou boastest so much of thine own integrity and chargest God with rigorous dealing and callest him to an account before thy Tribunal and offerest to dispute the matter with him I will answer thee That God is greater s Not only in Power and Majesty which thou acknowledgest but also in Justice and Wisdom and goodness and therefore thou doest very foolishly and presumptuously and wickedly in contending with him and censuring his Judgments thou forgettest thy distance from him and castest off that awe and reverence which thou shouldest constantly maintain towards thy Soveraign Lord. than man 13. Why t Upon what grounds and for what ends What advantage dost thou expect from it dost thou strive against him u To wit in a judicial way See Chap. 13. 6. for †Heb. he answereth not he giveth not account of any of his matters x He neither useth nor is by any Law obliged to give an account to any of his Creatures of the grounds and reasons of his Judgments or dispensations as being the Supream and absolute Governour of all Persons and Things in whose will and pleasure it becometh all Men to acquiesce And therefore O Job thou exceedest all bounds of modesty and humility and reverence and submission which thou owest to thy Maker in that thou presumest to demand a reason for his dealings with thee and to quarrel with him for not giving it to thee at thy desire Or he answereth not all his words i. e. He doth not say or hath not said all that he can to justifie his actions which he can do many more ways than we can imagine but hath revealed so much of his will and ways to Mankind as he hath thought meet and as their narrow capacity can comprehend as he declareth in the following Verses 14. For y Or Nevertheless as this Particle is sometimes used Although God doth not give men an account of his matters yet he doth that for them which is much better and which is sufficient for them God speaketh z To wit unto men by way of instruction or admonition as appears from the following Verses once yea twice a i. e. Again and again or oftimes this number being sometimes put indefinitely as below v. 29. 2 King 6. 10. Psal. 62. 11. When one speaking doth not awaken men God is graciously pleased to give them another admonition So God though he will not gratifie mens curiosity in enquiring into his hidden Judgments yet he will supply their necessity and acquaint them with their duty and interest so far as is fit and they are concerned to know yet man b Which is easily and fitly understood here from the former branch of this Verse as being the Person to whom God speaketh as appears from the next Verse And such supplements are not unusual in the Hebrew Language and especially in these Poetical Books where the Stile
â—…pt and held in the snares or fetters of tyraâ—…ny and oppression i. e. God doth this to free poor oppressed People â—…rom the snares which ungodly and unrighteous Princes lay for them Or that 〈◊〉 People be not 〈◊〉 any longer Heb. that there â—…e â—…o snares oâ—… or for the People Or for the 〈◊〉 or scandals or 〈◊〉 which are oft so called of the People So the sence is That such a wicked Prince may not continue to reign over that People although by their sins they had provoked God to give them such a Prince and to continue his power over them 31. Surely it is meet r Certainly it is but fit and reasonable that Man should say thus to his Maker and Supream Lord and that instead of contending with God he should submit to him Or which comes to the same thing But hath he said So the sence is I have shewed the absolute power which God hath over all his Creatures and that he may justly and doth oâ—…times severely punish all sorts of men as he sees fit And this Iob should have applied to his own case But I appeal to all of you hath he i. e. Iob who is the principal subject of this whole discourâ—…e and â—…o whom he now begins to direct his discourse said that which here follows which is a kind of form of confession or humiliation which Eâ—…ihu puts into Iob's mouth as fit to have been used by him Nay hath not his speech and carriage been of a directly contrary nature and tendency In stead of humbling himself under God's hand which was his duty hath he not been full of murmurings and complaints against God to be said unto God s Unto one so much thy Superiour so mighty and so righteous in all his waâ—…s with such an one a weak and sinful Creature as thou art should not presume to contest I have born chastisement t Or I do or shall bear it to wit quietly and contentedly I will bear the Lords indignation and accept of the punishment of my own iniquity and not accuse God falsly and foolishly as I have done I will not offend any more u Heb. I will not corrupt to wit my self or my ways which is oft understood in like cases Or I will take or demand no Pledge for so this Verb is oft used So the sence may possibly be I confess I have been too bold with God in desiring that he would come with me into judgment and that I could have a Pledge or Surety that he would do so but I will no longer desire it but submit my self wholly to him 32. That which I see not teach thou me x I will no longer maintain mine innocency but from thy judgments I will conclude and have reason to believe that there are some secret sins in me for which thou dost chastise me and which I through mine ignorance or partiality cannot yet discover and therefore do beg that thou wouldst by thy Spirit manifest them to me if I have done iniquity I will do no more y I will amend my former errours 33. †Heb. should it be from with thee Should it be according to thy mind z Having advised and directed Iob how to behave himself and what to say to God in his case he now proceedeth to enforce his advice by solid arguments Should it to wit God's chastening of thee about which the great controversie was be according to thy mind Heb. from with thee as thou wouldest have it Shall thy Opinion or Affection give Laws and Measures to God that he shall afflict onely such Persons and in such a manner and measure and so long as thou wouldst have him Doth God need or should he seek â—…or thy advice how to govern the World and whom and when to reward or punish Dost thou quarrel with God because he punisheth thee worse and longer than thou expectest or deâ—…rest he will recompense it a To wit thy iniquity expressed v. 32. whether thou refuse or whether thou choose b Whether thou arâ—… satisfied or offended with his proceedings he regards not a 〈◊〉 being obliged to give thee an account of his matters whether thou would refuse his punishments or accept of them and not I c It is â—…ot I nor thou that must prescribe to God but he will do what he pleaseth Or but not I i. e. do thou refuse or chooâ—…e as thou pleasest and contend with God for doing with thee otherwise than according to thy opinion or good will but so would not I do if iâ—… were my case and I can say nothing for this course which thou takest and therefore do thou speak what thou knowest or what thou caâ—…st say for it as it here follows therefore speak what thou knowest d If thou canst say any thing for this practice here I am ready to hear thy defence and to justifie thee as far as I can truly and righteously do But this Verse is and may well be otherwise rendred and that very agreeably to the Hebrew though still the sence will be the same Shall he i. e. God render or 〈◊〉 it to wit thy iniquity according to thy mind i. e. no further than thou dost like and consent because thou refusest to wit his Chastisement Is he obliged to forbear punishing thee because thou art not pleased with it Shall not he dispense either favours or afflictions as he sees fit without thy consent shalt thou choose and not I So Eliâ—… speaks this in the Name and Person of God such sudden changes of Persons being not unusual in this Book Shalt thou O Iob choose for me and not I for my self therefore speak what thou knowest If this be thy opinion speak what thou canst in defence of it and here am I ready to plead for God against thee So here Elihu returns to speak in his own Person 34. Let men †Heb. of heart of understanding tell me and let a wise man hearken unto me e I am content that any wise Man should judge of my words and let such consider what I say Or as others translate the place Mâ—…n of Understanding will speak for or with as the prefix Lamed is sometimes used as Gen. 46. 26. Numb 18. 11. Iob 17. 5. me and wise men will hearken or assent unto me 35. Job hath spoken without knowledge f Foolishly and inconsiderately and his words were without wisdom 36. ‖ Or my Father lâ—…t Job be tried My desire is that Job may be tried g Either 1. that he may be further tried by God or exercised with Afflictions till he he throughly convinced or humbled But it seems harsh that he should pray for the continuance or increase of Iob's Afflictions Or rather 2. that his words and cause which I am now debating may be examined and sâ—…fted that you that are here present or any other wise men may consider and judge thereof as he desired
h His strength is guided by Wisdom and therefore cannot be imployed to do any thing unbecoming God or unjust to his Creatures for either of these is folly Or in strength or vertue of heart for the and is not in the Hebrew So the sense is He is truly magnanimous of a great and generous mind or heart and therefore not unrighteous for all injustice proceeds from littleness or weakness of Heart Truly great Souls scorn unjust actions 6. He preserveth not the life of the wicked i To wit for ever but will in his due time forsake them and give them up to the Destroyer Or he doth not or will not preserve is put for he will certainly and dreadfully destroy by the Figure called Mâ—…iosis used Prov. 17. 21. and oft elsewhere but giveth right to the ‖ Or afflicted poor k He doth uphold and he will certainly in his time deliver his poor oppressed Ones from all their Oppressours 7. * Psal. 33. 18. 34. 15. He withdraweth not his eyes from the righteous l He never ceaseth to care for and watch over them no not when they are afflicted or persecuted when he may seem to neglect them but with Kings are they on the Throne m Though they may be oppressed for a time yet oft-times he not only delivers them but also raiseth them to the highest Honour and Happiness in this life compare 1 Sam. 2. 8. Psal. 113. 7 8. yea he doth establish them for ever n Their selicity is more stable and permanent than that of the wicked and they are exalted o Having mentioned the cause that God did establish them he now mentions the effect that 〈◊〉 are or continue to be exalted they are not cast down from their Dignity as the wicked commonly are 8. And * Psal. 107. 10. if they be bound in fetters p If through the vicissitude of Worldly affairs and the righteous judgment of God upon them for their sins they be brought from their Throne into a Prison as sometimes hath been done and be holden in cords of affliction 9. Then he sheweth them their work q i. e. Their evil works as the next Clause explains and limits it By these afflictions he brings them to a sight of their sins and to repentance which is the way and means of their recovery and their transgressions that they have exceeded r That they have greatly sinned by abusing their Power and Prosperity which even good men are too prone to do 10. * Chap. 33. 16. He openeth also their ear s i. e. He enableth and enclineth them to hearken to what God speaks by the rod who would not hear in the time of their Prosperity like them Jer. 22. 21. to discipline t Or to instruction i. e. to receive instruction or to chastening i. e. to hear the rod and who hath appointed it as is said Mich. 6. 9. and commandeth u Either by his Word oâ—… Spirit accompanying the affliction and discovering the mind and will of God in this dispensation that they return from iniquity x Which is the chief cause of their Calamity 11. If they obey y God's admonition and command and serve him they shall * Chap. 21. 13. spend their days in prosperity z They shall be restored to their former Prosperity and shall live and die in it This he speaks according to the Tenour of God's promises especially in the Old Testament-state of the Church and according to the common course and method of Gods Providence which Elihu and other good men had observed and their years in pleasures a Abounding in worldly comforts and being enabled by God to rejoyce in them which is God's gift Eccles. 3. 13. and delighting themselves in God's love and favour to them 12. But if they b The righteous spoken of v. 7. opposed to the Hypocrites here following v. 13. for even good men may sometimes be disobe dient to Divine admonitions and may suffer deeply yea even death it self for their folly see 1 Cor. 11. 30. obey not †Heb. they shall â—…ass away by the Sword Chap. 33. 18. they shall perish by the Sword and they shall dye without knowledge c In or for their ignorance or inadvertency or folly Or because they are without knowledge because they are foolish or brutish and will not learn the Lessons which God so plainly teacheth them 13. But the hypocriteâ—… 〈◊〉 heart d Such as are truely void of that Piety which they profess Whereby he either secretly insinuates that Iob was such an one or gives him this occasion to search himself whether he were not so or rather admonisheth him not to carry himself like such an one as he had hitherto done and for which he reproved him Chap. 34. 8. * Rom. 2. 5. heap up wrath e i. e. By their impious and obslinate carriage in all conditions they treasure up God's wrath against themselves they cry not f Unto God for help They live in the gross neglect of God and of Prayer when he bindeth them g To wit with the cords of affliction expressed v. 8. which is mentioned as an aggravation of their wickedness because even wicked men if not proâ—…igately bad will seek God in a time of affliction Hosea 5. 15. Withal he secretly reflects upon Job as one that 〈◊〉 himself like a wicked Man because though he cried out of God in way of complaint yet he did not cry unto him by humble supplication 14. * Ch 15. 32 22 16. Psal. 55. 23. †Heb. 〈◊〉 Soul 〈◊〉 They die in youth h They provoke God to cut them off before their time Heb. Their Soul i. e. they themselves shall die in 〈◊〉 and their liâ—…e is i Or rather life shall die or be extinct which Verb is understood out of the former Clause after the manner of the Hebrews among the ‖ Or 〈◊〉 unclean k Or the filthy or Wâ—…oremongers or Sodomites to whose destruction which happened not long before this time he may seem to allude The sence is They shall die by some dreadful and exemplary stroke of Divine vengeance 15. He delivereth the ‖ Or 〈◊〉 poor in his affliction and openeth their ears l i. e. Causeth them to hear and understand and do the will of God hearing being oft put for obeying And this latter Clause seems to be added to intimate that he will not deliver all afflicted Persons but onely those whose Ears he openeth to receive his Counsels in oppression m i. e. â—…n the time of their oppression Or by oppression or tribulation as the means of opening their Ears and Hearts 16. Even so would he n If thou hadst opened thine Ear to God's counsels and humbled thy self under his correcting hand and sued to God for Mercy have removed thee o As this
Verb is used 2 Chron. 18. 31. Or allured or intiâ—…ed or persuaded thee as the word properly signifies which possibly may here be emphatical and may imply as that Iob had by his sins brought himself into these straits so that God would have brought him out of them by the usual and regular way to wit by persuading him to turn from his sins and humbly and earnestly to cry to God for Mercy which if he had complied with God would have delivered him out of the p Heb. out of the mouth or jaws of Tribulation which like a wild Beast was ready to swallow him up strait into a broad place q i. e. Into a state of ease and freedom where there is no straitness and †Heb. 〈◊〉 of thy 〈◊〉 * Psal. 23. â—… that which should be set on thy table should be full of fatness r Thy Dishes or the food in them 17. But thou hast fulfilled the judgment s Or the cause or sentence as the word most properly signified Thou hast fully pleaded their cause and justified the hard and reproachful speeches which wicked men in their rage utter against God condemning God and justifying themselves of the wicked ‖ Or 〈◊〉 and 〈◊〉 should 〈◊〉 thee judgment and justice take hold on thee t Or therefore which is oft understood the sentence and judgment or the judicial sentence to wit of the wicked now mentioned shall take hold on thee Thou hast maintained their cause against God and God shall pass against thee their sentence or the Sentence of Condemnation due to such wicked men 18. Because there is wrath u To wit conceived by God against thee Because by thy pleading the cause of the wicked thou hast deserved that God should give sentence against thee as was now said and hast provoked God's wrath against thee therefore look to thy self and reconcile thy self to God by true repentance whilst thou mayest and before sentence be executed upon thee beware x This is not in the Hebrew but is necessarily to be understood to make up the sence and is oft understood in the like cases and that before this Hebrew Particle Pen as Gen. 3. 22. 11. 4. 42. 4. Isa. 36. 18. See the like also Mat. 25. 9. Act. 5. 39. leâ—…t he take thee away with his stroke y Properly with the stroke of his hand or foot It is an allusion to men who oft express their anger by clapping their hands or stamping with their feet then * Psal. 49. â—… a great ransom cannot †Heb. 〈◊〉 tâ—…ee 〈◊〉 deliver thee z For if once God's wrath take hold of thee and sentence be executed upon thee before thou dost repent and humble thy self to thy judge neither Riches nor Friends no nor any Person or thing in Heaven and Earth can redeem thee no Ransom or Price will be accepted for thee 19. Will he esteem thy riches no not Gold nor all the â—…orces of strength a If thou couldst recover thy lost wealth or strength or thy Friends would employ theirs on thy behalf neither could the one ransom thee nor the other rescue thee 20. * 〈◊〉 â—… 4. Desire not the night b Either 1. properly that in it thou mayest find some ease or rest as men usually do But this Iob did not much desire for he complains that his nights were as restless as his days Or rather 2. metaphorically the night of Death which is called the Night both in Scripture as Iohn 9. 4. and in other Writers and which Ioâ—… had oft and earnestly desired and even thirsted after as this Verb notes See Ch. 7. 15. And this seems best to agree with the foregoing counsel v. 18. beware lâ—…st 〈◊〉 take thee away with his stroke for then saith he thou art irrecoverably lost and gone and therefore take heed of thy foolish and oft râ—…peated desire of death leâ—… God inflict it upon thee in great anger when c Or by which which words are oft understood in divers Textâ—… of Scripture people d Even whole Nations and Bodies of People which aâ—…e all God's Creatures as well as thou and yet are not spared by him but cut off in wrath and many of them sent from one death to another take heed therefore thou beeâ—… not added to the number 〈◊〉 34. 20. are cut off e Heb. are made to 〈◊〉 i. e. to vanish or perish or die as this Verb is ofâ—… 〈◊〉 as Jâ—…b 18. 16. Psal. 102. 25. in their place f In their several places where they are or suddenly before they â—…an remove out of the Place where the hand and stroke of God finds them or in the place where they are settled and surrounded with all manner of Comforts and Supports and Friends all which could not prevent their being 〈◊〉 〈◊〉 â—…ossibly this phrase may allude to that expression of Job's Chap. 29. 18. I shall die in my â—…est 21. Take heed regard not g Or look not to it to wit with an approving or coveâ—…ing eye as this word is used Prov. 23. 31. iniquity for this hast thou chosen rather than affliction h Thou hast chosen rather to quarrel with God and censure his judgments than humbly and quietly to 〈◊〉 〈◊〉 to them and to wait upon God by Faith and Prayer for deliverance 〈◊〉 〈◊〉 time and way 22. Behold God exalteth i Or is â—…igh or exâ—…lted the active Verb being taken intransitively which is not unusual in the Hebrew Tongue This is a proper argument to force the foregoing counsels God is omnipotent and therefore can with great facility either punish thee far worse if thou beâ—…st obstinate and refrâ—…ctory or deliver thee if thou doest repent and return to him by his power * 〈…〉 who teacheth like him k He is also infinitely wiâ—…e as well as powerful and as none can work like him so none can teach liâ—…e him Therefore do not presume to teach him how to govern the World or to order thy affairs but know that whatsoever he doth with thee or with any other men is best to be done And therefore â—…e willing to learn from him learn obedience by the things which thou suâ—…erest from him and do not follow thy own fancies or affections but use the methods which God hath taught thee to get out of thy troubles by submission and prayer and repentance The words may be rendred What Lord is like him For the word Morâ—… in the Chaldee dialect signifies a Lord This Translation suits with the former Clause of this Verse but ours agrees well enough with that and is confirmed by the following Verse 23. * 〈◊〉 â—… 13. Who hath enjoyned him his way l Wherein he should walk i. e. what courses and methods he shall use in the administration of humane affairs If he had a Su periour Lord who gave him Laws for his actions he might be
7. 16. Exod. 9. 19. Or By his Hand or Power i. e. By those powerful works of his Hand here mentioned he sâ—…aleth or shutteth up or keepeth close every man to wit in his House as the Beasts in their Dens v. 8. that all men may know his work s That men being hindered from action and their own work and so being idle and at perfect leisure may fall to a serious contemplation of these and other great and glorious works of God Or that he i. e. every man as was now expressed may know or enquire into or take an account of â—…ll his work-men for which the proper season is when they are all hindred from their work and brought together into the House 8. Then t In great Rains or deep Snows the beasts go into dens u For shelter and comfort and remain in their places 9. †Heb. 〈◊〉 〈◊〉 the Chamber Out of the south x Heb. out of the inner Chamber as the Southern part of the World is called because in a great part it was and is hid and unknown to those who live in the Northern Hemisphear in which Iob's habitation lay Or out of the Chambers of the South as it is more largely expressed Iob 9. 9. for this is opposed to the North in the following Clause cometh the whirlwind y Violent and stormy Winds which in those parts most frequently came out of the South whence they are called whirlwinds of the South Zech. 9. 14. So also Isa. 21. 1. and cold z i. e. Cold and freezing winds which generally come from that quarter out of the †Heb. 〈◊〉 ing wiâ—…ds north 10. * Chap. 38. 29 3â—… Psal. 147. 17. 18. By the breath of God a i. e. By the Word of God as this very Phrase is explained Psal. 33. 6. By his will or appointment to which as the Principal cause all these works are ascribed frost is given and the breadth of the waters is straitned b The Frost dries up the Waters in great measure and bringeth the remainder into a narrower compass as we see 11. Also by ‖ Or 〈◊〉 wâ—…arieth watering c To wit the Earth By causing them first to receive and return and then to pour forth abundance of water he wearieth the thick clouds d By filling and burdening them with much Water and making them to go long journeys to water remote parts and at last to spend and empty themselves there all which things make men weary and therefore are here said to make the Clouds weary by a common figure called Prosopopaeia he scattereth †Heb. tâ—…e 〈◊〉 of his light ‖ Or tâ—…e 〈◊〉 scatterâ—… 〈◊〉 Rain Isa. 18. 4. his bright cloud e As for the white and lightsome Clouds which are opposed to the thick and black Clouds in the former Clause he scattereth and dissolveth them by the Wind or Sun Or he scattereth other Clouds by his light i. e. by the beams of the Sun So he gathereth some and scattereth others as he pleaseth causing either clear or dark and rainy weather 12. And it is turned round about f The Clouds now mentioned are carried about to this or that place by his counsels g Not by chance though nothing seems to be more casual and uncertain than the motions of the Clouds but by his order and governance that they may do whatsoever he commandeth them h Either be dispersed and pass away without effect to the disappointment of the Husbandmens hopes or be dissolved in sweet and fruitful showers upon the face of the world in the Earth 13. * Exod. 9. 18 〈◊〉 〈◊〉 1â—… 18. 1â—… He causeth it to come i Heb. He maketh it to wit the Cloud or Clouds and the Rain which is in it to find to wit a path or to find out the Persons or place to which God intends either good or hurt by it whether for †〈…〉 correction Heb for a rod to scourge or correct men by immoderate showers Or for a Tribe or certain Portion of Land which God intends particularly to punish in that kind or for his land l i. e. For God's Land whereby he understands either 1. the Land which he favoureth and where his Servants live such as Canaan was which for that reason God blessed with rain as is noted Deut. 11. 12. Psal. 68. 9 10. But in Iob's time God's People were not in Canaan but in Egypt where little or no Rain fell or 2. the uninhabited or desert parts of the World which may be called Gods Land peculiarly because it is immediately and onely under Gods care as being not regarded nor possessed by any man For it is noted as a special act of God's Providence that he causeth Rain to fall upon such places Iob 38. 26 27 Or 3. his Earth as it may be rendred to wit the whole Earth which is said to be the Lords Psal. 24. 1. 50. 12. and which may be here opposed to a Tribe or little part of the Earth And so this may note a general judgment by excessive Rains inflicted upon the whole Earth and all its Inhabitants even the universal Deluge which then was in a manner of fresh memory which came in a great measure out of the Clouds And thus these two first members speak of correction and the last of Mercy or for mercy m For the comfort and benefit of Mankind by cooling and cleansing the Air and refreshing and improving all the fruits of the Earth and other ways 14. Hearken unto this O Job stand still and consider the wondrous works of God n If there be so much matter of wonder and adoration in the most obvious and sensible works of God how wonderful must his deep and secret counsels and judgments be And therefore it would better become thee humbly to admire and quietly to submit to them than to murmur or quarrel with them 15. Dost thou know when God disposed them o To wit the things before mentioned the Clouds Rain Snow Thunder and Lightning and other Meteors Did God ask counsel from thee to acquaint thee with his counsels in the producing and ordering of them when and where and in what manner he should dispose them God ordereth all these things not as it pleaseth thee but as he thinks meet and in like manner he disposeth of all humane affairs and of thine among the rest and caused the light of his cloud to shine p Which may be understood either 1. of the light of the Sun breaking through the Clouds when it is most glorious and comfortable But though this light break through the Clouds yet it is very improper to call it the light of the Clouds Or 2. The Lightning which is properly so called aâ—… being produced by and in a Cloud Or 3. The Rainbow which is a lightsom and glorious work of God and therefore not likely
8. Lead me y Direct my heart and counsels and affairs and all the course and actions of my Life O LORD in thy righteousness z In thy righteous Laws which sometimes are called righteousness as Psal. 119. 172. Mat. 3. 15. Or for or because of or according to thy righteousness which is a Phrase and Argument frequently used in this book of Psalâ—…s because of †〈…〉 mine enemies a Either 1. That I may give them no occasion of slandering me or Religion for my sake Or rather 2. Because they are most malicious and mischievous and withal cunning and treacherous as he describes them in the next Verse which he uâ—…eth as an Argument to enforce this Petition and they lay Snâ—…res for me and if thou dost not assist me will be too hard for me and will triumph over me which will reflect dishonour upon thee also * 〈◊〉 25. 4. and â—…6 11. make thy way b i e The way wherein thou wouldest have me to walk or the course which thou wouldest have me to take son God's Precepts or Counsels are most commonly called his way straight c Or plain or smooth that I may clearly discern it and readily walk in it without mistake or lett or stumbling or offence This was a needful request because many good men are oft at a loss what their Duty is in several Circumstances And God granted this request to David as in many other things so in this that he should not cut off Saul when he had opportunity and instigation to do it 1. Sam. 24 and 26. but that he should wait till God took him away before my face d To my view and for my walk For men walk forward not backward 9. For there is no ‖ Or 〈◊〉 faithfulness †〈…〉 in their mouth their inward part is †Heb. wickâ—…nesses very wickedness e They speak one thing and mean another and under a pretence of kindness they seek my Destruction which makes it difficult for me to know how I should carry my self to them wherein therefore I have begged thy direction * Rom. 3. 13. their throat f Either 1. Metonymically Their speech coming out of their Throat tho smooth and subtil yet is most pernicious Or 2. Properly Their Throat and Mouth are wide opened ready to devour all that come within their reach A Metaphor from wild Beasts gaping for the Prey is an open sepulchre they flatter with their tongue g They make shew of piety and friendship that they may more easily deceive and destroy me 10. ‖ Or 〈◊〉 them 〈◊〉 Destroy thou them h Heb. hold thâ—… guilty i. e. Condemn and punish them Or make them to offend to wit in their Counsels as it follows so as they may either be given up to bad and foolish Counsels or fail in the execution of their wise or crafty Counsels Or make them desolate as the word is used Ezek. 6. 6. Ioel. 1. 18. O God let them fall ‖ Or 〈◊〉 〈◊〉 counsels by their own counsels i i. e. Make their Counsels not only unsuccesful against me but also destructive to themselves Or from their c. i. e. Let them fall short of their aims and designs Or because of their Counsels which are ungodly and unjust and so deserve destruction cast them out k Out of thy Land and from among thy People whom they either infect or molest by their wicked courses in l Or for or because of as before the multitude of their transgressions for they have rebelled against thee m Against thy Authority and declared Will concerning my advancement to the throne which divers Israelites opposed against their own Consciences See 2. Sam. 3. 8 9 10. 11. But let all those that put their trust in thee n That dare rely upon thy word and promise when all humane hopes and refuges fail which was oft the case of David and his followers rejoyce o Let them have cause of great joy from thy love and care of them and because thou defendest them as it follows let them ever shout for joy because †〈…〉 thou defendest them let them also that love thy name p i. e. Thy Majesty thy Word and Worship and Glory all which is called God's name in Scripture David doth not confine his Prayer to his Party but prays for all good men though by their own mistakes or other mens artifices some of them might now be in a sâ—…ate of opposition against him be joyful in thee 12. For thou LORD wilt bless q i. e. Thou art resolved and hast engaged thy self by promise and covenant to bless them And therefore my Prayer for them is agreeable to thy will the righteous with favour r With thy Love and gracious Providence wilt thou †Heb. 〈◊〉 〈◊〉 compass him as with a shield s i. e. Keep him safe on every side PSAL. VI. To the chief musician on Neginoth a Of which see on Psal. 4. 1. ‖ Or 〈◊〉 〈◊〉 eighth upon Sheminith b Or upon the eighth It is thought to be the shrillest or loftiest Note as Alomoth is the lowest of which see 1. Chron. 15. 20 21. and as some add Muth-labben Psal. 9. the mean But all this is only conjecture and the Iews themselves have no certain knowledg of their own ancient Musick and of the signification of the Terms belonging to it a Psalm of David c The occasion of the Psalm seems plainly to have been some grievous Distress or Disease of the Body then upon him accompanied also with great trouble of Conscience for his Sins whereby he had brought it upon himself 1. O * Psal. 38. LORD rebuke me not d i. e. Do not chasten or correct me as the next Clause explains it and as this word is frequently used as Iob 22. 4. Psal. 50. 21. Isa. 37. 4. Revel 3. 19. in thine anger e With rigour or severity as my Sins deserve but with gentleness and moderation Ier. 10. 24. and 46. 28. or so as it may not be the effect of thy strict Justice or Anger but of thy Mercy and Faithfulness neither chasten me in thy hot displeasure f The same thing repeated after the manner 2. Have mercy upon me g I plead not my merit but thy free Mercy O LORD for I am weak h Or I languish my Body pines away and my Spirit fails through my excessive pains or troubles O LORD heal me i i. e. The distempers of my Soul and Body of both which this word is used Psal. 41. 4. and 107. 18 20. for my bones are vexed k My torment is so deep and so general that it reacheth and is very grievous even to my Bones tho they are inward and might seem to be out of the reach of it and also strong and senseless and therefore
of his Church he hath prepared t Or established by his immutable Purpose and his irrevocable Promise his throne for judgment 8. And * Psal. 96. 13. 98. 9. he shall judg the world u Not you onely but all the Enemies of his People and all the Men of the World in righteousness he shall minister judgment to the people in uprightness 9. * Psal. 3â—… 39. 46. 1. 91. 2. The LORD also will be †Heb. At high place a refuge for the oppressed x God will not only judg the World at the last day and then give Sentence for his People against their Enemies but even at present he will give them his Protection a refuge in †Gr. 〈◊〉 times †Heb. Is trouble So Gr. of trouble 10. And they that know y i. e. That thoroughly understand and duly consider thy name z i. e. Thy Nature and Perfections thy infinite Power and Wisdom and Faithfulness and Goodness which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God as he hath manifested himself in his Word and Works as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. c. will put their trust in thee for thou LORD hast not forsaken a The experience of thy Faithfulness to thy People in all Ages is a just ground for their Confidence them that seek thee b i. e. That seek Help and Relief from thee by fervent Prayer mixed with Faith or trust in God as is expressed in the former Clause 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there for there was the Ark at this time declare among the people d i. e. To the heathen Nations that they also may be brought to the Knowledg and Worship of the true God his doings 12. * Gen. 9. 5. When he maketh inquisition for blood e Heb. Bloods The bloodshed or murder of his innocent and holy ones which though he may connive at for a season yet he will certainly call the Authors of it to a very severe Account and avenge it upon them he remembreth them f Either 1. The Humble as it follows or the Oppressed v. 9. That trust in him and seek to him v. 10. Whom he seemed to have forgotten Or 2. The bloods last mentioned for that Noun and this Pronoun are both of the masculine Gender and then remembring is put for revenging or punishing as it is Deut. 25. 17 19. Neâ—… 6. 14. Ier. 14. 10. and 44. 21. and oft elsewhere he forgetteth not the cry of the ‖ Or Afflicted humble g Or â—…eek as this word which is used also Zech. 9. 9. is Translated Mat. 21. 5. Who do not and cannot and will not avenge themselves but commit their Cause to me as the God to whom Vengeance belongeth Or afflicted or oppressed ones 13. Have mercy upon me O LORD consider my trouble h To wit Compassionately and effectually so as to bring me out of it which I suffer of them that hate me thou that liâ—…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping being as near Death as a Man is to the City that is come to the very Gates of it And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors of whom see my Latin Synopsis Gates elsewhere signify Power and Policy because the Gates of Cities were places both of Counsel and Strength but the Gates of Death are never so taken in Scripture 14. That I may shew forth all thy praise in the gates k i. e. In the great Assemblies which were usually in the Gates Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former and declareth that if he be brought off them he will go into these of the daughter of Zion l Either 1. Of Ierusalem so called also Isâ—… 1. 8. Zech. 9. 9. Because at this time it was subject to Zion which at this time was the seat of the Kings Palace and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters as Ios. 15. 45. 2. Chron. â—…3 19. Psal. 48. 11. As the chief Cities are called Mothers as 2. Sam. 20. 19. Gal. 4. 26. Or 2. Of the People who live in or belong to or meet together for civil and religious Matters in Zion For Cities are as it were Mothers to their People giving them Birth and Breeding and therefore the People are commonly called their Daughters So the Name of the Daughter of Egypt Ier. 46. 11. and of Edom Lam. 4. 21 22. and of Tyre Psal. 45. 12. and of Babel Psal. 137. 8. and of Ierusalem Lam. 2. 13 15. Mich. 4. 8. Are put for the People of those places I will rejoyce m To wit with spiritual Joy and Thanksgiving else it were no fit Motive to be used to God in Prayer in thy salvation 15. * 〈◊〉 7. 15. 〈◊〉 6. 〈◊〉 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us in the net which they hid is their own foot taken 16. The LORD is known o Or hath mads himself known or famous even among his Enemies by his most wiâ—…e Counsels and wonderful Works by the judgment which he executeth p Upon the Wicked as it followeth the wicked is snared in the work of his own hands * 〈◊〉 92. 3. Higgaion q This is either a musical Term or a Note of Attention a kind of behold intimating that the Matter deserves deep and frequent Meditation or Consideration as the word signifies Selah 17. The wicked shall be turned into hell r Either 1. Into the Grave which is oft called Schâ—…ol into which they are said to be turned or to return because they were made of or taken out of the Dust Eccles. 12. 7. Or 2. Into the place of eternal Perdition which also is sometimes called Schâ—…ol as Prov. 15. 24. and elsewhere For he seems to speak here of those Punishments which are peculiar to the Wicked whereas the Grave is common to good and bad And as v. 8. He seems to speak of the last and general Judgment of all the World so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it And into this place wicked Men may be said to be turned back or to return either 1. Because it is their own proper place Act. 1. 25. to which they belong and from which they have their Original and their wicked Qualities as being of their Father the Devil Iohn 8. 44. In which respect the Locusts who are by all Interpreters understood to be living Men are said
to come out of the bottomless Pit Revel 9. 2 3. Or 2. Because they had set themselves as it were in Battel-Array against God and were beaten back and driven from his Presence into their Graves and into Hell it self and all the nations s Whom their great Numbers and Power cannot protect from God's Wrath. that forget God t That do not consider nor regard God nor his Precepts nor his Threâ—…tnings and Judgments but go on securely and presumputously in their oppressive and wicked Courses 18. For the needy shall not alway be forgotten u Though God for a time may seem to neglect or forget them and suffer their Enemies to triumph over them * Psal. 12 â—… the expectation of the poor shall not x Which negative Particle is fitly understood out of the former Clause as it is Psal. 1. 5. and 44. 18. Isa. 23 4. and 28. 27 28. perish for ever 19. Arise O LORD let not man prevail let the heathen be judged in thy â—…ight 20. Put them in fear y Subdue their proud and insolent Spirits and strike them with Terror or with some terrible Judgment O LORD that the nations may know themselves to be but men z Heb. Weak and miserable and mortal Men and therefore altogether unable to oppose the omnipotent and eternal God This he saith because wicked Men when they are advanced to great Power and Majesty are very prone to forget their own Frailty and to carry themselves as if they were Gods See Isa. 31. 3. Ezek. 30. 7 8. Dan. 5. 21. Selah PSAL. X. The ARGUMENT This Psalm contains David's Complaint unto God against his malicious Enemies especially those of his own People whose wicked and deceitful Practises he here describes and then commits his Cause to God and beggs his help against them 1. WHY standest thou aâ—…ar off a Like one that neither sees nor hears nor regards me nor intendest any help for me O LORD why hidest thou thy self b Or thy face out of v. 11. which did sometimes shine upon me Or thine eyes by comparing this with Prov. 28. 27. Isa. 1. 15. †Heb. at 〈◊〉 sons in trouble So Gr. in times of trouble c When I most need thy Pity and Succour Do not add Affliction to the Afflicted 2. †Heb. in the pride of the wicked he doth persecute The wicked in his pride d Through pride of Heart which makes him forget God v. 4. and despise the Poor and oppress others either because they oppose or dislike his wicked Courses or that he may have more Fewel for his Pride or Ambition Or in his Exaltation This is the use that he makes of that power and Authority to which thou hast advanced him to persecute those whom he should protect and cherish He seems to point at Saul or his Courtiers doth persecute e With great fervency and burning Fury as the word signifies the poor f To wit me who am through their Tyranny poor and destitute and miserable and therefore the more proper Object for thy Compassion and others who favour my righteous Cause * Psal. 7. 16. 9. 15 16. Prov. 5. 22. let them be taken in the devices that they have imagined 3. For the wicked boasteth g Or gloriâ—…th or praiseth or pleasetâ—… himself of his †Heb. Sâ—…ls hearts desire h Or in or concerning or because of the desire or concupiscence or lâ—…st of his heart or soul which word is added to note the vehemency and â—…ervency of it He glorieth in his very Lusts which are his Shame Phil. 3. 19. and especially in the satisfaction of his desires how wickedly soever he gets iâ—… Desire is oft put for the thing desired as Psal. 21. 2. and 78. 29 30. and * Prov. 28. 4. Rom. 1. 32. ‖ Or the covetous blesseth himself he abhorreth the LORD blesseth the covetous i And as he applaudeth himself so he commends others that are greedy after and get abundance of Gain though it be done by Fraud and Violence accounting such the onely happy Men. Or the covetous the same with the wicked enlarging his desire as was now said blesseth or applaudeth or flattereth himself in what he hath already gotten and in the confident expectation of the continuance and increase of his worldly Wealth and Glory whom the LORD abhorreth k So his judgment as well as practice is contrary to God's Or rather without any Supplement as it is in the Margent He abhorreth or despiseth or provoketh the Lord. He sets himself not only against Men but against God himself as he declareth more fully in the next Versâ—… 4. The wicked through the pride l By which he scorns to stoop to God or to own any Superior and makes himself and his own Lusts his only Rule and his last end and is full of self-confidence and a conceit of his own self-sufficiency and unchangeable Felicity as is noted v. 6. of his countenance m So called because though Pride be properly seated in the Heart whence it is called Pride or loftiness of Heart or Spirit as Psal. 131 1. Prov. 16. 18. Eccles. 7. 8. c. Yet it is manifested in the Countenance and therefore is oft described by lofty Looks as Psal. 101. 5. and 131. 1. Prov. 6. 17. and 21. 4. and 30. 13. c. Which possibly was done purposely to meet with the Excuses of proud Persons who when they are charged with pride for their looks or gestures or apparel or the like use to make this Apology for themselves that pride lies in the Heart and not in these outward things will not seek after God n i. e. Not seek or enquire into the Mind and Will of God to order his Life by it so as to please God nor seek to him by Prayer for his Favour and Blessing But the words after God are not in the Hebrew and it is thought by some too great Boldness to add them here And therefore others omit it and render the Hebrew words will not search or consider to wit his Actions which seems to be a more natural and easiy Supplement he will not trouble himself to enquire whether his Actions be just or unjust pleasing or offensive to God but without any care or consideration rusheth into Sin and doth whatsoever seemeth right in his own Eyes But these and the former words are and may be and that very agreeably to the Hebrew thus rendered without any Supplement The wicked through his pride for so this Hebrew word by it self signifies 〈◊〉 5. 16. and 10. 33. will not seek his i. e. Gods which is plain both from the foregoing and following words face which is an usual phrase in Scripture as 2. Chron. 7. 14. Psal. 24 6. and 27. 8. and 105. 4. c. ‖ Or all his thoughts are There is no God God is not in all his * Psal. 14.
Paradise where thou art graciously and gloriously present where thou dost clearly and fully discover thy Face and the light of thy Countenance whereas in this Life thou hidest thy Face and shewest us only thy Back-parts and we are in a state of absence from thee and see thee only through a Glass darkly and enjoy thee but in part is fulness of joy t i. e. Full and perfect joy and Satisfaction which it is in vain to expect in this Life and is only to be found in the sight of thee See Exod. 33. 14. Psal. 17. 15. Mat. 5. 8. 1. Ioh. 3. 2. at thy right hand u Which he mentions as a place of greatest Honour as this was Gen. 48. 13 c. 1 Kings 2. 19. Psal. 45. 9. and the place where the Elect and Saints are placed at the last day Mat. 25. 33 c. and lastly at the place where Christ himself is said to sit Psal. 110. 1. Mat. 26. 64. Col. 3. 1. Heb. 1. 3. there are pleasures for evermore x Everlasting delights in the Contemplation and fruition of God PSAL. XVII A prayer of David a David being now grievously persecuted and distressed by Saul and other Enemies and being also bespaâ—…ered with many Calumnies he appeals to the heart-searching God makes a solemn Protestation of his integrity earnestly begs of God protection and Deliverances and being made weary of this Life by his pressing and manifold Calamities he Comforts himself with the Contemplation and hope of an happier Life 1. HEar †Heb. justice the right b Heb. righteousness i e. Me who notwithstanding all their Accusations and slaunders am righteous Or my righteous cause do thou take notice of it and give Sentence for me or my righteous Pâ—…ayer I desire nothing that is unreasonable or unjust but that thou wouldest judge righteously between me and mine Enemies and vindicate thine own Honour and faithfulness in making good thy Promise to me which thy righteousness obligeth thee to do O LORD attend unto my cry c i. e. My â—…ervent Prayer attended with strong Cries give ear unto my prayer that goeth †Heb without liâ—…s of deceit not out of â—…eigned lips d Heb. not with deceitful lips which speak one thing when my Heart knoweth and designeth another And this profession of his sincerity in his Words doth fitly make way for his solemn appeal to God in the following Verses 2. Let my sentence e Heb. my right or judgment i. e. Judgment in my cause or on my behalf come forth from thy presence f i. e. From thee and from thy tribunal to which I bring my cause Do not suspend or delay it but speedily examine my cause and give Sentence in it let thine * Psal. 11. 5. eyes behold the things that are equal g Or Right For though I desire and need thy Grace and Favour in many other Respects yet I beg only thy justice in this cause between me and them 3. Thou hast proved h Or searched or tried it by many and fore Temptations and Afflictions whereby the sincerity or hypocrisie of mens Hearts are easily and commonly discovered and especially by thy all-seeing Eye And that is my great Comfort that thou art Witness of my innocency mine heart thou hast visited me i Thou hast made an inspection and enquiry into my Heart in the night k Either 1. Metaphorically i. e. in the time of Trouble Or 2. properly when mens minds being freed from the incumbrance and distraction of Business and from the Presence and Society of men Which either lays a restraint upon them or tempts them to use Dissimulation do act most vigorously and freely either upon Good or Evil according to their several inclinations * Ioh. 23 10 〈◊〉 26. 2 Mal. 3. 2 3. 1 Pet. 1. 7. thou hast tried me l Accurately and severely as Gold-smiths do Metals and shalt find nothing m i. e. Nothing of unrighteousness in Heb. shalt not find To wit that whereof mine Enemies accuse me namely Hypocrisie towards thee and evil design against Saul covered under fair Pretences as they alledge So this general Phrase is to be limited from the Context as other Generals most frequently are For he was far from thinking himself Sinless that he often acknowledgeth his many and great sins and particularly that if God should enter into Iudgment with him and be severe to mark iniquities no man living could be justified Or stand before him Psal. 130. â—…3 and 143. 2. I * Psal. 39. 1. am purposed n Or I have resolved upon Deliberation as the word implies that my mouth shall not transgress o I am so far from Practising against Saul's Life as they charge me that I will not wrong him so much as in a Word Some joyn these Words with the next foregoing and render the place thus That which I have thought my mouth shall not transgress or rather hath not transgressed i. e. My Thoughts and Words always agree together Iabhor falshood and Dissimulation 4. Concerning the works of men p Concerning my care and Caution about my Words I have now spoken v. 3. now I may say the like concerning my works As for the works which men generally Practise Or Because of as the prefix Lamed is oft used as Gen. 2. 23. Numb 16. 34. Jer. 4. 31. and 22. 10. and 23. 9. The works of men So the Sence may be this Observing and considering the quality of the Works of the men of this Age with whom I converse or of all mankind some few excepted considering I say how wicked and unreasonable and pernicious they are not only to others but also to themselves I was resolved to take more care in the ordering of my own Actions by the word of thy lips q i. e. By the help of thy blessed Word and the excellent Rules Promises and Threatnings thereof which by deep and frequent Meditation I have hid and fixed in mine Heart as the best Anâ—…idore against sin and temptation Psal. 119. 9. 11. I have kept me from r So the same Verb is used with the like Supplement Ios. 6. 18. which also is in a manner included in the Verb. Or I have observed To wit so as to avoid them the paths s Or ways i. e. The Customs and Practices or the imitation of them as may be gathered from the next Verse where he prays to be kept in God's paths which are oppossed to these Paths of the destroyer t Or of the violent Man Such as Saul and his Courtiers and Soldiers have shewed themselves towards me Although their rage and violence against me might have tempted me to have repayed them in their own Coyn yet I forbore it and spared both others and Saul himself when his Life was at my Mercy 1 Sam. 24. and 26. and this I did in Obedience to thy Word which required me
Favour which is the 〈◊〉 that I desiâ—…e pardon all my sins which stand 〈◊〉 〈◊〉 Cloud between thee and me and fill me with Feaâ—… 〈◊〉 my Condition both here and hereafter make me not the reproach i Let not their Prosperity and my Misery give them Occasion to deride and Reproach me for my serving of thee and trusting in thee to so little purpose or Advantage of 〈◊〉 〈◊〉 k i. e. Of wicked Men who though they profess and think themselves to be Wiâ—…e yet indeed are Fools as is manifest from their Eager pursuit of fruitless Vanities v. 6. and from their Gross neglect of God and of his Service who onely is able to make them Happy 9. * Job 4â—… 4 5 I was dumb I opened not my mouth l To wit in way of Murmuring or Repining against thee oâ—… thy Providence as I promise I would be v. 1. For though when I looked onely to Instruments I was Discomposed and did at last speak a foolish Word yet when I did Recollect my self and looked up to thee the first Cause and Soveraign disposer of this and all other things I return to my former silence because thou didst it m What Either 1. And particularly Absolom's Rebellion wherein I acknowledge thy just Hand in punishing my sins Or 2. And more generally whatsoever is done in these Matters all the Events which befall all Men whether good or bad The Afflictions of the one and the Prosperity of the other All which are the Effects of thy Counsel and Providence in which all Men ought to acquiesce 10. * Job 9. â—…4 Remove thy stroke away from me n But although I may not I will not open my Mouth to Complain of thee yet I may open it to Complain and Pray to thee that thou wouldest take off the Judgment which thou hast inflicted upon me I am consumed o Help me therefore before I be utterly and irrecoverably lost by the †Heb. Conflict blow of thine hand 11. When thou with rebukes p i. e. With Punishment which are oâ—…t sâ—… called See Psal. 6. 1. and 76. 6. dost correct man for iniquity q i. e. Dost punish him as his iniquity deserves thou makest †Heb. that which is desired in him to â—…elt away his beauty r Heb. his Desire i. e. His desiderable things as this Word signifies Lam. 1. 11. Dan. 9. 23. and 1â—… 3. 11. 19. His Comeliness Strength Wealth and Prosperity and all his present Excellencies or Felicities to consume away like a mâ—…th s Either 1. Passively as a Moth is quickly and easily crushed to Pieces with a touch as this Phrase is used Iob 4. 19. Or 2. Actively as a Moth consumeth a Garment as it is Iob 13. 28. Isa. 50. 9. to which God Compareth himself and his Judgments secretly and insensibly consuming a People Isa. 51. 8. Hoâ—…a 5. 12. * Vers. 5. surely every man is vanity t And this Confirms what I said v. 5. That every Man is Vanity Which though men in the height of their Prosperity will not believe yet when God Contendeth with them by his Judgments they are forced to acknowledge it Selah 12. Hear my prayer O LORD and give ear unto my cry hold not thy peace at my Tears u Joyned with my Prayers Heb. 5. 7. * Lev. 25. 23. 1 Chr. 29. 15. Psal. 119. 19 Heb. 11. 13. 1 Pet. â—… 11. for I am a stranger x Though I be not onely a Native but either anointed or actually King of this Land yet in Truth I am but a Stranger both in regard of my very uncertain and short Continuance here where I am onely in my â—… Journey or Passage to my real and long Home which is in the other World and in Respect of the many wants and Hardships and Contempts and Injuries to which I am exposed as men usually are in strange Lands And therefore I greatly need and desire thy Pity and Help Oh thou who art the Patron of Strangers whom thou hast Commended to our Care and kindness Exod. 12. 48. Levit. 19. 33. and 25. 35. c. with thee y Either 1. In thy sight or Judgment and therefore truly We are apt to flatter our selves and can hardly believe that we are but Strangers here where we seem to have settled Habitations and Possessions but thou knowest the Truth of the Business that we are really such Or â—… In thy Land or Territory in which I sojourn onely by thy leave and Favour and during thy Pleasure as this whole Phrase is used Levit. 25. 23. whence these Words are taken is also v. 35 36. 39. 40. 45. 47. where that Branch of it with thee is so meant And withal this Phrase both here and Levit. 25. 23. may have a further Emphasis in it implying that every Israelite and particularly David himself in Respect of men were the Proprietors or owners of their Portions of which no other man might deprive or dispossess them and therefore David's Enemies had done wrongfully in banishing him from his and from the Lords inheritance but yet in Respect of God they were but strangers and God was the onely Proprietor of it and a sojourner as all my fathers were z Both in thy Judgment expressed Levit. 25. 23. and in their own Opinion Heb. 11. 13. c. Upon which Account thou didst take a special Care of them and therefore do so to me also 13. O spare me ‖ Or Cease from me i. e. From afflicting me do not destroy me My Life at best is but short and miserable as I have said and thou knowest sufficient for it is the Evil thereof do not add Affliction to the Afflicted that I may recovâ—…r strength †Both in my outward and inward Man both which are much weakened and oppressed Or that I may be Refreshed or Comforted eased of the Burden of my sins and thy Terrors Consequent upon them and better prepared for a Comfortable and happy Dâ—…solution before I go hence * Heb. Before I go to wit unto the Grave as this Phrase is used Gen. 15. 2. and 25. 32. or the way of all the Earth as the Phrase is Compleated Iâ—…s 23. 14. or whence I shall not return as it is Iob 10. 21. or which is all one into that place and state in which I shall not be to wit amongst the Living or in this World as this Phrase is frequently used both in Scripture as Gen. 5. 24. Gen. 37. 30. and 42. 36. and in Heathen Authors Of which see my Latin Synopsis and be no more PSAL. XL. The ARGUMENT This Psalm is a Celebration of God's great Goodness and Mercy vouchsafed unto him and all his People It is certain and Evident that David speaks some things in this Book of Psalms in his own Name and Person and some things in the Name and Person of Christ of whom he was an eminent Type
that Occasion to break forth into Prayer which also he continues in the following Verses Onely as he prays there for justification or Pardon of sin so here he prays for Renovation or Sanctification So his meaning is this Therefore as the Particle and is oft used as hath been shewed in the hidden Part do thou make me to know Wisdom Or thus thoâ—… wouldest have me know for Futures are oft taken Potentially as Psal. 118. 6. and Mat. 12. 25. Compared with Mark 3. 24. and elsewhere And Verbs which signifie making or causing are sometimes understood onely of the Will or Command as Ieroboam is said to make Israel to sin 1 Kings 14. 16. because he Commanded them to do so Hos. 5. 11. This I propose with Submission but if this Sence be admitted the last Clause of the Verse answers very well to the former as it doth in the foregoing and following Verses and every where in these Books For this thou wouldest have me know Answers to that thou willest or desirest and in the hidden part Answers to that in the inward Parts and Wisdom is the same thing for Substance with Truth onely called by another Name wisdom y i. e. True Piety and Integrity which is called Wisdom Iob 28. 28. Psal. 111. 10. and in many other Texts as sin on the contrary is commonly called as it really is Polly And to know Wisdom is here meant of knowing it Practically and Experimentally so as to approve and Love and Practise it as Words oâ—… knowledge are most frequently taken in Scripture and in other Authors 7. * Lev. 14. 6. Numb 19. 18. Purge me with hyssop z Or as with Hyssop the note of similitude being frequently understood As Lepers and other unclean Persons are by the appointment purified by thy use of Hyssop and other things Levit. 14. 6. Numb 19. 6. so do thou cleanse me a most Leprous and polluted Creature by thy Grace and by the Vertue of that Blood of Christ which is signified by those Ceremonial usages and I shall be clean wash me and I shall be * Isa. 1. 18. whiter than snow 8. Make me to hear joy and gladness a Send me glad Tidings of thy Reconciliation to me and by thy Spirit seal the Pardon of my sins to my Conscience which will fill me with joy that the bones which thou hast broken may rejoyce b That mine Heart which hath been sorely Wounded and Terrified by thy dreadful Message sent by Nathan and by the dismal Sentence of thy Law denounced against such Sinners as I am now by this Occasion brought home to my Conscience may be revived and Comforted by the Manifestation of thy Favour to my Soul 9. Hide thy face from my sins c Do not look upon them with an Eye of indignation and Revenge but forget and forgive them and blot out d See v. 1. all mine iniquities 10. Create in me a clean heart e Seeing I have not onely defiled my self by these actual sins but also have a most filthy Heart corrupted even from my Birth v. 5. which nothing but God's Almighty and Creating Power can purifie do thou Effectually work in me an Holy frame of Heart whereby both my inward filth may be Purged away and I may be prevented from falling into such actual and scandalous sins O God and renew f That good Temper which before this Apostacy I had in some measure be pleased graciously to restore it to me with Advantage ‖ Or a constant Spirit a right g Heb. Firm or Constant or Stedfast that I may not be so easily shaken and cast down by Temptation as I have been but that my Resolution may be more fixed and unmoveable spirit h Temper or Disposition of Soul or Spirit as the Word Spirit is very frequently used in Scripture within me i Heb. In my inward Parts He wisely strikes at the Root and Cause of all sinâ—…ul Actions 11. Cast me not away from thy presence k i. e. From thy Favour and Care and gracious Communion with thee and take not thy holy spirit l Thy sanctifying Spirit by which alone I can have Acquaintance and fellowship with thee from me 12. Restore unto me the joy of thy salvation m The Comfortable Sence of thy saving Grace and Help promised and vouchsafed to me both for my present and everlasting Salvation and ‖ Or lâ—…t 〈◊〉 free Or â—…ly Spirit uphold me uphold me n A weak and frail Creature never able to stand against Corruption and Temptation without thy powerful and gracious Succours with thy free o Or ingenuous or Liberal or Princely Which he seems to oppose to his own base and Illiberal and Dis-ingenuous and servile Spirit which he had discovered in his wicked and unworthy Practises and Desires a better Spirit even the Spirit of God which may free him from the Bondage of sin and inable and inâ—…line him freely and Cheerfully and constantly to run the way of Gods precepts See Exod. 35. 21. Psal. 110. 3. Rom. 8. 15 16. 2 Cor. 3. 17. spirit 13. Then will I teach transgressors thy ways p Either 1. Thy Will and their Duty and the way to their eternal Happiness Or rather 2. The manner of thy dealing with Sinners whom thou dost so severely Chastise for their sins and yet so graciously receive to Mercy upon their Repentances Both which I will shew them in my own Example which I will declare unto them although I shall therewith publish my own shame which I shall most willingly bear that I may in some measure repair the Injury which I have done to thee and others by my publick and scandalous Crimes and sinners shall be converted unto thee q And I perswade my self that my Indeavours shall not want Success and that either thy Justice and severity or thy Goodness and Clemency will bring them to Repentance 14. Deliver me from †Heb. Bloods blood-guiltiness r Heb. from Bloods because he had been the Cause of the Death not onely of uriah but of others of the Lords people with him 2 Sam. 11. 17. O God thou God of my salvation and my tongue shall sing aloud of thy righteousness s Either 1. Thy Faithfulness in making good thy Promises Or rather 2. Thy Clemency and Goodness as that Word is frequently used 15. O LORD open thou my lips t Which are shut with shame and Grief and Horror Restore unto me the Opportunity and Ability and Liberty which formerly I had of speaking to thee with Freedom and Boldness and Familiarity as this Phrase signifies Ezek. 3. 27. and 24. 27. Eph. 6. 19 20. and my mouth shall shew forth thy praise 16. For * 〈◊〉 50. 8. 〈◊〉 1. 11. â—…er â—… 22. Hos. 6. 6. thou desirest not sacrifice u Which is not to be understood absolutely and Universally as appears from v. 19. but
Fear See Levit. 26. 36. Deut. 28. 65. Iob 15. 21. Prov. 28. 1. They who designed to secure themselves from all Fear and Danger by their Contempt of God and by the Persecution of good Men and by other wicked Courses were by those means filled with the Terrors which they sought to avoid for God hath scattered the bones c Hath not onely broken their Bones i. e. Their strength and force which is oft noted by the Bones as Psal. 6. 2. and 31. 10. and 51. 8. but also dispersed them hither and thither so as there is no Hopes of a Re-union and Restauration of him that encampeth against thee d i. e. Against my People expressed v. 4. or Israel or Zion as it is in the next Verse thou e Thou Oh Zion or Ierusalem which they besiege hast put them to shame f For the great and strange disappointment of their Hopes and Confidence It was a great Reproach to them for such numerous and mighty Forces to be baffled and Conquered by those whom they thought to swallow up at a Morsel because God hath despised them g Or Rejected them Cursed them Therefore it is no wonder if they could not stand before thee 6. †Heb. who will give Salvations c. O that the salvation of Israel were come out of Zion when God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad PSAL. LIV. To the chief musician on Negiroth Maschil a Psalm of David * 1 Sam. 23. 6 26 1. when the Ziphims came and said to Saul Doth not David hide himself with us a Of which he speaks 1 Sam. 23. though they did seek to betray him a second time 1. SAve me O God by thy Name b i. e. By thy own strength as the next Words explain it because I have no other Refuge Or for thy Name i. e. For thy own Glory which is concerned in my Deliverance and judge me c i. e. Judge or give Sentence for me or plead my Cause as this Phrase is oft taken as we have seen by thy strength 2. Hear my prayer O God give ear to the words of my mouth 3. For * Psal. 86. 14. strangers d The Ziphites whom though Israelites he calls Strangers in regard of their Barbarous and perfidious Disposition and Carriage towards him by which they shewed themselves to be estranged from God as the wicked are said to be Psal. 58. 3. and from the Common-wealth of Israel and from all the Laws of Piety and Humanity For which Causes he calls such Persons Heathens Psal. 59. 5. and elsewhere are risen up against me and oppressors seek after my soul they have not set God before them e They cast off all Regard to thy Presence and Authority and all Fear of thy Judgements Selah 4. Behold f Consider it and see the Vanity of all your wicked Practices against me God is mine helper * Psal. 118. 7. the LORD is with them that uphold my soul g He fights for them and on my behalf and therefore against all mine Enemies 5. He shall reward evil unto †Heb. those that 〈◊〉 me mine Enemies cut them off in thy truth h Or for or according to thy Truth whereby thou art engaged to fulfil thy Promises made to me and thy Threatnings denounced against thine and mine implacable Enemies 6. I will freely i Not by Constraint as many do because they are obliged to it and cannot neglect it without Shame and Inconvenience to themselves but with a willing and Cheerful mind which thou lovest in and above all Sacrifices sacrifice unto thee I will praise thy name O LORD for it k Either thy Name Or rather to Praise thy Name is good l i. e. An act of Justice and Piety and Gratitude 7. For he hath delivered me out of all trouble and mine eye hath seen m He speaks of it as a thing already done Either to express his assurance of it Or because this Psalm was made after it was done his desire n Or thy Vengeance Which may be understood out of v. 5. But there is no necessity of any Supplement the Words in the Hebrew run thus Mine eye hath looked upon mine Enemies Either with Delight as this Phrase signifies Psal. 22. 17. and 27. 4. and elsewhere Or without Fear or Shame I shall not be afraid to look them in the Face having God on my side upon mine Enemies PSAL. LV. The ARGUMENT This Psalm was certainly Composed by David when he was greatly distressed and Persecuted Either by Saul or rather by Absalom and betrayed by some pretended or former Friend To the chief musician on Neginoth Maschil a Psalm of David 1. GIve ear to my prayer O God and hide not thy self a Turn not away thy Face and Ear as one resolved not to hear nor Help from my supplication 2. Attend unto me and hear me I mourn in my complaint and make a noise b For my Misery is very great and sorceth Tears and bitter Cries from me 3. Because of the voyce c i. e. Their Clamours and Threats and Slanders and insolent Boastings all which are hateful to thee as well as Injurious to me of the enemy because of the oppression of the wicked for they cast iniquity upon me d The Sence is Either 1. They make me the great Object of their wicked and injurious and mischievous Practises Or 2. They lay many Crimes to my Charge or falsly as if by my Wickedness I was the cause of all my Calamities and in wrath they hate me e Their Anger and Rage against me is no sudden and Transitory Passion but is boyled up into Malice and Hatred 4. My heart is sore pained f With pains like those of a Travelling Woman as the Word signifies My Heart which hath commonly supported me in my Distresses is now ready to sink within me Therefore Lord Pity and Help me within me and the terrors of death g Either deadly Terrors such as seize upon Men in the Agonies of Death or Fear of Death which is the more grievous to me because my Death will reflect Dishonour upon thee and bring many Miseries upon the People are fallen upon me 5. Fearfulness and trembling are come upon me and horror hath †Heb covered me overwhelmed me 6. And I said O that I had wings like a dove h Which being fearful and pursued by Birds of prey flyes away and that very swiftly and far and into solitary Places where it hides and secures it self in the Holes of the Rocks or in some other secret and safe place All which fitly represents David's present Disposition and Desire Or that I might or where I might be at Rest or dwell in some settled and safe place and be delivered from those uncertainties and wandrings to which I am now exposed
a Recompence for their Injuries done to him whereas they most deservedly and fitly belong to the Enemies and Murderers of Christ. 22 * Rom. 11. 9 10. Let o These and the following Words which are expressed in the form of Imprecations are thought by divers to be onely Predictions and that the Imperatives are put for the Futures as sometimes they are And accordingly they translate the Words thus Their Table shall become a Sâ—…are c. But if they be Imprecations here was sufficient Cause for them And besides it is apparent that they were not the Dictates of humane Passion but of Divine inspiration and proceeded from a just Zeal for God's Glory as hath been observed before their table p i. e. Their Food and all their Provisions for Nâ—…cessity or Delight Either For Body or Soul for the Curses here following are Spiritual and Eternal as well as Temporal And so this may Comprehend their Sacrifices and other legal Ordinances and the Word of God all which became to the Iâ—…ws through their own default a great occasion of stumbling at Christ. And this Punishment in their 〈◊〉 exactly Answers to their sin in giving Christ Gall for his Meat v. 21. become a snare before them q Heb. Before them i. e. Their Table or Meat which is set before them which is the usual Expression in this Case as Gen. 1â—… 8. 2 Kings 6. 22. become a Snare i. e. The occasion or Instrument of their Destruction It is a Metaphor taken from Birds or Fishes that are Commonly 〈◊〉 and taken with their â—…aits and that which should have been for their welfare let it become a trap r Heb. And as for their great Peace which the plural Number seems to import all that Tranquility and Prosperity which they do or may enjoy let it be a Trap. Or And their Peace-offerings which Sacrifices may be here mentioned because the offerers did partake of them and Feast upon them and so this agrees with the Table expressed in the former Clause a Trap. And so they were to the unbelieving Iews whose false Conceit of the Everlastingness of the Mosaâ—…cal Dispensation was one Cause of their Rejection of Christ. Or thus And for Recompences i. e. An abundant Compensation of all their Injuries and for a Trap. For thus it is rendred by divers both Antient and Modern Interpreters and which iâ—… more Considerable by the Apostle Rom. 11. 9. 23 Let their eyes s Not the Eyes of their Bodies for so this was not accomplished in David's nor in Christ's Enemies but of their Minds that they may not discern God's Truth not their own Duty nor the way of Peace and Salvation Punish them in their own kind As they that shut their Eyes and would not see so do thou Judicially blind them This was threatned and inflicted upon the Iews Isa. 6. 10. Ioh. 12. 39 40. be darkned that they see not and make their loins continually to shake t This also belongs to the Loyns of their Minds or Souls of which we Read Luk. 12. 35. 1 Pet. 1. 13. The Loyns of the Body are the Seat of strength and the great Instrument of bodily Motions and Actions Which being applied to the Mind the Sence may be Either 1. Take away their Courage and Alaâ—…rity and give them up to Puâ—…illanimity and Terror and Despair Or rather 2. Take away their Strength and Ability for spiritual Actions In the former Branch he wisheth that they may not â—…e able to see or chuse their way and here that they may not be able to Walk in it nor to execute the good Counsels which others may give them As on the other side when God giâ—…s Men strength they are able not onely to Walk out to 〈◊〉 in the ways of God Psal. 119. 32. Cant. 1. 4. Iâ—… 40. 31. 24 Pour out thine indignation upon them u In such other ways and Judgments as thou shalt think â—…it and let thy wrathful anger take hold of them 25 * Act. 1. 20. Let †Heb. their Palace their habitation x Heb. their Palace as this Word signifies Gen. 25. 16. Numb 31. 10. Cant. 8. 9. Either their Temple in which they place their Glory and Safety Or rather 2. And more generally their strongest and most Magnificent Buildings and Houses in which they dwelt as it follows in the next Clause which explains this be desolate and †Heb. 〈◊〉 there not be a dweller let none y Either 1. None of their Posterity Destroy them both Root and Branch Or 2. None at all Let the places be accounted Execrable and Dreadful dwell in their tents 26 For they persecute * â—…sa 53. 4. him whom thou hast smitten z Which is an Act of barbarous Cruelty and inhumane Malice and they talk a Reproaching them with and insulting and Triumphing in their Calamities to the grief of †Heb thy wounded those whom thou hast wounded 27 Add ‖ Or Punishment of iniquity iniquity to their iniquity b Give them up to their own vain Minds and vile Lusts and to a Reprobate Sence and take off all the Restraints of thy Grace and Providence and expose them to the Temptations of the World and of the Devil that so they may grow worse and worse and at last may fill up the Measure of their sins as is said Mat. 23. 32. Compare Rom. 1. 28 29. Or Add Punishment to their Punishment as this Word is oft taken Send one Judgment upon them after another without ceasing and let them not come into thy righteousness c Let them never partake of thy Righteousness i. e. Either 1. Of thy Faithfulness in making good thy Promises to them Or 2. Of thy Mercy and Goodness Or rather 3. Of thy Righteousness Properly so called of that everlasting Righteousness which the Messiah shall bring into the World Dan. 9. 24. which is called the Righteousness of God Rom. 1 17. Phil. 3. 9. c. Which is said to be witnessed by the Law and the Prophets Rom. 3. 21. by and for which God doth justifie or Pardon sinners and accept them in Christ as Righteous Persons For this was the Righteousness which the Iews Rejected to their own Ruin Rom. 10. 3. according to this Prediction Thus as the first Branch of the Verse maketh or supposeth them Guilty of many Sins so this excludes them from the onely Remedy the Remission of their sins And that justifying rather then sanctifying Righteousness is here meant seems most Probable from the Phrase which seems to be a judicial Phrase as we Read of Coming or Entring into Iudgment Iob 22. 4. and 34. 23. and into Condemnation Iob. 5. 24. opposite unto which is this Phrase of Coming into Iustification Or which is one into thy Righteousness 28 Let them be blotted out of the book of the living d Or Of Life Either 1. Of this Life Out of the number of Living
the first from v. 2. to v. 10. of the latter thence to the end 2 In the day of my trouble I sought the LORD †Heb. my hand my fore ran c The hand in the Hebrew Tongue and Scripture use is oft puâ—… for a blow or stroke given by the hand Heb. My hand or hands the singular number being frequently put for the plural flowed or poured forth i. e. Spread abroad to God in Prayer This Phrase he useth rather than were stretched out which is frequent in like Cases to imply that his Case was low and almost desperate his Spirits and strength quite gone so that he was not able to stretch them out as he had done in the night d Which to others was a time of rest and quietness but to me of Torment and ceased not my soul refused to be comforted e I rejected all those Consolations which either my Friends or my own Mind suggested to me 3 I remembred God and was troubled e Yea the thoughts of God and of his infinite Power and Truth and Goodness which used to be very sweet and Comfortable to me were now matter of Terror and Trouble because they were all ingaged against me and God himself my onely Friend was now very Angry with me and become mine Enemy I complained f Unto God in Prayer and my spirit was overwhelmed g So far was I from finding relief by my Complaints that they increased my Misery Selah 4 Thou holdest mine eyes waking h I am so troubled that I cannot speak By those sharp and continual Griefs and those perplexing and tormenting Thoughts and Cares which from time to time thou stirrest up in me i The greatness of my sorrows stupefie my Mind and make me both Lifeless and unable to speak nor can any Words sufficiently express the Extremity of my Misery 5 * Psal. 143. 5. I have considered k If by that means I could get any Comfort the days of old l i. e. The mighty works of God done for his People in former times Days are put for Events done in them as Psal. 37. 13. 〈◊〉 137. 7. Obad. v. 12. Mich. 7. 4. †Heb. the 〈◊〉 of Ages Gr. eternal years the years of ancient times 6 I call to remembrance my song in the night m The many and great Mercies and Favours of God vouchsafed by him to me and to his People which have obliged me to adore him and sing his Praises not onely in the day the time appointed for that work but also by night as oft as they come into my Mind I commune with mine own heart and my spirit made diligent scarch n What should be the cause of this strange and vast Alteration and how these â—…ore Calamities could come from the hand of so gracious and merciful a God as ours is and what might be expected as to their continuance or removal 7 Will the Lord cast off o His peculiar and chosen People This doth not seem to agree Either with God's Nature or with that everlasting Covenant which he hath made with them for ever and will he be favourable no more 8 Is his mercy clean gone for ever p Are all the stores of his Mercy quire spent Doth he now cease to be what he hath styled himself the Lord gracious and merciful Long-suffering and abundant in Goodness doth his promise fail †Heb to Geâ—…tion and Generation for evermore q Will he never more make good those gracious Promises upon which he hath commanded us to hope 9 Hath God forgotten to be gracious r Because he hath so long disused it hath he in anger shut up his tender mercies s So as they can never flow forth no not to his own People Selah 10 And I said t I thus answered these Objections This is my infirmity u These suspicions of God's Faithfulness and Goodness proceed from the weakness of my Faith and from the mistake of a diseased Mind but I will remember x Which words may be understood out of the following Verse as other words frequently are in like Cases * Psal. 102. 24. 25. the years of the right hand of the most High y The years wherein God hath done great and glorious Works which are oft asscribed to God's right hand as Psal. 17. 7. and 20. 6. and 45. 4. and 118. 15. But the Word rendred years doth also signifie changing and accordingly this Verse is by other learned Interpreters and may well be rendred otherwise without any such Supplement as is in our Translation thus And I said This is my Affliction or Grievancâ—… The sum of all and the chief cause of my Trouble and Anxiety is this the Change of the right hand of the most High that that right hand which formerly hath done such great and wonderful things for his People is at this time not onely hid in God's Bosom and not drawn forth for their defence but is also stretched forth against them and is the principal Cause of all our present Miseries I could bear the malice and rage of our Enemies from whom we could not expect better things but that our gracious and Covenanted God should forsake and persecute his own People this is that which makes it intolerable 11 I will remember the works of the LORD surely I will remember thy wonders of old z And yet upon second and serious Thoughts of what God had formerly done for his People many times far above their Expectations I will take Comfort in Remembrance of them because God is still the same that he was in Power and Goodness and Love to his People and therefore will pity and help us in this present Calamity as he hath oft done in others of the same Nature 12 I will meditate also of thy work and talk of thy doings 13 * Psal. 68. 24. c. Thy way a i. e. Thy doings or the Course of thy Providence which is oft called God's way the various Methods and Causes of thy dealings with thy People O God is in the sanctuary b Is there contained and declared As the Prosperity of wicked men so also the grievous Calamities of God's People are great Riddles and slumbling Blocks to the ignorant and ungodly World but a full and satisfactory Resolution of them may be had from God's Sanctuary as is observed in the former Case by this same Asaph Psal. 73. 16 17. and here in the latter Or is in Holiness So the Sence is God is holy and just and true in all his Works yea even in his Judgments upon his own People as will Evidently appear from the issue of them who is so great a God as our God c And although our God at present suspends his Power and doth not put it forth to deliver his People out of the hands of their Idolatrous Enemies who thence take
strongest and most vigorous old Age. Or their excellency or pride that old age which is their glory and in which men do commonly glory labour and sorrow f Filled with troubles and griefs from the infirmities of age the approach of Death and the contingences of humane life for it g Either our age or our strength is soon cut off h It doth not now decline by many degrees and slow steps as it doth in our young and flourishing age but decayeth apace and suddenly fleeth away and we flee away i We do not now go to Death as we do from our very Birth nor run but flee swiftly away like a Bird as this word signifies 11 Who knoweth k Few or none sufficiently apprehend it or stedfastly believe it or duly consider it or are rightly affected with it For all these things are comprehended under this word knoweth the power of thine anger l The greatness and force and dreadful effects of thine anger conceived against the Sons of men and in particular against thine own people for their miscarriages even according to thy fear m i. e. According to the fear of thee as my fear is put for the fear of me Mal. 1. 6. and his knowledge for the knowledge of him Isa. 53. 11. According to that fear or dread which sinful men have of a just and holy God These fears of the Deity are not vain Bugbears and the effects of ignorance and folly or Superstition as Heathens and Atheists have sometimes said but are just and built upon solid grounds and justified by the terrible effects of thy wrath upon mankind so is thy wrath n It bears full proportion to it nay indeed doth far exceed it It cannot be said of Gods wrath which is said of Death that the fear of it is worse than the thing it self But this Verse is by many both antient and later Interpreters rendred otherwise and that very agreeably to the Hebrew Text who knoweth the power of thine anger and thy wrath according to thy fear i. e. either 1. according to the fear of thee or so as thou art to be feared or answerably to thy terrible displeasure against sin and sinners Or 2. so as to fear and dread thee in such manner and measure as sinful Creatures ought to fear the infinite and offended Majesty of God their Creator and Judge and Soveraign and thereby to be moved to humble himself before thee and fervently to seek thy face and favour which is the onely true wisdom for which he prayeth in the next Verse 12 * Psal. 39. 4. So teach us o By thy spirit and grace as thou hast already taught us by thy word Or Teach us rightly as this word is used Numb 27. 7. and 2 Kings 7. 9. to number c. as it follows to number our days p To consider the shortness and miseries of this life and the certainty and speediness of Death and the causes and consequences thereof that we may †Heb. cause to come apply our hearts unto wisdom q That we may heartily devote our selves to the study and practice of true wisdom which is nothing else but piety or the fear of God And why so Not that the Israelites might thereby procure a revocation of that peremptory sentence of death passed upon all that Generation nor that other men might hereby prevent their death both which he very well knew to be impossible but that men might arm and prepare themselves for death and for their great account after death and might make sure of the happiness of the future life Of which this Text is a plain and pregnant proof 13 Return O LORD r To us in mercy for thou seemest to have forsaken us and cast us off how long s Understand wilt thou be angry or will it be ere thou return to us and let it repent thee concerning thy servants t i. e. Of thy severe proceedings against us and change thy course and carriage to us 14 O satisfie us early u Speedily or seasonably before we be utterly consumed with thy mercy that we may rejoyce and be glad all our days 15 Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil x Our afflictions have been sharp and long let not our prosperity be small and short 16 Let thy work appear unto thy servants and thy glory unto their children y Let that great and glorious work of giving thy people a compleat deliverance which thou hast long since designed and promised be at last accomplished and manifested unto us and in the sight of the World 17 And let the beauty of the LORD z i. e. His favourable countenance and gracious influence and glorious presence our God be upon us and establish thou the work of our hands upon us a Or in us Do not onely work for us but in us And because the glorious work of thy hands is hindered by the evil works of our hands be thou pleased by thy holy spirit to direct or establish for this Hebrew word signifies both the works of our hands that we may cease to do evil and learn to do well and turn and constantly cleave unto thee and not revolt and draw back from thee as we have frequently done to our own undoing yea the work of our hands establish thou it PSAL. XCI The Penman of this Psalm is uncertain The occasion of it seems to have been that great Pestilence recorded 2 Sam. 24. 1 HE that * Psal. 27. 4 5 31. 20. dwelleth in the secret place a Or hiding place He that makes God his habitation and refuge as he is called below v. 9. resorting to him and relying upon him in his dangers and difficulties of the most High shall †Heb. lodge abide under the shadow of the Almighty b He shall not be disappointed of his hope but shall find a quiet and safe repose under the Divine protection A shadow in Scripture phrase commonly signifies protection See Gen. 19. 8. Iudg. 9. 15. Psal. 17. 8. c. 2 I will say of the LORD He is my refuge c Upon that ground I will confidently commit my self and all my affairs to God and my fortress my God in him will I trust 3 Surely * Psal. 124. â—… he shall deliver thee d O thou believing pious Soul who after my example shale make God thy refuge thou shalt partake of the same priviledge which I enjoy from the snare of the fowler and from the noisom Pestilence e From the Pestilence which like a Fowlers snare taketh men suddenly and unexpectedly and holdeth them fast and commonly delivers them up to Death 4 * Psal. 57. 1. He shall cover thee with his feathers and under his wings shalt thou trust his truth f Whereby he is obliged to
which is called the spirit of a beast Eccles. 3. 11. which is called their breath or spirit for the word is the same there and here v. 29. and here may be called Gods spirit because it was given and preserved by him Or rather 2. thy quickning spirit for here seems to be an opposition between their spirit v. 29. and thy spirit here and this latter is mentioned as the creating or productive cause of the former And this may be understood either 1. of the Holy Ghost to whom no less than to the Father and the Son the work of Creation is ascribed Iob 33. 4. Psal. 33. 6. or rather 2. that quickning power of God by which he produceth life in the Creatures from time to time For he speaks not here of the first Creation but of the continued and repeated production of living Creatures they are created u Either 1. the same living Creatures which were languishing and dying are strangely revived and restored which may not unfitly be called a creation as that word is sometimes used because it is in a manner the giving of a new life and being to a Creature Or 2. other living Creatures are produced or generated the word created being taken in its largest sence for the production of things out of indisposed matter by second Causes as it is used Isa. 41. 20. and 54. 16. c. thou renewest the face of the earth x And thus by thy wise and wonderful Providence thou preservest the succession of living Creatures upon the Earth which otherwise would be desolate or without Inhabitants 31 The glory of the LORD †Heb. shall be shall endure for ever the LORD shall rejoyce in his works y So the sence is Thus God doth and will advance the glory of his wisdom and power and goodness in upholding and continuing the works of his hands from generation to generation and he doth and will take pleasure both in the preservation and blessing of his works as also in his reflection upon these works of his Providence as he did rest and delight himself in the contemplation of his works of Creation as is noted Gen. 1. 31. 2. 2 3. But the words are by divers and as it may seem more agreeably to the Hebrew Text rendred thus Let for the first word is of the Imperative Mood the glory of the Lord endure for ever and let the Lord have joy Or then shall the Lord rejoyce in his works So this is added as a convenient Doxology or Thanksgiving after the Commemoration of his great and gracious works and the sence may be this Seeing therefore God hath enriched the Earth and us with so many fruits of his bounty let it be our constant desire and endeavour that God may be perpetually served and glorified in and by them and that God may be no more grieved at the remembrance of his kindness to us as he was Gen. 6. 5 6. and thereby be again provoked to destroy us but may take pleasure in beholding and cherishing of his own workmanship 32 He looketh on the earth and it trembleth * Psal. 144. 5. he toucheth the hills and they smoke z This is a further illustration of Gods powerful Providence over all the Creatures and their dependence upon him As when he affords his favour to Creatures they live and thrive so on the contrary one angry look or touch of his upon the Hills or Earth makes them tremble and smoke as once Sinai did when God appeared in it And this consideration he may possibly suggest to inforce the foregoing exhortation of glorifying God because if we do not give him the glory due to his name he can quickly right himself and destroy us and all his works 33 * Psal. 146. 2. I will sing unto the LORD a But whatsoever others do I will not fail to give God his glory and due praises as long as I live I will sing praise unto my God while I have my being 34 My meditation b Or my speech or discourse my praising of God mentioned v. 33. of him c Concerning the glory of his works shall be sweet d Either 1. to God he will graciously accept it praise being his most acceptable Sacrifice as is affirmed Psal. 69. 30 31. Or rather 2. to my self as may be gathered from the next Clause He implies that he shall not onely do this work which a man may do unwillingly or by constraint but that he will do it chearfully and with delight which is most pleasing to God I will be glad in the LORD e I will rejoice in the contemplation of Gods works and in praising him for them 35 Let the sinners be consumed out of the earth and let the wicked be no more f But as for those ungodly Creatures who do not regard the works of the Lord which is noted as a most grievous sin and punished with a grievous imprecation like this Psal. 28. 4 5. nor give him the glory due to his name but dishonour God and abuse his Creatures and thereby provoke God to destroy the Earth and the men and things which are upon it it is my Prayer for thine honour and for the safeguard of all mankind that those Sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creatour may be taken out of this World that they may no longer infect it nor procure its total destruction Or it may be a prediction delivered in the form of an imprecation as hath been noted before in like Cases bless thou the LORD O my soul g But thou O my Soul come not into this wretched Society but employ thy self in this great work of blessing and praising God and it is my desire and hope that others will follow my Example Praise ye the LORD PSAL. CV The Pen-man of this Psalm was David as is manifest from 1 Chron. 16. 8 c. It is a thanksgiving to God for his mercies to his People of Israel 1 O * 1 Chron. 16. 8. Isai. 12. 4. Give thanks unto the LORD call upon his name a Or proclaim his name i. e. the same and glory of his works as it follows make known his deeds among his people b Each of you amongst his and your people or even among the Heathens as you have opportunity 2 Sing unto him sing psalms unto him talk ye of all his wondrous works 3 Glory ye in his holy name b Glory in the God whom you serve as the onely true God and one of infinite power and goodness let the heart of them rejoice that seek the LORD c That seek his face or presence as it follows his acquaintance and favour above all the World 4 Seek the LORD and his strength d i. e. by a figure called Hendiaduo the Lord in his strength to wit in his Sanctuary or before the Ark which is called
enemies but to their children who yet by the Law of God were not to suffer for their parents sins Deut. 24. 16. 1. HOld not thy peace a Do not neglect me but take notice of my extreme danger and misery and deliver me which thou canst do by the speaking of one word O God of my praise b The Author and matter of all my praises who hast given me continual occasion to praise thee whom I have used to praise and will praise whilst I live do not therefore now give me occasion to turn my praises into lamentations 2. For the mouth of the wicked and the †〈◊〉 〈◊〉 of 〈◊〉 mouth of the deceitful c Of those who add hypocrisie and perfidiousness to their malice †〈◊〉 have oâ—… themâ—… are opened d They speak freely boldly and publickly without any fear or shame against me they have spoken against me e Or to or with me as this particle commonly signifies with a lying tongue f Either 1. with calumnies or false and malicious reports Or 2. with deep dissimulation and professions of friendship and kindness 3. They compassed me about also with words of hatred g Which though covered with specious pretences proceeded from deep malice and hatred and were designed to work my destruction and fought against me * 〈◊〉 69. 4. without a cause h Without any just provocation given them by me 4. For my love they are my adversaries i They require my love and good will with enmity and mischief as it is explained v. 5. but I give my self unto prayer k Heb. but I prayer i. e. I am a man of prayer or I betake my self to prayer Thus I peace is put for I am for peace as we render it Psal. 120. 7. and thy bread for the men of thy bread or that eat thy bread Obad. v. 7. The sence is whilst they reproach and curse me I pray either 1. for them as he did Psal. 35. 13. or 2. for my self I did not render unto them evil for evil but quietly committed my self and my cause to God by prayer desiring him to plead my cause against them and I had no other refuge 5. And * 〈◊〉 35. 12. 〈◊〉 20. they have rewarded me evil for good and hatred for my love 6. Set thou a wicked man l Heb. the wicked Which may be understood either 1. of some wicked Tyrant which may rule him with rigour and cruelty Or 2. of Satan who is mentioned in the next clause Let him be delivered over to Satan to be acted and ruled by him at his pleasure over him m Either 1. all mine enemies for the Singular number is sometimes used in like manner Or rather 2. one particular enemy who was worse than any of the rest more implacable and inexcusable whom he thought not fit to express by name nor was it in the least necessary to do so because he was speaking to God who knew his thoughts and whom he meant and let * 〈◊〉 3. 1. ‖ 〈◊〉 adver Satan stand at his right hand n Either 1. to molest and vex him and hinder him in all his affairs for the right hand is the great instrument of action Or rather 2. to accuse him for this was the place and posture of accusers in the Jewish Courts And as for his condemnation which is the consequence of this accusation that follows in the next verse 7. When he shall be judged o When he shall be called to an account and his cause examined before thy Tribunal let him †Heb. go out guilty or wicked be condemned and * Prov. 28. 9. let his prayer become sin p i. e. Be turned into sin or be imputed to him as his sin or be as unavailable with God for his relief as his sins When he makes supplication to his Judge as Iob speaks Iob 9. 15. for pity and pardon let him be the more provoked and enraged by it 8. Let his days q The days of his life Let him die an untimely death be few and * Act. 1. 20. let another take his ‖ Or charge office r Made void by his death He also implies that his enemy was a man of power and reputation 9. Let his children be fatherless s Whilst they are but children and so unable to provide for themselves and his wife a widow t Either made a widow by his death or constantly a widow all persons abhorring her who was related to so vile a miscreant 10. Let his children be continually vagabonds u Having no certain place of abode Which is a grievous curse in it self Gen. 4. 12 14. Isa. 16. 2. and beg x This increaseth their misery let them seek their bread also out of their desolate places y Into which they are fled for fear and shame as not daring to shew their faces amongst men 11. Let the extortioner z Or usurer or creditor catch a Heb. Ensnare which is an Emphatical expression i. e. take away not only by oppression and violence but also by cheats and cunning artifices whereby such persons entangle and so ruine their debtors all that he hath and let the stranger b Who hath no right to his goods and will use no pity nor measure in spoiling him spoil his labour c All the fruits of his labours 12. Let there be none to * Psal. 34. 10. extend mercy unto him neither let there be any to favour his fatherless children d Let him and his be unpitied and hated as the publick enemies of mankind 13. * Job 18. 19. Let his posterity be cut off and in the generation following e Heb. in another generation either in the third generation or in the second or that which next followed the generation of his fathers So in this clause he limits the time of that destruction which he imprecates or foretells in the former let their name be blotted out 14. Let the iniquity of his fathers be remembred f Against him or punished in him as God hath threatned to deal with great delinquents Exod. 20. 5. with the LORD and let not the sin of his mother be blotted out 15. Let them g The sins of his parents last mentioned be before the LORD h In Gods sight and memory to provoke God to punish him let them not be covered or pardoned continually that he may * Job 18. 17. Psal. 34. 16. cut off the memory of them from the earth 16. Because that he remembred not i His duty to God and his obligation to me for my former kindness expressed v. 4 5. to shew mercy but persecuted the poor and needy man k My self who was desolate and miserable whose condition required pity and not additions of cruelty that he might even sâ—…ay the broken in heart
false and perverse constructions upon all my words and actions or by endeavouring to overthrow and destroy me or to turn me out of the way of thy precepts without a cause but I will meditate in thy precepts i All their wicked attempts against me shall never drive me from the study and love and practice of thy precepts 79 Let those that fear thee turn unto me k Either 1. turn their eyes to me as a spectacle of Gods wonderful mercy or rather 2. turn their hearts and affections to me which have been alienated from me either by the artifices and calumnies of my adversaries or by my sore and long distresses which made them prone to think that either I had deceived them with false pretences or that God for my sins had utterly forsaken me Which doubtless was a very grievous burden to David who had a far greater esteem and affection for such persons than for all other men and desired above all things to stand right in their opinions and those that have known l i. e. Loved and practised them as words of knowledge are oft used thy testimonies 80 Let my heart be †Heb. persect sound m Heb. persect or entire that I may love and obey them sincerely constantly and universally in thy statutes that I be not ashamed n To wit for my sins which are the onely just causes of shame and for the disappointment of my hopes following upon them CAPH 81 * Psal. 84. 2. My soul fainteth o With longing desire and earnest expectation and hope deferred and hitherto disappointed for thy salvation but I hope in thy word 82 * Ver. 123. Mine eyes fail p With looking hither and thither and to thee for help for thy word saying When wilt thou comfort me 83 For I am become like a bottle in the smoke q Hung up in a smoaking chimney My natural moisture is dried and burnt up I am withered and deformed and despised and my case grows worse and worse every day yet do I not forget thy statutes 84 How many are the days r Either 1. the days of my life as the word days is commonly used Gen. 6. 3. Iob 7. 1 6. Psal. 39. 5 6. I have but a little while to live in the world give me some respite before I die and help me speedily otherwise it will be too late or rather 2. the days of my misery as the next clause implies and as days are taken Psal. 37. 13. 116. 2. and elsewhere How long Lord shall my miseries last for ever of thy servant when wilt thou execute judgment on them that persecute me 85 * Psal. 35. 7. The proud have digged pits for me s Have sought to destroy me by deceit and treachery as well as by violence which t Either 1. which men have no respect to thy Law which forbids such things Or rather 2. which thing to wit to dig pits for me an innocent and just man is not agreeable to thy Law but directly contrary to it are not after thy law 86 All thy commandments are †Heb. faithfulness faithful u They are in themselves most just and true and they require justice and faithfulness from men promising many blessings to those that perform it and severely forbid all fraud and falseness threatning grievous punishments to those that use it and such promises and threatnings are true and shall certainly be executed they persecute me wrongfully help thou me 87 * Ver. 109. and 143. They had almost consumed me upon earth x As to my present life and all my happiness upon earth whereby he implies that his immortal Soul and eternal happiness in Heaven of which he speaks Psal. 16. 11. 17. 15. and elsewhere was safe and out of their reach but I forsook not thy precepts 88 Quicken me after thy loving kindness so shall I keep y Heb. and I will keep I will testifie my gratitude to thee by my obedience the testimony of thy mouth LAMED 89 * Psal. 89. 2. For ever O LORD * Ver. 152. 160. thy word is setled in heaven z Although many things happen upon earth which seem contrary to thy word and at which men take occasion to question the truth of thy word yet in Heaven it is sure and certainly true In heaven either 1. with thee in thy heavenly habitation or in thy breast as thy nature is unchangeable so thy word is infallible Or rather 2. in the heavenly bodies which are not subject to those changes and decays which are in this lower world but constantly continue the same in their substance and order and courses and this by virtue of that Word of God by which they were made and established in this manner and therefore Gods word delivered to his people upon earth which is of the same nature must needs be of equal certainty and stability This sence best suits with the following verses and with other Scriptures wherein the certainty of Gods word is set forth by comparing it with the stability of the Heaven and the Earth as Mat. 5. 18. and elsewhere 90 Thy faithfulness is †Heb. to generation and generation unto all generations a Every age gives fresh proofs of the truth of thy Word thou hast established the earth and it ‖ Heb. standeth abideth b In that place and state in which thou didst establish it See Eccles. 1. 4. 91 They c The Heaven and the Earth last mentioned †Heb. stand continue this day according to thine ordinances d As thou hast appointed and by virtue of thine appointment for all are thy servants e All things are subject to thy power and pleasure and none can resist thy will or word 92 Unless thy law had been my delights I should then f At the very instant I could not have outlived one stroke of thine afflicting hand have perished in mine affliction 93 I will never forget thy precepts for with them thou hast quickned me g Revived and cheared me when my heart was ready to sink and die within me 94 I am thine h By Creation and Redemption and manifold obligations as also by my own choice and designation I have devoted my self to thy service and committed my self to thy care save me for I have sought thy precepts 95 The wicked have waited for me to destroy me but I will consider thy testimonies i As my best comforters and counsellers and defenders against all the assaults and designs of mine enemies 96 I have seen an end of all perfection k I have observed by my experience that the greatest and most perfect accomplishments and enjoyments in this world the greatest glory and riches and power and wisdom are too narrow and short-lived to make men happy but thy commandment l Thy word one part of it being
42. 8. which is the fountain of the promises and his blessing Psal. 133. 3. which is the fruit of his promises and deliverances 44. 4. which are the things promised And therefore it is not strange if the promises be sometimes called Commandments are truth 152 †Heb. I knew of old from thy precepts So Gr. ver 89. Psal. 111. 7. 8. Concerning thy testimonies I have known of old q By my own long experience ever since I arrived at any knowledge in those matters that thou hast founded them for ever r That thou hast established them upon sure and everlasting foundations RESH 153 Consider mine affliction and deliver me for I do not forget thy law 154 * Psal. 35. 1. Mich. 7. 9. Plead my cause and deliver me quicken me according to thy word 155 Salvation is far from the wicked for they seek not thy statutes s And therefore on the contrary I trust that thou wilt save me because I do seek them My wicked enemies shall certainly be destroyed by which means I shall be delivered 156 ‖ Or many Great are thy tender mercies O LORD quicken me according to thy judgments t According to the manner of thy administrations towards thy people as v. 149. 157 Many are my persecutors and mine enemies yet do I not decline from thy testimonies u Though they tempt me to do so and persecute me because I will not do it 158 I beheld the transgressors x I observed and considered their ungodly courses and was grieved because they kept not thy word 159 Consider how * Ver. 132. I love thy precepts y Which was the cause of my grief for their violation of them quicken me O LORD according to thy loving kindness 160 †Heb. The beginning of thy word is true Thy word is true from the beginning z Either from the beginning of the world or ever since thou hast revealed thy mind by thy word to the sons of men all thy words have been found to be true and certain and so they will be to the end of the world as is implied in the next clause Or as it is in the margent the beginning or as others render it the summ as this very word is used Exod. 30. 12. Numb 26. 2. 31. 26. to wit the whole of it there is not the least part of it which is not so of thy word is true and * Ver. 89. every one of thy righteous judgments endureth for ever SCHIN 161 Princes a Who had power to do it and who ought to have used their authority to protect me whom they knew to be innocent and injured have persecuted me without a cause but my heart standeth in awe of thy word b But I feared thine offence and displeasure more than their wrath 162 I rejoice at thy word as one that findeth great spoil 163 I hate and abhor lying c Or falshood either 1. in my speech and actions all hypo crisie and deceit which is the common practice of mine enemies and of all godless Politicians or 2. in doctrine and worship as this word seems to be used v. 29. because both there and here it is opposed to Gods Law but thy law do I love 164 * Ver. 62. Seven times d Many times that definite number being oft taken indefinitely as Levit. 26. 28. and elsewhere a day do I praise thee because of thy righteous judgments 165 Great peace e Either outward prosperity and happiness which God in his Law and expresly promised to good men or at least inward peace satisfaction and tranquillity of mind arising from the sence of Gods love to them and watchful care over them in all the concerns of this life and of the next have they f Heb. is to them or shall be to them for the Verb being not expressed it may be understood either way Although they may meet with some disturbance yet their end shall be peace as is said Psal. 37. 37. which love thy law and †Heb. they shall have no stumbling block Prov. 22. 5. nothing shall offend them g Heb. they shall have no stumbling block to wit such at which they shall stumble and fall into mischief and utter ruine as ungodly men have before whom God doth oft lay stumbling blocks or occasions of sin and destruction as it is affirmed by God himself Ier. 6. 21. Ezek. 3. 20. Rom. 9. 33. out of Isa. 8. 14. 166 * Gen. 49. 18. LORD I have hoped for thy salvation and done thy commandments h Thus performing the condition which thou hast required I justly and confidently hope for thy mercy promised 167 My soul hath kept thy testimonies and I love them exceedingly i I have not onely obeyed thy commands which an hypocrite may sometimes and in part do for worldly ends but I have done it with my very soul and from an hearty love to them 168 I have kept thy precepts and thy testimonies for k Or because This is added either 1. as the reason or motive of his obedience which was the consideration of Gods Omniscience and his desire to approve himself and his ways to God or 2. as a proof and evidence of it Whereas this and all his former professions of his piety were charged by his enemies with deep hypocrisie and might seem to savour of pride and vain-glory here in the close of them he makes a solemn appeal to that God who knew his heart and all his ways and whether these things were not true and real which if they were not he tacitly imprecates Gods judgment upon himself all my ways * Or were are before thee TAU 169 Let my cry come near before thee l Which at present thou seemest to shut out as the Church complained Lam. 3. 8. O LORD give me understanding m Whereby I may both know and perform my duty in all particulars according to thy word 170 Let my supplication come before thee deliver me according to thy word 171 * Ver. 7. My lips shall utter praise when thou hast taught me thy statutes 172 My tongue shall speak n Heb. shall pour forth freely and abundantly like a fountain of thy word o In praise of it for its righteousness as it here follows its truth and purity and other excellencies for all thy commandments p Even those which to men of corrupted minds seem harsh and unjust are righteousness 173 Let thine hand help me for * Josh. 24. 22. Prop. 1. 29. I have chosen thy precepts q For my guide and companion and chief joy and treasure 174 I have longed for thy salvation r Either 1. for deliverance from my present straits and calamities that I may serve thee with more freedom and may glorifie thy Name in a more solemn and publick manner or 2. that thou wouldest
hath been noted and proved before or in the way to wâ—…t the way of God which is oft called emphâ—…ically the way as Psal. 25. 8. 119. 1. Prov. 23. 19. 29. 27. and which is sufficiently understood from its opposition to the wicked way in the former clause for ever or as long as I live as this Hebrew word Olam without any prefix to it is used 2 Sam. 27. 12. Iob 41. 4. Psal. 21. 4. 45. 7. and elsewhere But this with submission PSAL. CXL To the chief Musician A Psalm of David This Psalm was composed by David upon occasion of those slanderous and reproachful speeches and treacherous dealings which David had from his enemies in Sauls time of which we have an account in the history 1 DEliver me O LORD from the evil man a Either Saul or Doeg or some other malicious enemy or rather enemies the word man being taken collectively for men as appears from the next verse where he speaks of this man in the Plural number preserve me from the †Heb. man of violences violent man 2 Which imagine mischiefs in their heart continually are they gathered together for war b To execute those bloody enterprises which they had devised in the first clause of this verse 3 They have sharpned their tongues c Their malicious hearts stirred up their tongues to utter vile slanders against me like a serpent d Either whetting their tongues as serpents are said to whet theirs when they are about to bite or rather using words as sharp and piercing as the sting of a serpent * Psal. 58. 4 Rom. 3. 13. adders poison is under their lips 4 Keep me O LORD from the hands of the wicked preserve me from the violent man who have purposed e Whose design and full resolution it is if thou dost not prevent it to overthrow my goings f Or my â—…eet or footsteps i. e. to throw me down to the ground to defeat all my hopes and counsels and bring me to ruine 5 * Psal. 35. 7. 57. 6. 141. 9. Jer. 18. 22. The proud g My inâ—…olent enemies who despise me for my meanness and exalt themselves against thee have hid a snare for me and cords they have spread a net by the way †Heb. hand side h In which I used to walk they have set grins for me Selah 6 I said unto the LORD Thou art my God hear the voice of my supplications O LORD 7 O GOD the Lord the strength of my salvation thou hast covered my head i With thy powerful protection as with an helmet or shield in the day of battel 8 Grant not O LORD the desires of the wicked further not his wicked device k Which is to destroy me ‖ Or let them not be exalted * Deut. 32. 27. lest they exalt themselves l Not onely against me but against thee also as if by their power and policy they had frustrated thy design and promise made to me Selah 9 As for the head m Or beads the Singular number put for the Plural as is frequent By which he understands either 1. their politick heads their chiefs or ring-leaders who were most malicious and by whom all the rest were supported and stirred up or 2. their proper and natural heads as this word is used v. 7. and this covering of their heads here is opposed to that covering of Davids head there of those that compass me about * Psal. 7. 16. 94. 23. Prov. 12. 13. 18. 7. let the mischief of their own lips cover them n Let the mischief which by their calumnies they design against me fall upon themselves 10 * Psal. 11. 6. Let burning coals o Divine vengeance which is compared to coals of fire as Psal. 18. 12. and elsewhere fall upon them let them be cast into the fire into deep pits that they rise not up again p Either to my danger or to their own comfort 11 Let not †Heb. a man of tongue ‖ Or an evil speaker a wicked man of violence be established in the â—…arth let him be hunted to his overthrow an evil speaker q Such as slander me and other innocent persons to exasperate Princes against us be established in the earth evil r Either the evil of punishment or which comes to the same thing the evil of sin their own wickedness which shall recoil upon themselves shall hunt the violent man to overthrow him 12 I know s Both by Gods word which hath promised it and by my own experience of it in the course of Gods providence that the LORD will maintain the cause of the afflicted and the right of the poor 13 Surely the righteous shall give thanks unto thy Name t Shall have occasion to praise thee for their deliverance the upright shall dwell in thy presence u Shall constantly enjoy thy gracious and powerful presence and assistance PSAL. CXLI A Psalm of David This Psalm also must be referred to the time of Davids persecution by Saul It is an humble prayer that God would deliver him from the rage and malice of his enemies and from those sins to which he might be inclined or provoked upon that occasion 1 LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2 Let my prayer be †Heb. directed set forth before thee a Heb. Be directed to thy face Let it not be lost but let it come unto thee and find audience as incense b Owned and accepted by thee no less than the incense which by thy command Exod. 30. 7 c. is offered upon thine Altar from which I am now banished and so disenabled to offer it there and therefore I trust thou wilt accept my prayer instead of it and the lifting up of my hands c My prayer made with hands lifted up which was the usual gesture See Iob 11. 13. Psal. 63. 5. 88. 10 c. as the evening sacrifice d Which was offered every evening Exod. 29. 39 c. Which he mentionâ—… either 1. by way of opposition to the incense which was offered in the morning or 2. Synecdochically so as to include the morning-sacrifice and all the sacrifices of the day of which this was the close such Synecdoches being most frequent as hath been already observed or 3. because the evening-sacrifice was more solemn than the morning and was attended with more company and more prayers whence the ninth hour which was the time of this sacrifice is called the hour of prayer Acts 3. 1. 3 Set a watch O LORD before my mouth e That I may not through mine own infirmity and the great provocations of mine enemies break â—…orth into any unadvised speeches or any expressions of impaâ—…ience or distrust or envy or malice c. keep the
door of my lips f My lips which are the door of my mouth whence words come forth 4 Incline not g Suffer it not to be inclined or led aside either by my own errours or lusts or by the temptations of the world or of the Devil Thus God is frequently said to harden mens hearts not positively for he can do no evil nor tempt any man to it Iam. 1. 13. but privatively by denying sofâ—…ning grace my heart h Keep me not onely from wicked speeches v. 3. but from all evil motions of my heart which otherwise will draw me to many evil speeches and actions to any evil thing to practise wicked works with men that work iniquity i Either 1. to joyn with them in their sinful courses or 2. to do wickedly as they do and let me not eat of their dainties k Let me never enjoy or desire worldly comforts upon such terms as they do to wit with Gods wrath and curse as instruments of wickedness and of my own eternal destruction My afflictions are more desirable than such prosperity Let none of their sweet morsels the pleasures oâ—… advantages which they gain by their wickedness tempt me to approve of or imitate their ways 5 * Prov. 9. 8. ‖ Or let the righteous smiâ—… me kindly and reprove me let not their precious oil break my head c. Let the righteous smite me l To wit with his tongue by reproofs as the next clause explains it which are called wounds Prov. 27. 6. As I pray unto thee that 〈◊〉 wouldâ—…st keep me from sinful practices so I beg it of all just men that if I do transgress or if by the arts and slanders of mine enemies any of them are made to believe that I am guilty of â—…il designs against Saul or of any other wickedness that they would freely admonish and reprove me for it And their reproofs shall please me better than the dainties of the wicked last mentioned v. 4. it shall be a kindness m I shall be so far from being offended with it as an act of enmity or ill will as they may suspect that I shall esteem it an act and sign of true friendship and let him reprove me it shall be an excellent oil n Or it shall be as the oil of the head as it is in the Hebrew i. e. which is poured upon the head as the manner was in great feasts and solemnities which shall not break my head o Not hurt or disturb it but on the contrary shall heal and greatly refresh and delight it Which is here understood by a known figure called Meiosis whereby more is intended than is expressed as Prov. 17. 21. and oft elsewhere for yet my prayer also shall be in their calamities p Either 1. in the calamities of those righteous persons who reproved and censured him So this is an evidence of what he last said that he should take their reproofs for a kindness because when they came into such calamities as those wherein he was involved as all righteous men must expect sufferings at one time or other he would not insult over them nor censure them but pity them and pray for them or 2. in the calamities of his enemies of which he speaks in the next words And so this may be added as a reason why he did so freely offer himself to the righteous to be reproved by them if he or his cause were so bad as his enemies made them because he was well assured that he was sincere and his cause good and that God would bring him out of all his calamities and bring his enemies into such calamities that they should need and desire his prayers which also he would willingly grant to them and then all good men would be fully satisfied of the justice of his person and cause 6 When their judges q The chief of mine enemies their Governors Civil and Military are overthrown r Or shall be overthrown or cast down headlong by thine exemplary vengeance Or as others were left free unhurt by me when it was in my power to destroy them of which see 1 Sam. 24. 26. to which histories this place is by divers learned Interpreters thought to allude And then by their Iudges he means Saul although he thought not fit distinctly to mention him but onely to intimate him in an obscure and general way in stony places s Heb. in the hands or by the sides of the rock Which may relate either 1. to the rocky nature of those places in which Saul fell into Davids hands See 1 Sam. 24. 2. or 2. to the ancient manner of punishing malefactors which was by throwing them down from the tops of rocks of which see 2 Chron. 25. 12. or 3. to aggravate their overthrow for falls in stony places are as most easie and frequent so also most mischievous they shall hear my words for they are sweet t Then they either the Judges who will be wise too late or the people spared by my favour when others were overthrown and warned by that fearful example will hear my words i. e. hearken to my counsels and offers which now they despise and then they my words will be sweet and acceptable to them which now they reject Others thus then they did hear my words that they were sweet then they acknowledged that my words and carriage towards Saul were full of meekness and gentleness and that I was not so false and malicious as they had represented me to be 7 Our bones u My bones and the bones of my friends and followers Our skin and flesh is in a manner consumed and there is nothing left of us but a company of dead and dry bones Whereby he intimates that their condition was desperate Comp. Ezek. 37. 11. are scattered at the graves mouth x Either 1. literally and properly So barbarously cruel were our enemies that they not onely killed us but left our carkasses unburied by which means our flesh and sinews c. were consumed or torn in pieces by wild â—…easts and our bones dispersed upon the face of the earth our common grave or if any of my followers were dead and buried they pulled their bones out of the grave and scattered them about or rather 2. Metaphorically So the sence is Our case is almost as hopeless as of those who are dead and whose bones are scattered in several places as when one cutteth and cleaveth wood upon the earth y As much neglected and despised by them as the chips which a Carpenter makes when he is cutting wood which he will not stoop to take up Or rather as the LXX and Chaldee and Syriack understand it and as it is in the Hebrew as when one to wit the husbandman cutteth and cleaveth the earth or in the earth which he teareth without any mercy 8 But mine eyes are unto thee O GOD the Lord in
this Worlds good 1 Joh. 3. 17. from †Heb the owners thereof them to whom it is due g Heb. from the Lords or owners of it from those who have any kind of right to it either 1. by the Law of Justice and Equity prescribed both by the natural and written Laws of God and by the civil Laws of men So this place commands the payment of just debts and the restitution of things either found or committed to our trust or taken from others by fraud or violence Or 2. which seems to be chiefly intended by comparing this with the next Verse though the former is not to be excluded by that great and soveraign Law of Love or Charity which God hath written in the Hearts of men by Nature and frequently and severely injoyned in his word whereby every Man is obliged according to his ability and opportunity to pitty and relieve such as are in real want or misery who in that case are here called the Owners of our goods not in respect of men as if men in want might seize upon the riches of others but in respect of God who is the soveraign Lord and onely true Proprietary of all mens Estates who giveth them when and to whom he pleaseth and who doth not give away his right nor make men absolute Lords of them to dispose them as they will but onely allowes them the use and comfort of them upon such conditions and with such reservations and Rent-charges as I may call them as he hath appointed whereof this is one that men should readily and freely communicate them to other men who need and require their help And such actions though they be acts of Charity and Bounty to men yet as to God they are acts of Righteousness as they are called Prov. 11. 18. 2 Cor. 9. 9. and in many other places when it is in the power of thine hand to do it h Either 1. to withold it Or 2. to do good And this Clause may be added either 1. as a limitation to intimate that God expects from men according to what they have and not according to what they have not as is said 2 Cor. 8. 12. Or 2. as an argument to perswade them to take the present season to perform this duty when they are capable of so doing because by the changes of this World and the course of Divine providence they may be disenabled from the performance of this great and necessary duty and then they will be without excuse 28. * Lev. 19. 13. Deut. 24. 15. Say not i The former Verse forbad the denial and this forbids the delay of this duty unto thy neighbour k Unto any Man as the word Neighbour is commonly used in Scripture as hath been oft proved Go and come again and to morrow I will give l To wit what is thy due in manner before expressed or what thou needest for this word is generally used concerning free or charitable gifts and not concerning due debts when thou hast it by thee 29 ‖ Or practise no evil Devise not evil m Any thing injurious or hurtful Having commanded doing of good v. 27 28. he here forbids doing or designing any evil against thy neighbor seeing he dwelleth securely by thee n Relying upon thine integrity do not therefore betray thy trust which is hateful even to Heathens 30. Strive not o Either by words before the Magistrate or otherwise by thine actions with a man without cause p Without just and necessary cause if he have done thee no harm q Whereby he clearly implies that in case of injury a Man may by all lawful means defend himself 31. * Ps. 37. 1. Envy thou not †Heb. a man of violence the oppressor r For his impunity and success in his wicked designs and the Wealth which he gains by his unrighteous practices and choose none of his ways s For what men envy in others they seek to obtain for themselves 32. For the froward t Or perverse who walketh in crooked or sinful paths as the Oppressour last mentioned opposed to the upright Man who is called right or straight as Deut. 32. 4. Prov. 29. 27. is abomination to the LORD u God hates him and therefore sooner or later he must needs be extremely and eternally miserable * Ps. 25. 14. but his secret is with the righteous x They are God's Friends and Favourites to whom he familiarly imparts as men use to do to their Friends his mind and counsels or his secret favours and comforts to which other men are strangers Compare Psal. 25. 14. Ioh. 15. 15. Revel 2. 17. 33. * Levit. 26. 14 c. Mal. 2. 2. The Curse of the LORD is in the house of the wicked y Not onely upon his own Person but also upon his Posterity and upon all his domestical concerns but he blesseth the habitation of the just 34. * Jam. 4. 6. 1 Pet. 5. 5. Surely he scorneth z He will expose them to scorn and contempt the scorners a Proud and insolent Sinners who make a mock at sin Prov. 14. 9. and at God and Religion also and despise all counsels and means of amendment Comp. Psal. 1. 1. Prov. 1. 22. but he giveth grace b To wit favour both with himself and with men as this Word and Phrase is used Exod. 3. 21. 11. 3. 12. 36. Eccles. 9. 11. Luk. 2. 52. c. unto the lowly 35. The wise shall inherit glory c Shall enjoy it not onely for a season as wicked men oft-times do but as an Inheritance constantly and to perpetuity but shame †Heb. exalteth the fools shall be the promotion of fools d In stead of that glory which they greedily seek they shall meet with nothing but ignominy Or as it is in the Margent shame exalteth or lifteth up fools i. e. it makes them manifest and notorious as this very word is used Prov. 14. 29. Or as the words lie in the Hebrew Text fools take or carry away as this word is here rendred by divers both ancient and modern Translators and as it is used Levit. 6. 10. 15. and oft elsewhere shame to wit as his proper Portion or Inheritance which is here very fitly opposed to the Portion or Inheritance of the Just. And although the Verb be singular yet it agrees well enough with the Noun plural because this is taken distributively such constructions being very usual in the Hebrew Text. CHAP. IV. 1. HEar ye children the instruction of a father a Of me your Teacher who have paternal authority over you and affection to you and attend to know understanding 2. For I give you good doctrine b Not vain or foolish or false or pernicious counsels but such as are true and profitable forsake ye not my Law c God's Law or Commands delivered
from carnal or prudential Motives but from a true dislike and hatred of it pride a Which he mentions first as that which is most hateful to God and most opposite to true Wisdom and to the fear of God which constantly produce humility and arrogancy and the evil way b All wicked actions especially sinful customs and courses and the froward mouth c False Doctrines and bad Counsels and Deceits do I hate 14. Counsel is mine and sound wisdom d All solid and substantial and usefull yea essential Wisdom is natural and essential to me for the word properly signifies essence I am understanding e By my nature and essence as was now said Or I am the Author of Understanding as Iob. 17. 3. This is life Eternal i. e. this is the cause or means of it †Heb. strength is mine I have strength f Courage and resolution to execute all my Counsels and to conquer all difficulties 15. * Dan. 2. 21. Rom. 13. 1. By me kings reign g Either 1. They get their Kingdoms by mine appointment and providence Or rather 2. they rule their Kingdoms wisely and justly and happily by my counsel and assistance For this best suits with the next Clause and princes decree justice h Their injustice or wickedness is from themselves but all the just and good things which they do they owe to my conduct 16. By me princes rule and nobles even all the judges of the earth 17. I love them that love me i I do not despise their love though it be but a small and inconsiderable thing to me but I kindly accept it and will recompence it with my love and favour and * Jam. 1. 5. those that seek me early k i. e. With sincere affection and great diligence and above all other persons or things in the world VVhich he mentions as the effect and evidence of their love for otherwise all men pretend to love God shall find me 18. * Ch. 3. 16. Riches and honour are with me yea durable riches and righteousness l Which he mentions here either 1. as the best and surest way to get and to keep Riches for Estates unjustly gotten quickly vanish as is manifest both from Scripture and from common observation Or 2. to signifie that this Wisdom gives both Worldly and Spiritual or Heavenly Blessings together to its followers whereas God gives Riches alone to ungodly men and they are to expect no other Portion 19. * Ch. 3. 14. My fruit is better than gold yea than fine gold and my revenue than choice silver 20. I ‖ Or walk lead in the way of righteousness in the midst of the paths of judgment m Keeping at an equal distance from both extreams and from the very borders of them which is called a putting away iniquity far from us Job 22. 23. 21. That I may cause those that love me to inherit substance n Substantial and true and satisfying happiness which is here opposed to all worldly enjoyments which are said not to be Prov. 23 5. which are but meer shadows and dreams of felicity and I will fill their treasures 22. The LORD possessed me o As his Son by Eternal Generation who was from Eternity with him as is said Ioh. 1. 1. and in him as he also was in me Joh. 14 10. in the beginning p Yea and before the beginning as it is largely expressed in the following Verses of his way q Either 1. of his counsels or decrees Or rather 2. of his works of Creation as it follows before his works of old 23. I was set up r Heb. anointed ordained or constituted to be the Person by whom the Father resolved to do all his works first to create and then to uphold and govern and judge and afterwards to redeem and save the world all which works are particularly ascribed to the Son of God as is manifest from Ioh. 1. 1. c. Col. 1. 16 17. Heb. 1. 3. and many other places as we may see hereafter in their several places from everlasting from the beginning s Before which there was nothing but a vast Eternity or ever the earth t Which he mentions because this together with the Heaven was the first of God's visible works was 24. When there were no depths u No abyss or deep Waters either mixed with the Earth as they were at first or separated from it I was brought forth x Begotten of my Fathers Essence when there were no fountains abounding with water 25. Before the mountains were †Heb. sunk settled y Or fixed by their Roots in the Earth before the hills was I brought forth 26. While as yet he had not made the earth i nor the ‖ Or open place fields a The plain and open parts of the Earth distinguished from the Mountains and Hills and the Valleys inclosed between them nor ‖ Or the chief part Heb. head the highest part b Or the first part or beginning or the best part Heb. the Head that which exceeds other parts in riches or fruitfulness which he seems to distinguish from the common Fields of the dust of the world c Of this lower part of the World which consisteth of dust z i. e. The dry Land called Earth after it was separated from the Waters Gen. 1. 10. 27. When he prepared the heavens I was there d Not as an idle Spectator but as a co-worker with my Father when he set ‖ Or a 〈◊〉 a compass upon the face of the depth e i. e. Of that great and deep abyss of Water and Earth mixed together which is called both Earth and Water and the deep Gen. 1. 2. When he made this lower World round or in the form of a Globe agreeable to the form of the upper World 28. When he established f Heb. strengthned by his Word and Decree which alone upholds the Clouds in the Air which of themselves are thin and weak Bodies and would quickly be dissolved or dispersed †Heb. the skies the clouds above when he strengthned the fountains g When he shut up the several Fountains in the Cavities of the Earth and kept them there as it were by a strong hand for the use of Mankind of the deep h Which have their Original from the deep either from the Sea or from the Abyss of Waters in the Bowels of the Earth 29. * Gen. 1. 9 1â—… Job 38. 1â—…â—…1 Ps. 1â—…4 9. Jer. 5. 22. When he gave to the sea his decree i Or his bound or limits to wit those parts of the Earth which border upon it that the waters should not pass his commandment k i. e. Not overflow the Earth when he appointed l Or laid the foundations of the earth m Either 1. the Center of
Interpreters Aquila and Theodotion render it And this suits exactly with the Hebrew words whereas in the other Translation the Noun and Verb governed by it are of divers Numbers which though somtimes it be allowed yet is not to be supposed without necessity But this I submit to the learned and judicious but among the * Ch. 21. 10. righteous y Who are so far from making a mock of sin or excusing it that they do not allow themselves to commit it there is favour z They find favour both with God and men as this very word thus generally expressed is used Prov. 11. 27. because they make conscience of ordering their lives so that they offend neither God nor men or if they offend either they heartily repent of it so far are they from excusâ—…ng it or pleasing themselves with it Or there is good will as the word properly and usually is taken they have a real love and are ready to do all Offices of kindness one to another and therefore neither sin against others nor rejoice in the sins of others 10 The heart knoweth †Heb. the â—…itterness of his Soul his own bitterness a The sense of the Verse is this The inward griefs and joys of mens Hearts though somtimes they may be guessed at by outward signs yet are not certainly known to any but a mans sâ—…lf Compare 1 Cor. 2. 11. The scope of the Parable may be to keep men from murmuring under their own troubles or envying other mens happiness and a stranger b Any other Person without or beside a Mans self doth not intermeddle with his joy c Doth not partake of it nor understand it 11 The house d Their dwelling and family of the wicked shall be overthrown but the tabernacle e Which is a weak and poor and unstable thing soon reared up and soon taken down and is here opposed to the large and strong and magnificent House of wicked men of the upright shall prosper 12 * Ch. 16. 25. There is a way which seemeth right unto a man f There are some evil actions or courses which men may think to be lawful and good either through gross and affected ignorance or through partiality or self-flattery or through want of necessary diligence in examining them by the rule of God's will or word all which are culpable causes of the mistake and therefore do not excuse the error but the end thereof is the ways of death g The event sheweth that they were sinful and destructive 13 Even in laughter the heart is sorrowful and * Chap. 5. 4. the end of that mirth is heaviness h The outward signs of joy are commonly mixed with or end in real and hearty sorrow The design of the Proverb is to declare the vanity of all worldly joys and comforts and to teach men moderation in them and to persuade us to seek for more solid and durable joys 14 * Psa. 44. 18 The backslider in heart i He who departeth from God and from the way of his Precepts with all his Heart which implies the doing it upon deliberation with free choice and full purpose and customary practice as ungodly men commonly do and is opposed to the â—…lips of humane frailty for otherwise every sin is a revolt from God shall be * Ch. 1. 31. 12. 14. filled with his own ways k With the fruit of his ways or doings the punishment of his sins and a good man shall be satisfied from himself l i. e. From his ways as appears by the opposition from the pious temper of his own Heart which cleaveth to the Lord when the hearts of sinners forsake him and from the holy and righteous course of his life from which he shall receive unspeakable comfort and satisfaction both here and hereafter to all Eternity 15 The simple m Either the harmless Man or rather a foolish Man because he is opposed to the prudent believeth every word n Is easily deceived with the smooth words and fair pretences of false and deceitful men but the prudent man looketh well to his going o Either 1. to his own going as this is generally understood he ordereth his conversation and dealings in the World with due circumspection not considering so much what other men say as what he ought to do Or 2. to the going of the deceiver whose the word in the former clause is suppos'd to be So the sense is he judgeth of mens words and professions by their conversations which is a good rule 16 * Ch 22. 3. A wise man feareth p Trembleth at God's judgments when they are either inflicted or threatned and departeth from evil q From sin which is the procuring cause of all calamities but the fool rageth r Fretteth against God or is enraged against his Messengers who bring the threatning or disquieteth himself in vain Or transgresseth as this Verb in its simple form and first conjugation commonly signifies or goeth on in sin constantly and resolutely according to the Emphasis which this conjugation commonly adds to the simple Verb. And this is most fitly opposed to departing from evil as being confident is opposed to fearing and is confident s Secure and insensible of his danger till God's judgments overtake him 17 He that is soon angry dealeth foolishly t His passion hurries him into many rash and foolish speeches and actions and a man of wicked devices u One who suppresseth his passion but designeth and meditateth revenge watching for the fittest methods and opportunities of executing it is hated x Both by God and men as being most deeply malicious and like the Devil and most dangerous and pernicious to humane Society whereas men that are soon angry give a Man warning and are quickly pacified and therefore pitied and pardoned 18 The simple inherit folly y They possess it as their Inheritance or portion holding it fast improving it delighting and glorying in it In like manner David took God's Testimonies for his Heritage Psal. 119. 111. where the word is the same Withal he may imply that folly is Natural and Hereditary to them but the prudent are crowned with knowledg z They place their honour and happiness in a sound and practical and saving knowledge of God and of their own duty and therefore earnestly pursue after it and Heartily embrace it 19 The evil bow before the good a Giving honour to them and supplicating their favour and help either for supply of their wants as being brought low for their sins or for counsel or comfort or for their prayers to God for them and the wicked at the gates b As Clients and Petitioners and Beggers use to wait at the Doors and Houses of Great and Potent men The sense is Good men shall have the preeminency over the wicked oft-times in this life when God sees
s Earnestly imploring their pity Or he urgeth Heb. pursueth their words i. e. alledgeth their former promises and professions of Friendship Or without any supplement he seeketh words as the Preacher sought to find out acceptable words Eccles. 12. 10. wherewith he might prevail or move them to pity yet they are wanting to him t Heb. they are not either 1. His Friends are not to wit what they pretended to be friends to him Or 2. Their words are vain and without effect there is no reality in them 8 He that getteth †Heb. an heart wisdom loveth his own soul u Or loveth himself because he procures great good to his Soul or to himself as it follows as sinners on the contrary are said to hate their Souls Prov. 29. 24. because they bring mischief upon them he that keepeth understanding x That observeth and carefully practiseth its precepts as that Phrase is commonly used shall find good y Shall have great benefit by it both for his conduct in this Life and for his happiness in the next 9 A false witness shall not be unpunished and he that speaketh lies shall perish z This was said before v. 5. and seems to be here repeated either for its great use and weight in humane society and to shew how much God abhors such practices or to shew the pernicious effects of this sin and consequently of all other sins one eminent kind being put for all the rest and this in opposition to the good effects of Wisdom or Piety which he declared in the foregoing verse 10 * Eccl. 10. 6. Delight a To live in Pleasure and Plenty and outward Glory is not seemly for a fool much less * Ch. 30. 22. Eccl. 10. 7. for a servant c Who is of a servile condition and disposition not much differing from a Fool who is a servant to his Lusts and wholly unfit to rule other men to have rule over princes d i. e. Over men of better quality than himself for servants are commonly ignorant and when they are advanced they grow insolent and presumptuous and intolerable b It doth not become him nor suit with him partly because Prosperity corrupts even wise men and makes fools mad and partly because it gives him more opportunity to discover his folly and to do mischief both to himself and others He implies that a rod or punishment is fitter for him than pleasure as is noted Prov. 10. 13. 26. 3. 11 * Chap. 14. 29. The ‖ Or prudence discretion of a man deferreth his anger and it is his glory to pass over a transgression e This is opposed to the perverse judgment of worldly men who account it â—…olly and stupidity not quickly to resent a provocation and a dishonour and reproach not to revenge it 12 * Ch. 16. 1â—… 15. 2â—… 2. 28. 15. The kings wrath is as †〈◊〉 〈◊〉 the roaring of a lion but his favour is as †〈…〉 dew upon the grass 13 * Chap. 10. 1. 15. 20. 17. 21 25. A foolish son is the calamity of his father * Ch. 21. â—… 〈◊〉 27. 15. and the contentions of a wife are a continual dropping f Are like rain continually dropping upon an house which by degrees marreth the House and Houshold stuff and driveth the inhabitants out of it He compareth her to a continual dropping because of that inseparable Union and necessary cohabitation of Husband and Wife together notwithstanding such contentions 14 House and riches are the inheritance of fathers and * Ch. 18. 22. a prudent wife is from the LORD g Is vouchsafed to a man by a singular providence of God who is the only Searcher and Ruler of hearts exactly discerning who are prudent or pious in which even wise mens judgments are commonly mistaken and inclining the minds and hearts of persons one towards another 15 Slothfulness casteth into a deep sleep h Maketh a man careless and negligent and like one asleep in his business whereby he cometh to want as it follows and an idle soul shall suffer * Chap. 1â—… â—… 20. 13. hunger 16 * Luk. 11. 28. He that keepeth the commandment i The commands of God called by way of eminency the commandment as the Word is oft used Emphatically for the word of God as hath been noted before keepeth his own soul but he that despiseth his ways k Either 1. His own ways by not taking heed to his ways so as to order his Conversation aright Or 2. The ways of God who is understood in the former clause shall die 17 * Mat. 10 42. 25. 40. 2 Cor. 9. 6 7. He that hath pity on the poor lendeth unto the LORD l Who takes what is done to them as done to himself because it is done to them whom God as to this particular hath put in his own stead to be his receivers and whom God hath in a peculiar manner commended to the care and charity of all other men and ‖ Or his deed that which he hath given will he pay him again 18 * Chap. 13. 24. 23. 13. Chasten thy son while there is hope m Before custom in sin and thy indulgence hath made him hard-hearted and incorrigible and let not thy soul spare n Forbear not to give him due and necessary correction ‖ Or to his 〈◊〉 or to cause him to die for his crying o Which oâ—…t stirs up a foolish and pernicious pity in Parents towards them This word with some small difference in the points is used in this sense Isa. 14. 11. Or as it is in the margent to his destruction intimating that this is a cruel pity and a likely way to expose him to that death threatned to stubborn Sons Deut. 21. 18 21. But this clause is and may be rendred otherwise yet or but do not lift up thy soul which signifies a vehement desire Deut. 24. 15. Psal. 25. 1. Ier. 44. 14. let not thy passion or eager desire of chastening him transport thee so far as to cause him to die i. e. use moderation in this work 19 A man of great wrath p Or He who is of great wrath of strong passions Which may be understood either 1. More particularly of a Son of such a temper who is very impatient of correction and breaks forth into violent passions upon that occasion and then the following words contain the Parents duty which is to take care to punish him because if he spare him that time for his passion he must do so again and again the same cause returning upon him and so must wholly forbear to chasten him Or 2. More generally of any man of a fierce and furious temper and carriage and then the next words declare only the event by his great and repeated provocations he will bring
intimate society with my self Whereby he also passeth a severe censure upon himself that he had associated himself with such Persons and not with the vertuous Women which doubtless there were in his time as appears from Prov. 31. It is not Solomon's design to disparage this Sex nor to make a general comparison between men and women in all Places and Ages but onely to suggest his own experience concerning it have I not found It seemed so wonderful to me that I suspected I had not made a sufficient enquiry therefore I returned to search again with more earnestness and accuratness 29 Lo this onely have I found e Though I could not find out all the streams of wickedness and their infinite windings and turnings in the World yet I have discovered the fountain of it to wit Original sin and the corruption of Nature which is both in men and Women * Gen. 1. 27. that God hath made man f God made our first Parents Adam and Eve upright g Heb. right without any imperfection or corruption conformable to his Nature and Will which is the rule of right after his own likeness understanding and holy and every way good but they h Our first Parents and after them their Posterity treading in their steps have sought out many inventions i Were not contented with their present state but aimed at higher things and studied new ways of making themselves more wise and happy than God had made them and readily hearkned to the suggestions of the Devil to that end And we their sinful and wretched Children after their example are still prone to forsake the certain rule of God's Word and the true way to happiness and to seek new Methods and Inventions of attaining to it even such as Solomon hath discoursed of in this Book CHAP. VIII 1 WHo is as the wise man a Who is to be compared with a wise Man He is incomparably the most excellent Man in the World Or rather who is truly wise The Particle as being here not a Note of similitude but of reality as it is Ioh. 1. 14. and in many other places as hath been noted There are very few or no truly wise men in this World This seems best to agree with the Next clause which is not Who is as he that knoweth but who knoweth c. who knoweth the interpretation of a thing b How few are there who understand the reasons of things and can rightly expound the word and works of God and instruct and satisfie himself and others in all the doubtful and difficult cases of humane actions * Prov. 4 8 9. 17. 24. See Act. 6. 15. a mans wisdom maketh his face to shine c Maketh a Man illustrious and venerable chearful and mild and amiable in his carriage to others The face is put for the mind or inward frame hecause the mind discovers itself in the Countenance and †Heb. the strength the boldness of his face d The roughtness or fierceness the pride and impudence of his disposition as this Phrase is used Deut. 28. 50. Prov. 7. 13. 21. 29. Dan. 8. 23. shall be ‖ Or doubled changed e Into gentleness and humility 2 I counsel thee f Which Verb is necessarily understood to make the sense full and compleat See the like defects of speech Ps. 120. 7. Isa. 5. 9. c. to keep the kings commandment g Observe and obey all his commands Which is not to be understood universally as if the King should have commanded them to deny or blaspheme God or to worship Idols in which case every Christian Man who reads and believes the Bible must needs confess that the Israelites especially were obliged to obey God rather than Man but onely of such commands as are not contrary to the will of God and that in regard of the oath of God h Either 1. Because of that Oath which thou hast taken to keep all God's Laws whereof this of Obedience to Superiours is one Or 2. Because of that Covenant or Oath of Fealty and Allegiance whereby thou hast engaged thy self to him of which see 1 Chron. 11. 3. 29. 24. Ezek. 17. 16 18. Though this may also be understood and is by some learned Interpreters taken as a limitation of their Obedience to Kings the words being thus rendred as the Hebrew will very well bear but according to the word of the Oath of God Obey the Kings commands with this caution that they be agreeable and not contrary to the Laws of God which thou art obliged by thy own and by thy Parents Oaths oâ—…t renewed to observe in the first place 3 * Ch. 10. 4. Be not hasty to go out of his sight i Heb. to go from his face or presence to wit in dislike or in discontent withdrawing thy self from thy Kings service or obedience as malecontents use to do for this will both provoke him and lead thee by degrees into Sedition or Rebellion stand not in an evil thing k If thou hast offended him persist not in it but humbly acknowledge thine offence and beg his pardon and favour for he doth whatsoever pleaseth him l His power is uncontrollable in his Dominions and therefore thou canst neither resist nor avoid his fury 4 Where the word of a king is there is power m Whatsoever he commandeth he wants not power nor instruments to execute it and therefore can easily punish thâ—…e as he pleaseth and who may say n Heb. Who shall say Who will presume or dare to say so He doth not affirm that it is unlawful to say so for Samuel said so to Saul 1 Sam. 15. and Nathan to David 2 Sam. 12. and several other Prophets to the Kings of Iudah and Israel but onely that it is difficult and dangerous unto him What dost thou 5 Whoso keepeth the commandment o Either 1. of the King of which he hath hitherto spoken Or 2. of God for the Word or Commandments or Law are oft used emphatically for the Word Law or Command of God as hath been formerly and frequently observed and the Commandment is put for the Commandments as is very usual And so Solomon passeth from his former to a new subject †Heb. shall know shall feel no evil thing p Shall be delivered from those mischiess which befal the disobedient and a wise mans heart discerneth both time and judgment q Both when and how far and in what manner he may or must keep the commands of the King or God For the word here rendred judgment doth oft signifie right as Deut. 21. 17. as also a cause or controversie as Numb 27. 5. and the manner or rule of actions as Iudg. 13. 12. The sense is A wise Maâ—… knows both what he ought to do and what are the fittest seasons for doing it which he seeketh and
beauty of the Eye 13 His cheeks x His Face or Countenance an eminent part whereof is the Cheeks in which the Beauty or Deformity of a Face doth much consist are as a bed y Which being higher than other parts of the Garden fitly represents the Cheeks which are higher than other parts of the Face of spices z Not of drie spices for they are not in Beds but of Aromatical Flowers which delight both the Eye with a pleasant prospect and the smell with their fragrancy This may also signifie the down or hair upon the Bridegrooms cheeks which is the evidence of his mature and vigorous Age and may denote that Christs sweetness and gentleness is accompanied with Majesty and Gravity and just severity as ‖ Or towers of perfumes sweet flowers a This may be added to explain the former Phrase Or towers of perfumes i. e. Boxes in which perfumes were put which by their height or form had some resemblance to a Turret his lips like lilies b Beautiful and pleasant Or this is meant of that sort of Lillies which were of a red or purple colour as ancient Writers affirm and so signifie the grateful colour of the Lips This may note that Grace which was poured into Christs Lips and which flowed from them in sweet and excellent discourses dropping sweet smelling myrrhe c Not only graceful to the Eye as Lillies are but also fragrant to the smell 14 His hands d The instruments of Action and of Distribution which may design the actions of Christ and particularly his distributing Gifts and Graces to his Members are as gold-rings set with the beryll e Beautiful and precious and richly adorned as it were with Gold-Rings set with precious stones his belly f Which seems to be here used either 1. Metonimically for the Bowels which are contained in the Belly Or rather 2. Synecdochically for the whole Body reaching from the neck to the bottom of the Belly which is distinguished from the Face and the joints which are described in the other clauses For he speaks here of those parts which are visible to the Eye And thus here is a compleat description of Christs beauty in all parts from his Head to his Feet is as bright ivory overlaid with Saphires g Of a pure and bright white colour intermixt with blew veins for some Saphires are of a bright blew colour 15 His legs h The instruments of local motion and the supporters of the body are as pillars of marble i White and streight and well shaped and strong Which may note the firmness and stability of Christs Kingdom in spight of all opposition set upon sockets of fine gold k Which add both beauty and strength to them These may note his Feet compared to Gold either for their great price and worth or for their singular brightness for which they are compared to fine-brass Rev. 1. 15. or as others for his golden shoes wherewith they were covered or adorned as the Spouse is commended from her shoes Cant. 7. 1. his countenance l Heb. his aspect or appearance his form or Person as this Hebrew word is elsewhere used is as Lebanon m In respect of its Cedars as the next words explain it to wit tall and upright and stately and withal pleasant to the Eye excellent as the cedars 16 †Heb. his palate His mouth is ‖ most sweet n Which was said before in other words v. 13. and is here justly repeated because it was a principal part of Christs beauty and the chief instrument of the Spouses Comfort and Happiness which wholly depends upon his sweet and excellent Speeches his holy Precepts and gracious Offers and Promises contained in the Gospel yea he is altogether †Heb. desires lovely o Not to run out into more particulars in one word there is no part of him which is not exquisitely beautiful This is my beloved and this is my †Heb. sweetness friend O daughters of Jerusalem p And therefore you have no cause to wonder or to blame me if I am transported with Love to so excellent a personage CHAP. VI. 1 WHither is thy beloved gone a These are the words of the daughters of Ierusalem last mentioned whom this full and pathetical description of the Bridegrooms Excellency had inflamed with Love to him * Ch. 1. 8. O thou fairest among women whither is thy beloved turned aside b To wit from thee as thy words imply v. 6 8. where dost thou use to look for him and to find him when thou hast lost him that we may seek him with thee c O thou who art well acquainted with all the places both of his usual abode and of his diversion inform us who are ignorant of them d We ask not with any evil design but only because we desire an interest in him 2 My beloved is gone down into his garden d The Spouse had hitherto been at a loss for her beloved but having diligently sought him and enflamed both her own and others Affections with Love to him by her just commendations now at last she meets with a gracious Answer from God directing her where to find him which also comes very seasonably not only for her own relief comfort but also for the benefit of others who enquired after him The garden seems to signifie the Church Catholick and the gardens as it follows here as also the beds may note the particular Assemblies of the faithful in which Christ affordeth his Presence and his blessing to the beds of spices e In which the Gifts and Graces of Gods Spirit which are fitly compared to Spices or aromatical Flowers do appear and grow to feed f To refresh and delight himself or to gather the flowers and fruits of it as men use to do in their gardens in the gardens and to gather lillies g Which may note either 1. Particular Believers whom Christ gathereth to himself in his Church who are compared to Lillies Cant. 2. 2. Or 2. The Prayers and Praises tendered to him by his People in the publick Congregations and all their gracious dispositions actions 3 * Ch. 2. 16. 7. 10. I am my beloveds and my beloved is mine he feedeth among the lillies 4 Thou art beautiful O my love h These are the words of Christ who had now again manifested himself to his Church whereby he declares that though he had for a season hid his Face from her yet still he retained a sincere and fervent Affection to her and that notwithstanding her manifold infirmities she was yet beautiful in his Eyes as Tirzah i A very pleasant City as its very name signifies and therefore made the Royal Seat of the Kings of Israel of which see 1 Kin. 14. 17. 15. 21 33 16. 6 c. comely as Jerusalem k Which
and upon these terms The thing that I commanded was not onely nor chiefly that you should offer external Sacrifices to me but that you should do it with true repentance for all your sins with Faith in my Promises with hearty Love to me and sincere Resolutious of devoting your selves to my Service without which you offer me a dead Carcass in stead of a living Sacrifice to tread my courts q The Courts of my Temple which were two that of the Priests and that where the People assembled 2 Chron. 4. 9. So this Reproof seems to be directed against both Priests and People as unworthy to enjoy this Privilege 13 Bring no more r I neither desire nor will accept of any upon these terms vain oblations s Heb. Meat-offerings of which see Levit. 2. 1. Numb 15. 4. incense is an abomination unto me t So far is it from being a sweet â—…avour to me as you foolishly imagine the new-moons u Which were holy to God and observed with great solemnity See Numb 28. 11 14. Psal. 81. 3. and sabbaths the calling of assemblies x All other Solemn times wherein the People were obliged to meet together as the three great yearly Feasts and other extraordinary Seasons I cannot away with y Heb. I cannot bear It is burdensom and grievous to me it is ‖ Or grief iniquity z So far is it from pleasing me that it is an offence to me and in stead of reconciling me to you which is your design it provoketh me more against you even the solemn meeting a The most Solâ—…mn Day of each of the three Feasts which was the last day which is called by this very name Levit. 23. 36. Numb 29. 35. and elsewhere although the word be sometimes more generally used of any other Solemn Festival-day 14 Your new-moons and your appointed feasts my soul hateth they are a trouble unto me I am weary to bear them 15 And * Prov. 1. 28. Jer. 14. 12. Mic. 3. 4. when ye spread forth your hands b When you pray with hands spread abroad as the manner was of which see Exod. 9. 29. 33. Iob 11. 13. c. I will hide mine eyes from you c Which is a gesture of contempt and loathing I will take no notice of your Persons or Requests yea when ye †Heb. multiply prayer make many prayers I will not hear your hands are full of * Chap. 59. 3. †Heb. bloodâ—… blood d You are guilty of Murder and Oppression and other crying Sins which I abhor and have forbidden under pain of mine highest displeasure 16 Wash ye make you clean e Cleanse your Hearts and Hands from all filthiness of Flesh and Spirit and do not content your selves with your Ceremonial Washings put away the evil of your doings from before mine eyes f Reform your selves so throughly that you may not onely approve your selves to Men but to me who search your Hearts and try all your Actions * Psal. 34. 14. 37. 27. Amos 5. 15. Rom. 12. 9. 1 Pet. 3. 11. cease to do evil 17 Learn to do well g Begin and inure your selves to live soberly righteously and godlily seek judgment h Shew your Religion to God by studying and practising Justice to Men and neither give nor procure any unrighteous Judgment ‖ Or right relieve the oppressed i Be not onely just but merciful judge k Defend and deliver them as this Word is used Psal. 7. 8 11. 9. 4. and oft elsewhere the fatherless plead for the widow l Maintain the righteous Cause of poor and helpless Persons against their unjust and potent Adversaries whereby you will shew your love to Justice and Mercy and that you fear God more than Men. 18 Come now and let us reason together m I am willing to lay aside my Prerogative and to submit the Matter to a fair and equal Trial whether I do not deal justly in rejecting all your Services which are accompanied with such gross Hypocrisie and Wickedness and whether I do not deal very graciously in offering Mercy and Pardon to you upon these Conditions saith the LORD though your sins be as scarlet n Red and bloody as theirs were v. 15. great and hainous * Psal. 51. 7. Rev. 7. 14. they shall be as white as snow o They shall be washed and purged by the Blood of the Messias whereby you shall be made white and pure in Gods sight It is a Meâ—…onymical Expression as sins are said to be purged Heb. 1. 3. when Men are purged from their sins Heb. 9. 14. though they be red like crimson they shall be as wooll p Which for the most part is white and is compared to Snow for whiteness Revel 1. 14. 19 If ye be willing and obedient q If you are heartily willing and fully resolved to obey all my Commands ye shall eat the good of the land r Together with the Pardon of your Sins you shall receive many Temporal and Worldly Blessings 20 But if ye refuse and rebell s If you obstinately persist in your disobedience to me as hitherto you have done ye shall be devoured with the sword for the mouth of the LORD hath spoken it t He hath said it who can as easily do it as speak the Words and who cannot lie and therefore will do it 21 * 〈◊〉 2. 21. How u A Note of Admiration at so strange and sad and sudden a Change is the faithful City x Ierusalem which in the Reign of former Kings was faithful to God become an harlot y Is filled with Idolatry which is commonly called Whoredom it was full of judgment z Judgment was duly and truly executed in all its Courts righteousness lodged in it a It was famous for being the Seat of Justice which did not only pass through it like a wayfaring Man but had its setled abode in it but now murderers b Under that one gross kind he comprehends all sorts of unrighteous Men and Practices as may be gathered by the opposition Onely their Connivance at that horrid Crime of Murther is noted to assure us that other Crimes of a lower nature were not onely unpunished but even encouraged 22 Thy silver is become dross c Thou art wofully degenerated from thy former purity thy wine mixt with water d If there be any remainders of Religion and Justice in thee they are mixed with many and great Corruptions 23 Thy princes are rebellious e Against me their Sovereign Lord they cast off my yoke and make their own Wills and Lusts the Rule of their Life and Government and * Prov. 29. 24. companions of thieves f Partly by giving them connivence and countenance and receiving a Recompence from them for it and partly by practising
away safe and none g Neither the Iews themselves nor the Egyptians to whose help they will trust nor any of their Confederates shall deliver it 30 And in that day they shall roar against them like the roaring of the sea h Which is violent and frightful and if one * Chap. 8. 22. look unto the land behold darkness and ‖ Or distress sorrow i Darkness to wit Sorrow the latter Word explains the former and the Particle and is put expositively as it is frequently ‖ Or when it is light it shall be dark in the destructions thereof and the light is darkned in the heavens thereof k When they look up to the Heavens as men in distress usually do they see no Light there their Comforts are wholly eclipsed and their Hopes are like the giving up of the Ghost CHAP. VI. IN the year that * 2 Kings 15. 7. king Uzziah died I * John 12. 41. saw a In a Vision or Ecstasie also the Lord b Either 1. God the Son who frequently appeared to the Patriarchs and Prophets and that sometimes in the form of a Man Or rather 2. the Divine Majesty as he subsisteth in Three Persons as may be gathered both from the Plural Number â—…s used of this Lord v. 8. and by comparing other Scriptures for God the Father is described as sitting upon a Throne Dan. 7. 9 13. and elsewhere and the Glory of God here manifested is said to be Christ's Glory Iob. 12. 41. and the Words of the Lord here following are said to be spoken by the Holy Ghost Act. 28. 25. sitting upon a throne c In the posture of a Judge to hear Causes and give Sentence high and lifted up d Towards the Roof of the Temple and ‖ Or the skirts thereof his train e Or as the Word properly signifies and is here rendred by divers the skirts or borders of him or of it to wit his Royal and Judicial Robe for he is represented as a Judge filled the temple f His glorious Robes reached down to the bottom of the Temple and were spread abroad in the Temple which was an Evidence of a more than ordinary Majesty The Temple may be here taken either 1. largely and so it includes the Courts as well as the House as that Word is oft used or 2. strictly for the House it self or for that part of the Temple in which this Vision was exhibited which may seem to have been the Porch for that was much higher than the other Parts 2 Above it stood g As Ministers attending upon their Lord and waiting to receive and execute his Commands the Seraphims h Certain holy and blessed Angels thus called from fire and burning which this Word properly signifies to represent either 1. their Nature which is bright and glorious subtil and pure and spiritual like Fire or 2. their Property of fervent Zeal for God's Service and Glory or 3 their Office and present Employment which was to execute God's Vengeance upon the Iews and to burn them up like Dross each one had six wings * Ezek. 1. 11. with twain he covered his face i Out of profound Reverence as being so sensible of the infinite distance between God and him that he durst not presume to look directly upon him and judg'd himself neither able nor worthy to behold the Brightness of his Glory and with twain he covered his feet k Either 1. his secret Parts which sometimes come under that name as Deut. 28. 57. Isa. 7. 20. 36. 12. of which see more in my Latin Synopsis upon Exod. 4. 25. And so this is done for our â—…nstruction to teach us Modesty and Chastity Or 2. their Feet properly so called as that Word is generally used from which use we should not depart without necessity which with submission seems not to be in this place And so this may signifie a sence of their own natural though not moral Infirmity and a desire that God would not too severely examine all their Ways and Actions which the feet commonly signifie because though they did not swerve from God's Commands yet they were not worthy of the acceptation nor suitable to the Dignity of so glorious a Majesty and with twain he did flie l Which signifies their great forwardness and expedition in executing God's Commands Comp. Dan. 9. â—…1 3 And †Heb. this cried to this one cried unto another m Singing in Consort the Praises of their Lord. and said * Rev. 4. 3. Holy holy holy n 〈◊〉 is repeated thrice either 1. to intimate the Trinity of Persons united in the Divine Essence or 2. that he was most eminently and unquestionably holy in his present Work of Judgment and in all his Ways such Repetitions being very frequent in Scripture for the greater assurance of the thing as Ier. 7. 4. Ezek. 21. 9. is the LORD of hosts †Heb. his glory is the fulness of the whole earth the whole earth o Not onely Conaan to which the Iews did vainly and arrogantly confine the Presence of God but all the World Which seems to have a respect to the Conversion of the Gentiles which did accompany the plenary and last Execution of this Judgment here threatned against the Jewish Nation v. 10. as is evident by comparing this with Mat. 13. 14 15. Act. 28. 19. and other places of the New Testament is full of his glory p Of the Effects and Demonstrations of his glorious Holiness as well as of his Power and Wisdom and Goodness 4 And the posts of the †Heb. threâ—… door q Together with the Door it self as if the Door was to be removed and the Temple thereby to be exposed to the view and rapine of profane Persons Such violent Motions were commonly Tokens of God's Anger moved at the voice of him that cried r To wit the Angel which cried v. 3. and the house was filled with smoak s Which elsewhere is a Token of God's Presence and Acceptance as Exod. 40. 34. 1 Kings 8. 10. but here of his Anger as Psal. 18. 8. and elsewhere 5 Then said I Wo is me for I am †Heb. cut off undone because I am a man of unclean lips t I am a great Sinner as many other ways so particularly by my Lips which being in a special manner consecrated to God by my Prophetical Office should have been intirely devoted to him But alas my Speeches either to God in Prayer or from God in Preaching and Prophecying to the People have been mixed and defiled with so much irreverence dulness distraction of Thoughts and Affections carnal Fear and many other Infirmities that I dread the thoughts of appearing before thy Judgment-seat which I see erected in this place For Isaiah had been a Prophet before this time chap. 1. 1. and was now called
then of the churl in this Verse he deviseth wicked devices y He useth all his Wit and Art to do Injury to others without any inconvenience to himself to destroy the poor with lying words z With false and unrighteous Decrees even ‖ Or when he speaketh against the poor in judgment when the needy speaketh right a When their Cause is just and good 8. But the liberal deviseth liberal things and by liberal things shall he ‖ Or be established stand b He who is truely Liberal and Vertuous will shew it by designing and practising liberal or vertuous Actions And he who doth so will not destroy himself thereby as wicked Men falsly suppose but establish and advance himself But this Verse also as well as the former is and may be otherwise rendred And repeat he shall be called as before liberal who deviseth liberal things and persisteth or continueth in liberal things If it be thought strange That so many Verses should be spent in Affirming that which in effect was said ver 5. it must be considered that these Verses do not onely contain an Affirmation that they should be called vile persons or churles or liberal that were so but also a Description of their Qualities and Practices which was useful for their Conviction and for the Instruction of others 9. Rise up c Bestir and prepare your selves to hear as it follows and shake off Sloth and Carelessness ye women that are at ease d That indulge your selves in Idleness and Luxury hear my voice ye careless daughters e Heb. confident or secure who are insensible of yoâ—… sin and danger give ear unto my speech f The same before called women Whom he here reproveth and threatneth for their Sins as he did the Men before for seeking to Egypt for Help and divers other Sins whereof the Men were most Guilty 10. †Heb. days above a year Many days and years f Heb. Days above a year i. e. a year and some days Which notes Either 1. the time from this Prophecy to the beginning of this Judgment Or rather 2. the time of the continuance of it that it should last for above one Year as indeed this did and no longer For Hezekiah Reigned in all but twenty nine Years 2 Kings 18. 2. and Sennacherib came in his fourteenth Year and after his defeat and departure God promised and added to him fifteen Years more 2 Kings 20. 6. shall ye be troubled ye careless women for the vintage shall fail g During the time of the Assyrian Invasion And this Commination is here added to qualify the foregoing Promise and to warn them that although God would give them so good a King and there should be some Reformation of their former abuses under the Government of Ahaz yet as there were many Sins among them yet not repented of so they should be severely chastised for them the gathering h To wit of the other Fruits of the Earth as that Feast which was observed after the gathering of all the Fruits was called the feast of in-gathering Exod. 23. 16. shall not come 11. Tremble ye women that are at ease be troubled ye careless ones strip ye and make ye bare i Put off your Ornaments as God commanded upon a like occasion Exod. 33. 5. that you may put on Sackcloth instead of them as Mourners and Penitents used to do and gird sackcloth upon your loyns 12. They shall lament for the teats k Either 1. properly because through Famine your Teats are destitute of Milk for the nourishment of your poor Children Or rather 2. Metaphorically as the following Words explain it for the pleasant and fruitful Fields which like Teats yielded you plentiful and excellent Nourishment for which the Land was said to flow with milk Ezek. 20. 6. And the Earth being compared to the Womb that bare us Iob. 1. 21. it is not strange if its fruitful Fields be compared to the Breasts which nourish us for †Heb. the fields of desire the pleasant fields for the fruitful vine 13. * Chap. 34. 13. Hos. 9. 6. Upon the land of my people shall come up thorns and briers l If any of you think thâ—…e is no great cause for such Trembling and Lamentation which shall last but for a year and some days know that this Calamity by the Assyrians is but an earnest of further and sorer judgments For the time is coming when this Land shall be laid desolate and instead of Vines and other Fruits it shall yield nothing but Briers and Thorns of which see on Isa. 7. 23 24. ‖ Or burning upon c. yea upon all the houses of joy m Upon that Ground where now your Houses stand in which you delight and take your fill of mirth and pleasure in the joyous city 14. Because the palaces n Heb. the palace the King's House and other magnificent buildings in the City shall be forsaken the multitude of the city shall be left o Or rather shall be forsaken to wit of God and given up into their Enemies hands And the Verb in the foregoing Clause may be rendred shall be left the ‖ Or clifts and watch-towers forts and towers shall be for dens for ever a joy of wild asses p Desolate places in which wild Asses delight to be Iob. 39. 5. Ier. 2. 24. a pasture of flocks 15. Until the spirit be poured upon us from on high q And this Calamity and Desolation shall in a manner continue until the time come in which God will pour or as the Hebrew Word properly signifies reveal i. e. evidently and plentifully pour out his spirit from Heaven upon His people Which was done in some sort upon the return of the People from Babylon when God by his Spirit stirred up the Spirit both of Cyrus to give them liberty of returning to Ierusalem and of the people to return and build the City and People But was far more clearly and fully accomplished in the days of the Messiah And indeed the promises contained in these and the following Words and Verses were not fulfilled upon their coming out of Babylon after which time they had but a little reviving in their bondage as is said Ezra 9. 8. and continued in servitude and distress under the Peâ—…sian Emperours Nehem. 9. 36 37. and afterward suffered many and grievous Calamities from the Kings of Syria and Egypt and from the Romans which suits very ill with that glorious Promise here following ver 18. And therefore these promises concern the times of the Gospel when God's Spirit was in a most evident and glorious Manner poured forth upon the Apostles and other believing Iews to the Astonishment of their very Adversaries and when the following Promises were in a good Measure fulfilled and are more fully to be accomplished in God's due time and * Chap. 29. 17. 35. 2. 37.
Gentiles have ye not heard hath it not been told you from the beginning c To wit of the World as the next clause explains it Were not these infinite perfections of God manifestly discovered to all mankind by the Creation of the World have ye not understood from the foundations of the earth 22. ‖ Or him that sitteth c. It is he that sitteth d As a Judge or Governour upon his Throne upon the circle of the earth e Or above the Circle c. far above this round Earth ever in the highest Heavens from whence he looketh down upon the Earth where men appear to him like Grashoppers He alludes to one that looks down upon the Earth below him from some very high place As here we have the Circle of the Earth so elsewhere we read of the Circle of Heaven Ioh 22. 14. and of the Circle of the Deep or Sea Prov. 8. 27. because the form of the Heaven and Earth and Sea is circular or round as is evident both from Sense and from the Principles of Philosophy and the inhabitants thereof are as grashoppers f Small and Contemptible in his sight Compare Numb 13. 33. that * Job 9. 8. Psal. 104. 2. Chap 44. 24. Jer. 10. 12. stretcheth out the heavens as a curtain and spreadeth them out as a tent to dwell in g For the benefit of the Earth and of Mankind that all parts might partake of its comfortable influences See on Iob. 9. 8. Psal. 104. 2. 23. That bringeth the * Job 12. 21. Psal. 107. 40. princes to nothing h That can at his pleasure destroy all the great Potentates of the World he maketh the judges of the earth as vanity 24. Yea they i The Princes and Judges last mentioned shall not be planted yea they shall not be sown k They shall take no root as it follows for Planting and Sowing are in order to taking root and are necessary to it They shall not continue and flourish as they have vainly imagined but shall be rooted up and perish as is declared in the rest of the verse yea their stock shall not take root in the earth and he shall also blow upon them l Blast them as a vehement east-wind doth Plants and they shall wither and the whirlwind shall take them away as stubble 25 To whom then will ye liken me m He repeateth what he said ver 18. that he might oblige them to the more serious and frequent consideration of the absurdity of the Idolatry or shall I be equal saith the holy One 26 Lift up your eyes on high n To the high and starry Heaven as appears from the following words and behold who hath created these things o Which you see on High the Host of Heaven as it follows that bringeth out p That at first brought them out of nothing and from day to day brings them forth making them to rise and set in their appointed and fixed times their host by number q As a General brings forth his Army into the Field and there musters them he * Psal. 147. 4. calleth them all by names r As a Master calleth all the Members of his Family by the greatness of his might for that he is strong in power s Which work is a certain and evident proof of Gods infinite power not one faileth t Either to appear when he calleth them or to doâ—… work to which he sends them 27 Why sayst thou u In thy heart why dost thou give way to such jealousies concerning thy God of whose infinite Power and Wisdom and Goodness there are such evident demonstrations given to all mankind and to thee in a singular manner O Jacob and speakest O Israel My way x The course and condition of my Life He takes no notice of my Prayers and Tears and Sufferings for his Name but suffers my Enemies to abuse me at their pleasure and doth not attempt to rescue me out of their hands This complaint is uttered in the name of the People being prophetically supposed to be in Captivity is hid from the Lord and my judgment y Either 1. My Punishment Or rather 2. My Cause as this word is most commonly used God hath neglected to plead my Cause and to give Judgment for me against mine enemies as he hath formerly done is passed over from my God z God hath dismissed it and left it and me in the hands of mine Enemies and now our case is so desperate that God cannot help us for which reason they compared themselves to dry Bones lying in the Grave Ezek. 37. 28 Hast thou not known hast thou not heard that the everlasting God the LORD the creator of the ends of the earth a Of all the Earth and the inhabitants thereof from one end to another He seems to mention the ends or utmost bounds because they must seem to be more out of the reach and care of Gods providence as being most remote from Ierusalem the only place of Gods solemn and publick Worship in the World and being then thought to â—…inhabited The argument is clear and strong God who made all even the most desolate and barbarous parts of the Earth and consequently takes care of them will not neglect his own Land and People fainteth not neither is weary b He is not by age or hard labour become weak and unable to help his People as men are apt to be * Psal. 147. 5. there is no searching of his understanding c His Counsels by which he governeth all the World and in a most particular manner thine affaires are far above the reach of thy understanding and therefore thou dost ignorantly and foolishly in passing so rash a censure upon the Wayes and Works of the infinitely Wise God 29 He giveth power to the faint and to them that have no might he encreaseth strength d He hath strength enough not onely for himself but for all even the weakest of his creatures whom he can easily strengthen to bear all their burdens and to vanquish all their oppressors 30 Even the youths e The youngest and strongest men left to themselves or without Gods help or which do not wait upon God which is easily understood from the opposition in the following verse shall faint and be weary and the young men shall utterly fall 31 But they that wait upon the LORD f That rely upon him for strength to bear their burdens and for deliverance from them in due time shall †Heb. change renew their strength g Shall grow stronger and stronger in Faith and Patience and Fortitude whereby they shall be more than Conquerors over all their Enemies and Adversities they shall mount up with wings as eagles h Which flyes most strongly and swiftly and high out of the reach of all danger they shall run and
the Lord the * Chap. 43. 10. 44. 6. 48. 12. Rev. 1. 17. 22. 13. first and with the last s VVho was before all things even from Eternity and shall be unto Eternity whereas the Idols to whom God herein opposeth himself were but of yesterday being made by mens hands and shall within a little time vanish and be destroyed I am he 5. The isles t Even remote Countries as ver 1. saw it u Discerned the mighty VVork of God in delivering his people and overthrowing their enemies in so wonderful a manner and feared x Left they should be involved in the same Calamity as being conscious to themselves that they also were enemies to Gods people the ends of the earth were afraid drew near and came y They gathered themselves together to consult for their common safety and to maintain the cause of their Idols whom by this instance they preserved in great Jeopardy 6. * Chap. 40. 19. 44. 12. They helped every one his neighbour and every one said to his Brother †Heb. be strong Be of good courage z They encouraged and assisted one another in their Idolatrous practices 7. So the carpenter a VVho brought wood to compose the body of the Idol encouraged the ‖ Or founder goldsmith b VVho was to prepare golden plates for covering and adoâ—…ning of the Image which some of them beat out upon the Anvil and others smoothed or polished as it follows and he that smootheth with the hammer ‖ Or saying of the soder It is good him that smote the anvil ‖ Or the smiting saying It is ready for the sodering c That we may put the several parts together and set it up to be worshiped and he fastned it with nails that it should not be moved d To the VVall or Pillar least it should fall down or go or be carryed away from them See Isa. 40. 19 20. 8. But thou Israel art my Servant e Thus the Gentiles shew themselves to be the Servants of their Idols and own them for their God but thou art my people and I am and will be thy God Jacob whom I have * Deut. 7. 6. 10. 15. 14. 2. Psal. 135. 4. Chap. 43. 1. 44. 1. chosen f Out of the heap of the Idolatrous Nations to be my peculiar People the seed of Abraham my * 2 Chr. 20. 7. â—…am 2. 23. friend g VVith whom I made a strict league of perpetual friendship of which see Gen. 12. 2 3. and 15. 1 8. 9. Thou whom I have taken from the ends of the earth h Thou Israel whom I took to my self and brought hither in the loins of thy Father Abraham from a remote Country to wit Chaldea Or whom I brought back out of Babylon into thine own Land VVhich though yet to come he may speak of as of a thing past as the Prophets use to do as was noted before But the former interpretation seems to agree better with the foregoing verse and called thee from the chief men thereof i From the midst of many great and noble persons among whom he lived in Chaldea So this notes Gods singular mercy to Abraham and consequently to the Israelites descended from him that he passed by many of Abrahams betters and called him into fellowship with himself and said unto thee Thou art my servant I have chosen thee and not cast thee away k I have chosen thee not for a small moment but for ever by making an everlasting Covenant with thee and thy Seed through all Generations Or the sence is this As I have chosen thee at first so I have not since that time cast thee off as thou hast frequently given me sufficient occasion to do Or and did not refuse thee as this word is elsewhere used So the same thing is repeated in other words not without some emphasis for he intimates that he chuse them when he had just cause of refusing them 10. Fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness l VVhich I do and will manage with Righteousness whereby I will deliver thee and destroy thine and mine enemies as it follows 11. Behold all they that were incensed against thee shall be * Exod. 23. 22. Chap. 45. 24. 60. 12. Zech. 12. 3. ashamed and confounded m Both because their hopes and designes shall be utterly disappointed and because the mischief which they contrived against thee shall fall upon themselves they shall be as nothing n Shall come to nothing or perish as the next clause explaines it and †Heb. the men of thy strife they that strive with thee shall perish 12. Thou shalt seek them and shalt not find them o They shall be so totally consumed that although thou searchest for them thou shalt not be able to find them any where in the VVorld even †Heb. the men of thy contention them that contended with thee †Heb. the men of thy war they that war against thee shall be as nothing and as a thing of nought p Shall be utterly brought to nought The thing is twice repeated to shew the certainty and greatness of their destruction 13. For I the LORD thy God will hold thy right hand q Or will strengthen c. as this word properly signifieth will assist and enable thee to vanquish all thine enemies saying unto thee Fear not I will help thee 14. Fear not thou worm r VVho art weak in thy self and despised and trodden under foot by thy proud and potent enemies Jacob and ye ‖ Or few men men of Israel I will help thee saith the LORD and thy redeemer the holy One of Israel 15. Behold I will make thee a new s And therefore sharper and stronger than another which hath been much used sharp threshing instrument having †Heb. mouths teeth t Such as were usual in those times and places of which see on Isa. 28. 25 28. thou shalt thresh the mountains u The great and lofty potentates of the World which set themselves against thee such persons being frequently expressed in Scripture under the notion of Hills and Mountains and beat them small and shalt make the hills as chaff 16. Thou shalt fan them x When thou hast beaten them as small as dust or chaff and the wind shall carry them away and the whirlwind shall scatter them and thou shalt rejoyce in the LORD and shalt glory in the holy One of Israel y For to him and not to thy self thou shalt ascribe thy victory over thine enemies 17. When the poor and needy seek water and there is none and their tongue falleth for thirst
works or course of life a mans whole course being described by a way or walk Gen. 17. 1. Eph. 5. 8. nor finding thine own pleasure nor speaking thine own words p Viz. That are properly thine own i. e. thine own in opposition to what God commands proceeding from the corruption of Nature and vanity of the mind or not speaking words i. e. vainly impertinently and not suitable to the work of the day tending neither to thy profit or pleasure or rather injurious revengeful or reproachful words contrary to rest quiet and sedate composedness of the Sabbath And thus it refers to what was their usual practice upon their solemn assemblies or Sabbaths towards their poor brethren which they are charged with ver 3. and is called speaking vanity v. 9. See there and accordingly the seventy render it if thou speak not a word in anger 14 Then shalt thou delight thy self q This hath reference to the foregoing verse If thou wilt delight thy self in the Sabbath then thou shalt delight in the God of the Sabbath or thou shalt have cause to delight in the Lord viz. in his goodness and faithfulness to thee and so shalt live by faith in him as the fountain of all good as Psal. 37. 4. in the assurance of his love and favour Psal. 33. 21. and that in great abundance Psal. 36. 8. Such delights as no wicked man can have Prov. 14. 10. in the LORD and I will cause thee to * Deut. 32. 〈◊〉 ride upon the high places of the earth r Thou shalt be above the reach of danger ch 33. 16. Or it may have respect to their being brought out of Babylon which lay very low in respect of Iudea called the Earth as it is elsewhere Luke 23. 44. and high both in respect of the scituation of it as also its mountainousness Or the expression may import the subduing of their enemies as it is Deut. 33. 29. Riding is oft used for conquering Psal. 45. 4. See the note there Rev. 6. 2. The sense is they shall come out of Babylon not sneakingly as on foot but triumphantly and gloriously riding as God brought Israel out of Aegypt harnassed in good order and with an high hand or they shall ride to and fro in their Chariots at their pleasure and feed thee with the heritage of Jacob s i. e. Thou shalt enjoy the good of the land of Canaan which God had promised as an heritage to Iacob and his seed Gen. 35. 12. and feed on the fruits of it Quest. Why doth he say of the heritage of Iacob and not of Abraham or Isaac Answ. Because the whole Posterity of Iacob was within the Covenant but Ishmael and Esau one the seed of Isaac the other the seed of Abraham were both excluded thy father for the mouth of the LORD t This is to express the certainty and indubitableness of it being from the mouth of him who cannot lie see of the same expression of assurance ch 1. 20. 40. 5. And this Calvin refers both to what was spoken in the beginning of the chapter that it was in vain for those hypocrites to contend with God also as the confirmation of his promise if they would rightly observe those promises the mouth of the Lord hath spoken it he speaks of himself as of a man by a Prosopopaeia Or it may relate to the Prophet the Lord whose mouth and instrument I am hath spoken it CHAP. LIX 1 BEhold the LORDS hand is not * Num. 11. 23 Chap. 37. 27. 50. 2. shortned u He is not grown weaker then in former times as omnipotent as ever he was hand is here by a Synecdoche put for arm and so for strength because the strength of a man doth generally put forth itself in his arm and thus it is applied to God in his bringing Israel out of Aegypt Psal. 136. 12. that it cannot save neither his ear heavy x Of thick of hearing he is not like your Idol Gods that have hands and can not help and ears and cannot hear The phrases are much to the same purpose save onely that they seem to be appropriated to the double cavil or quarrel that the Jews might have with God as 1. Surely if God were not heavy or hard of hearing he could not but hear those strong cries that we put up in the days of our fast or 2. If he did hear certainly he could not help us and thus it may have respect to the beginning of the 58th chap. Or the words may be by way of confirmation and establishment and so may relate to the close of it to let them know that if they sought him as they ought and was before prescribed he was not inexorable but willing to hear and able to make good all those promises that he had made from ver 8. to the end The sum is to shew that the fault was not in God that their fasts and cries were not regarded for his â—…ar was as quick to hear as ever nor their services rewarded for his hand was as able to help as ever but the obstruction lay in their sins which is positively asserted ver 2. and a more particular account given of them in the sequel that it cannot hear 2 But your iniquities have separated y Have been as a thick wall between God and you have set him at a great distance Prov. 15. 29. between you and your God and your sins ‖ Or have made him hide have hid his face z This may be put Synechdochically for the whole Person and the Prophet speaking of God by an Anthropopathy may understand his presence and then it is hath made him hide or withdraw his presence as one that turns away his face from some noisom thing or rather his favour that though you cry to be delivered out of Babylon yet you shall not find that favour from you that he will not hear a i. e. He will not grant it thus it is used Psal. 45. 12. Hos. 5. 15. see on chap. 1. 15. see Iudg. 10. 13. 3 For * Cha. 1. 15. your hands are defiled with blood b Here the Prophet comes from a more general to a more particular charge against them by blood we are to understand either murders and bloodshed properly so called or ways of injustice extortion oppression and cruelties whereby men are deprived of a livelyhood hence hating our Brother is called murder 1 Iohn 3. 15. and the inhabitants of Ierusalem called murderers see how the Prophet phraseth their oppression Mic. 3. 1 2 3. and your fingers c This is not added to protract the discourse but to aggravate their sin q. d. Not only your hands but your fingers you are not free from the least part of injustice with iniquity your lips have spoken lies d Not only properly so called but perjuries and wronging your Neighbours by slanders and false accusations wherein he
and this is favoured by the sequel where they seem to particularize those sins in the following verses 13 In transgressing s Properly we rebel against God so the word is ch 1 2. and have persisted in our Rebellion and lying t Being true to none of their Engagements Vows and Promises some make transgressing here and lâ—…ing to be one and the same thing inasmuch as in their transgressing of the Law of God they did break their solemn engagement to God upon Mount Sinai Exod. 19. 8. 24. 3. and elsewhere frequently which is a down â—…ight lying against God For wherein do we more lye to God than in a persidious withdrawing from him So that by transgressing here he doth mean not a breach of one or another of the Laws of God but their being as it were fugitives that would be under no yoke against the LORD and departing u i. e. Turning from God to Idols away from our God speaking x As it were talking of little else one among another but how to oppress their Neighbours and apostatize from God oppression and revolt conceiving and uttering y i. e. First contriving and forging in their heart false accusations to the ruine of their Neighbour and false Worship to the dishonour of God laying the contrivance so that it might be effectual and then uttering it or venting themselves one to another in their discourses thereby encouraging each other in their perverse ways see v. 3. and whereas it is said from the heart it notes a resoluteness in their wickedness being a great deal worse than now and then to deal falsly upon some occasion or temptation from the heart words of falshood z They are called words of falshood both with reference to men and to signifie slanders and false accusations as also to God and so signifie their dealing falsly with God as an Adulteress doth with her Husband hence Idolaters are called the seed of falshood ch 57. 3 4 5. and it is said from the heart to shew that when they dealt with men in ways of fraud it was from the heart but when they spake with God it was but from the lip He now enumerates some of those particular sins they proâ—…ss themselves to be convinced of whereby he doth not mean the sins of some particular persons or some slight sins but a general deâ—…ection and corruption of the whole body 14 And judgment is turned away backward a He speaks here of the Sentences and Decrees in courts of Judicature which are carried quite contrary to Right and Justice God denies you Justice as you have denied help to others and justice standeth afar off b Iâ—… notes the same thing with the former to shew that Justice and Judges are far asunder for truth is fallen c A Metaphor taken from a feeble person that wants support without which he falls thus Truth hath none to support or patronize it the same only otherwise expressed with v. 16. Truth is cast upon the ground and Justice trampled under foot in the street d i. e. in publick and equity cannot enter e No such thing will be admitted in their Courts all corrupt so that all Equity and Justice is violently kept off by the authority of the great ones 15 Yea truth faileth f q. d. Truth is more than fallen which he had said in the former verse It faileth For being onely fallen it may recover itself again but failing notes the loss of its very Vitals As being every where neglected in Court in City in Country in inferiour as well as superiour Ranks in the Streets in the Gates in the Markets in the Fairs in all publick places of commerce the condition much like that under the Beast coming out of the Earth Rev. 13. 11. c. See Ps. 10. 7. 8. c. All things are amiss neither Judgment or Justice or Truth is to be found among us but Fraud and Deceiâ—… vet none troubled at it and he that departeth from evil g That separateth himself from evil things and Persons will not be as vile as others ‖ Or is accounted 〈◊〉 maketh himself a prey h Or is accounted mad is laughed at that talks of Justice so some Iosephus tells us that immediately before the destruction of Ierusalem it was matter of scorn to be religious Though there be no solid ground for nor need of that marginal reading yet is it a truth The Translators reach the meaning by Prey The wicked like wild Beasts endeavouring to devour such as are not as bad as themselves where Wickedness rules Innocency is oppressed in bargaining as buying and selling they that are simple and innocent are outwitted by the crafty and fraudulent as not willing or rather daring to oppose fraud with fraud but to do all things in sincerity and the LORD saw it i i. e. Took notice of it 't is spoken of God after the manner of men as Gen. 11. 5. 18. 21. and many other places and †〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it displeased him k â—… d. If you would know why God is so angry with you it is for such things as these the Lord takes notice of it and it is a great evil in his eye that there was no judgment 16 And he saw that there was no man l Viz. To intercede which is supplied from the following words or no man to help in such a case to shew himself and appear in such a corrupt state in the behalf of equity as ver 4. the like circumstances we have Ezek. 22. 29 30. or none fit to intercede and wondred m Heb. â—…istomen was amazed astonished as it were not knowing what to do This notes both Gods sollicitousness about their condition and their hypocrisie as if God took no notice of them together with their dulness and blockishness in not concerning themselves about it especially considering they had been a people so well instructed and yet under the guilt of such gross sins should be no more sollicitous about pardon which God would readily have granted if any such could have been found Ier. 5. 1. that there was no intercessour * Psal. 98. 1. Ch 63. 5. therefore n Or Yet as it is used ch 7. 14. 51. 21. his arm brought salvation unto him o This may relate 1. To the parties thus oppressed Or 2. To God as that either 1. He would do his work without help from any other ch 51. 5. Or 2. He would avenge himself his own honor thus the word is used 1 Sam. 25. 26. and this may and seems to be the meaning of the next clause Or 3. He had made provision for the maintaining his own righteous cause and peoples interest this sense that phrase so like this favours ch 63. 5. Salvation unto me and his * Ch. 42. 21. 63. 5. righteousness p Viz. His Justice q. d.
lifting up a Or there shall be lifting up either 1. for them if they repent and humble themselves they shall be preserved or restored And this thou wilest assure them of from thy own experience Or 2. for thee and thine God will deliver thee when others are crushed and destroyed and b Or for this Particle being oft put causally as hath been formerly noted So the following words contain a Reason why he might confidently say that there would be such a lifting up for a person so humbled he c i. e. God unto whom onely salvation belongeth Psalm 3. 8. shall save d Either 1. eternally or 2. temporally to wit from the evils here mentioned * Jam. 4. 6. 1 Pet. 5. 5. †Heb. him that hath low eyes the humble person e Heb. Him that hath low or cast down eyes Which phrase may here note either 1. humility and lowliness of mind and disposition as pride is oft expressed by high or lofty looks as Psalm 18. 27. 101. 5. 131. 1. Prov. 6. 17. And so this is a tacit admonition and reproof for Iob whom for his confident justification of himself and his contemptuous expressions and censures concerning them they judged to be guilty of intolerable pride of heart Or 2. Lowness of Estate or Condition as Iames 1. 10. So it notes him whose Eyes and Countenance are dejected by reason of his great troubles and miseries as on the contrary prosperity makes persons lift up their Eyes and Faces 30. He f i. e. God as v. 29. whose Prerogative it is to give deliverances shall deliver g To wit upon thy request as the following Clause sheweth God will hear thy prayers even for others which is a great honour and comfort and much more for thy self the Island of the innocent h Not onely thy self when thou shalt become innocent and pure but for thy sake he will deliver the whole Island or Country that word being oft used not onely for such Lands or Countries as were separated from Canaan by the Sea as is commonly observed but also for such as were upon the same Continent with it as appears from Gen. 10 5 c. Psalm 72. 10. 97. 1. Isa. 41. 5. in which thou dwellest Or the guilty or him that is not innocent For the word here rendred Island is sometimes used for not both in Scripture as 1 Sam. 4. 21. Prov. 31. 4. So the sense is God will have so great a respect to thy innocency and purity that for thy sake he will deliver those that belong to thee or live with thee or near thee though in themselves they be sinful Creatures and ripe for destruction See Gen. 18. 32. ‖ Or the innocent shall deliver 〈◊〉 〈◊〉 and it i To wit the Island Or he i. e. the guilty person is delivered by the pureness of thine hands k i. e. By thy prayers proceeding from a pure heart and conscience when thou shalt lift up pure hands to God in prayer as it is expressed 1 Tim. 2 8. Whereby as he asserts the prevalency of the righteous man's prayers with God for mercy both for himself and others and by this Argument he perswadeth Iob to repentance so withal he alledgeth this as an Argument or evidence that Iob did not stretch out pure hands to God in prayer as he pretended because his prayers could not prevail for the preservation of himself or his Children and much less for others at a greater distance CHAP. XXIII 1. THen Job answered and said 2. Even to day a i. e. Even at this time notwithstanding all your promises and pretended consolations I find no ease nor satisfaction in all your discourses And therefore in this and the following Chapters Iob seldom applies his discourse to his Friends but only addresseth his speech to God or bewaileth himself is my complaint bitter b i. e. I do bitterly complain and have just cause to do so But this Clause is and may be otherwise rendred Even still Heb. at this day is my complaint called or accounted by you rebellion or bitterness or the rage of an exasperated mind Do you still pass such harsh censures upon me after all my declarations and solemn protestations of my Innocency Heb. my hand passively i. e. the hand or stroke of God upon me as the same phrase is used Psal. 77. 2. and mine arrow Iob Chap. 34. 6. †Heb. 〈◊〉 〈◊〉 my stroke c is heavier than my groaning d i. e. Doth exceed all my Complaints and expressions So far are you mistaken that think I complain more than I have cause Some render the words thus My hands are heavy i. e. feeble and hanging down as the Phrase is Heb. 12. 12. My strength and spirit faileth because of my groaning 3. * Ch. 13. 3. O that I knew where I might find him e To wit God as his Friends well knew and the thing it self sheweth Thou bidst me acquaint my self with him Chapter 22. 21. I desire nothing more than his acquaintance and presence but alas he hides his Face from me that I cannot see him nor come near him that I might come even to his seat f i. e. To his Throne or Judgment-seat to plead my Cause before him as it here follows Verse 4. not upon terms of strict justice but upon those terms of grace and mercy upon which God is pleased to deal with his sinful Creatures See before Chapter 9. 34 35. 16. 21. 17. 3. And this my confidence may be some evidence that I am not such a gross Hypocrite as you imagine me to be 4. I would * Ch. 13 3 1 order my cause g i. e. Orderly declare the things which concern and prove the right of my Cause before him h not only debating the Controversie between my Friends and me concerning my sincerity or hypocrisie before God as a Witness or Judge but also pleading with God as a Party and modestly enquiring whether he doth not deal more rigorously with me than I might reasonably expect wherein I desire no other Judge but himself and fill my mouth with arguments i To prove my Innocency and sincerity towards God and consequently that I am severely used 5. I would know the words which he would answer me and understand what he would say unto me k I long to know what he would say either to prove me an hypocrite or to justifie his harsh proceedings against me and if he should discover to me any secret and unknown sins for which he contendeth with me I should humble my self before him and accept of the punishment of mine Iniquity 6. Will he plead against me with his great power l i. e. Oppress me with his soveraign and absolute Power as men do those whom they cannot fairly and justly conquer No but he would put strength in me m The word Strength or Power
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