and Bizjothjah 29 Baalah and lim and Azem 30 And Eltolad and Chesil and Hormah 31 And Ziklag and Madmannah and Sansannah 32 And Lebaoth and Shilhim and Ain and Rimmon all the cities are twenty and nine r Obj. Here are 37 or 38 Cities named before how then are they only reckoned 29 Ans. There were only 29 of them which either 1. Properly belonged to Iudah the rest fell to Simeons Lot or 2. Were Cities properly so called i. e. walled Cities or such as had Villages under them as it here follows the rest being great but unwalled Towns or such as had no Villages under them with their villages 33 And in the vale Eshtaol and Zoreah and Ashnah 34 And Zanoah and Engannim Tappuah and Enam 35 Jarmuth and Adullam Socoh and Azekah 36 And Sharaim and Adithaim and Gederah * Or or and Gederothaim fourteen cities s Obj. There are 15 numbred Ans. Either one of them was no City strictly called or Gederah and Gederothaim is put for Gederah or Gederothaim so called possibly because the City was double as there want not instances of one City divided into two parts called the old and the new City So the conjunction and is put for the disjunctive or whereof examples have been given before with their villages 37 Zenan and Hedashah and Migdal-gad 38 And Dilean and Mizpeh and Joktheel 39 Lachish and Bozkath and Eglon 40 And Cabbon and Lahmas and Kithlish 41 And Gederoth Beth-dagon and Naamah and Makkedah sixteen cities with their villages 42 Libnah t Heb. Libnah See Ios. 10. 29. and Ether and Ashan 43 And Jiphta and Ashnah and Nezib 44 And Keilah and Achzib and Mareshah nine cities with their villages 45 Ekron u Here and in the following Verses are contained all the Cities of the Philistines among which are Gath and Askelon which peradventure are here omitted because they were not at this time places of such Power and Eminency as afterwards they were but were the Daughters of some of these following Cities though afterwards the Daughter might overtop the Mother as is usual with her †Towns x Heb. Her Daughters i. e. lesser Cities or great Towns subject to Ekrons Jurisdiction and her villages ‡ Heb. Daughters Numb 21. 25. y i. e. Lesser Towns or Hamlets 46 From Ekron even unto the sea all that lay †near Ashdod with their villages ‡ Heb. by the place of 47 Ashdod with her †towns and her villages Gaza with her * Heb. Daughters * Heb. Daughters towns and her villages unto the river of Egypt and the great sea and the border thereof z i. e. The Sea-Coast and all other Cities Towns and Villages upon it 48 ¶ And in the mountains a i. e. In the higher grounds called Mountains or Hills in comparison of the Sea-Coast Shamir and Jattir and Socoh 49 And Dannah and Kirjath-sannah which is Debir b Which also is called Kiriath-sepher above v. 15. So this City had three Names 50 And Anab and Eshâ—…emoh and Anim 51 And Goshen c See Ios. 10. 41. and Holon and Giloh eleven cities with their villages 52 Arab and Dumah and Eshean 53 And * Janum and Beth-tappuah and 〈◊〉 Janus Aphekah 54 And Humtah and * Chap. 14. 15. Kirjath-arba which is Hebron and Zior nine cities with their villages 55 Maon d Of which see 1 Sam. 23. 25. and 25. 2. Carmel e Nabals Country 1 Sam. 25. and Ziph f Which gave its name to the Neighbouring Mountain 1 Sam. 26. 1. and Juttah 56 And Jezreel and Jokdeam and Zanoah 57 Cain Gibeah and Timnah ten cities with their villages 58 Halhul Bethzur and Gedor 59 And Maarath and Beth-anoth and Eltekon six cities with their villages 60 Kirjath-baal which is Kirjath-jearim and Rabbah two cities with their villages 61 ¶ In the wilderness g So the Hebrews call places either uninhabited by men or having but few Inhabitants Beth-arabah Middin and Secaâ—…ah 62 And Nibshan and the city of salt h So called either from the Salt Sea which was near it or from the Salt which was made in it or about it and Engedi six cities with their villages 63 As for the Jebusites the inhabitants of Jeruâ—…em i For though Ierusalem was in part taken by Ioshua before this yet the upper and stronger part of it called Zion was still kept by the Iebusites even until Davids time and it seems from thence they descended to the lower Town called Ierusalem and took it so that the Israelites were forced to win it a second time yea and a third time also for afterwards it was possessed by the Iebusites Iudg. 19. 11. 2 Sam. 5. 6 7. the children of Judah could not drive them out k Namely because of their unbelief as Christ could do no mighty work because of the peoples unbelief Mark 6. 5 6. Mat. 13. 58. and because of their Sloth and Cowardise and Wickedness whereby they forfeited Gods help and then they must needs be imporent but this inability was wilful and brought upon them by themselves but the Jebusites dwell with the children of Judah at Jerusalem l The same things which are here said of the children of Iudah are said of the Benjamites Iudg. 1. 21. Hence ariseth a question To which of the Tribes Ierusalem belonged whether to Benjamin as is gathered from Gen. 49. 27. Deut. 33. 12. Ier. 6. 1. or to Iudah as is implied here and Psal. 78. 68 69. Some think that being in the Borders of both it was common to both and promiscuously inhabited by both and it is certain that after the Captivity it was possessed by both Neh. 11. 4. But for the present though it did belong to Benjamin yet the Children of Iudah being possibly very active in the first taking of it by Ioshua as they certainly were after his Death Iudg. 1. 8. they might thereby get some right to share with the Benjamites in the Possession of it It seems most probable that part of it and indeed the greatest part and main body of it stood in the Tribe of Benjamin and hence this is mentioned in the List of their Cities and not in Iudah's List and part of it stood in Iudah's share even Mount Moriah on which the Temple was built and Mount Sion when it was taken from the Iebusites unto this day m When this Book was written whether in Ioshuah's Life and Old Age which continued many years after the taking of Ierusalem or after his Death when this Clause was added here and elsewhere in this Book by some other man of God which must needs be done before Davids time when the Iebusites were quite expelled and their Fort taken CHAP. XVI AND the lot of the children of Joseph a i. e. Of Ephraim and the half Tribe of Manasseh which are here put together in one not because they had but one Lot for
water-gate eastward 38 And the other company of them that gave thanks went over against them a To wit on the other side of the City Northward and Eastward and I after them and the half of the people upon the wall from beyond * Ch. 3. 11. the tower of the furnaces even unto the * Ch. 3. 8. broad wall b Which they made thicker and stronger than the rest of the Wall for some special reason 39 And from above * 2 Kin. 14. 1â—… the gate of Ephraim and above the * Ch. 3. 6. old gate and above * Ch. 3. 3. the fish-gate and the tower of Hananeel and * Ch. 3. 1. the Tower of Meah even unto the sheep-gate and they stood still in the prison gate c Waiting as also their Brethren did that they might go together in due order into God's House there to perfect the solemnity 40 So stood the two companies of them that gave thanks in the house of God d i. e. In the Courts of the Temple and I and the half of the rulers with me e And Ezra and the other half with him as appears by comparing this with v. 31 36. 41 And the priests Eliakim Maasejah Miniamin Michajah Elioenai Zechariah and Hananiah with trumpets 42 And Maasejah and Shemajah and Eleazar and Uzzi and Jehohanan and Malchijah and Elam and Ezer and the singers †Heb. made their voice to be heard sang loud with Jezrahiah their overseer 43 Also that day they offered great sacrifices and rejoiced for God had made them rejoice with great joy the wives also and the children rejoiced so that the joy of Jerusalem was heard even afar off f Either their loud voices and instruments were heard to a great distance or the fame of it was spread far and near 44 And at that time were some appointed over the chambers for the treasures for the offerings g Such as they had lately ingaged themselves to give or other voluntary or prescribed offerings for the first-fruits and for the tithes to gather into them out of the fields of the cities the portions ‖ That is appointed by the law of the law h i. e. The foresaid first-fruits and Tithes and other things which God by his Law appointed for them for the priests and Levites †Heb. for the joy of Iudah for Judah rejoiced for the priests and for the Levites †Heb. that stood that waited i Partly for the eminent Gifts and Graces which they observed in many of them and partly for the great benefit which they had now received by their Ministry and therefore for the competent provision which hereby was made for them that so they might wholly wait upon their office to the Peoples Edification and Comfort 45 And both the singers and the porters kept the ward of their God k i. e. That Ward or Charge or Business which God had prescribed to them and the ward of the purification l And in particular the charge of purification i. e. of taking care that no unclean person or thing might enter into the House or Courts of the Lord which care did certainly belong to the Porters as is expressed 2 Chron. 23. 19. and at this time and in some sort as it seems to the singers who besides their proper imployment were also over the business of the house of God as is affirmed ch 11. 22. Which being a general expression may-well comprehend if it doth not principally design this that they should take care to keep the House of God free from all pollution And possibly as the Porters were to take care that no unclean thing might enter there so if it should through their madvertency enter in the Singers were to remove it * 1 Chr. 25. 26. according to the commandment of David and of Solomon his son 46 For in the days of David * 1 Chr. 25. 1 c. and Asaph m of old there were chief of the singers n There were some overseers whose Office it was to see that the Singers were fit for and diligent in their work and therefore they took care of it at this time and songs of praise and thanksgiving unto God n And Heman and Ieduthun 1 Chron. 25. 1. but Asaph only is mentioned here as the most eminent and useful in that work 47 And all Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the porters every day his portion and they ‖ That is set apart sanctified holy things o i. e. They sequestred or set apart the First-fruits and Tithes from their own share and devoted them to the use of the Levites to whom they belonged And so did the Levites by the Tithe of the Tithes Thus they all conscientiously paid their dues to God or his Assigns and did not profane those things which God had sanctified nor take them to their own common use as divers ungodly or covetous persons had formerly used to do when they had opportunity unto the Levites * Num. 18. 26. and the Levites sanctified them unto the childeren of Aaron CHAP. XIII 1 ON that day a Not now presently after the dedication of the wall and gates and City but upon a certain day as that phrase is very commonly used in Scripture without any relation to the time or things mentioned next before it to wit when Nehemiah was returned again from the Persian court to Ierusalem from which he had been absent for some considerable time in which some errours and abuses had crept in which now he endeavours to remove †Heb. there was read they read in the book of Moses in the †Heb. ears audience of the people b Partly because it was not only the Priests but also the peoples duty to study and understand Gods Law and their own duty and partly that the people hearing that this was the express mind and will of the great God might the more willingly yield to the following duties some of which were attended with difficulty and required self denial and therein was found written * Deut. 23. 3. that the Ammonite and the Moabite should not come into the congregation of God c i. e. Not be incorporated into the common wealth of Israel nor be joyned with any Israelite in marriage relation as appears from v. 3. That practice being a plain comment upon this law But of this and the next verse see the notes on Deut. 23. 3 4. for ever 2 Because they met not the children of Israel with bread and with water but * Numb 22. 5. Josh. 24. 9. hired Balaam against them that he should curse them howbeit our God turned the curse into a blessing 3 Now it came to pass when they heard the law that they separated from Israel all the mixed multitude d i.
and Ephraim * chap. 41. 50. which Asenath the daughter of Poti-pherah †Or Prince Priest of On bare unto him 21 * 1 Chron. 7. 6. and 8. 1. And the sons of Benjamin were Belah and Becher and Ashbel Gera and Naaman * Num. 26. 38 39. ‖ Ahiram Ehi and Rosh ‖ Shupham Muppim and ‖ Hupham Huppim and Ard r Whereof part seem to be born before his coming to Egypt and part in Egypt Benjamin being now but twenty and four years old 22 These are the sons of Rachel which were born to Jacob all the souls were fourteen 23 * 1 Chro. 7. 12. And the sons of Dan ‖ Shuham Num. 26. 42. Hushim 24 * 1 Chro. 7. 13. And the sons of Naphtali Jahzeel and Guni and Jezer and Shillem 25 * Chap. 30. 5. These are the sons of Bilhah which Laban gave unto Rachel his daughter and she bare these unto Jacob all the souls were seven 26 All the * Exod. 1. 5. souls that came with Jacob into Egypt which came out of his †Heb. thigh loyns s Heb. thigh which is here put for the secret parts between the thighs which are called sometimes the feet as Gen. 49. 10. Deut. 28. 57. Ezek. 16. 25. for the like reason because they are between the feet From this Eastern manner of speech came that passage in the Greek fables concerning Baâ—…hus being born out of Iupiters Thigh besides Jacobs sons wives all these souls were threescore and six t So many they are excluding Iacob as the common Parent and Ioseph and his two sons as being in Egypt before Iacobs coming thither which four being included they make up 70 as it is ver 27. 27 And the sons of Joseph which were born him in Egypt were two souls * Deut. 10. 22. See Acts 7. 14. All the souls of the house of Jacob which came into Egypt u He doth not say which came with Iacob into Egypt because some of them came thither before him and others with him some in their persons and some in their Parents As for the difficulty arising from comparing this place with Act. 7. 14. it will be more fit to speak of it when we come to that place were threescore and ten 28 And he sent Judah before him unto Joseph to direct his face unto Goshen x Heb. to prepare or to teach him the way before his face i. e. before his coming to Goshen i. e. to shew him where it was and into what part of it he should come and settle himself or to give notice unto Ioseph of his approach before his face or coming into Goshen and they came into the land of Goshen 29 And Joseph made ready his chariot and went up to meet Israel his father to Goshen and presented himself unto him y And doubtless fell down before him with all that reverence which children owe to their Parents and in this posture Iacob falls upon his neck c. Of which posture see Gen. 33. 4. and 45. 14. Luk. 15. 20. Act. 20. 37. and he fell on his neck and wept on his neck a good while 30 And Israel said unto Joseph Now let me die z Now I expect no greater happiness upon earth and therefore am content to die Compare Luk. 2. 29. since I have seen thy face because thou art yet alive 31 And Joseph said unto his brethren and unto his fathers house I will go up and shew Pharaoh and say unto him My brethren and my fathers house which were in the land of Canaan are come unto me 32 And the men are shepherds for †Heb. they are men of cattle their trade hath been to feed cattle and they have brought their flocks and their herds and all that they have 33 And it shall come to pass when Pharaoh shall call you and shall say What is your occupation 34 That ye shall say Thy servants trade hath been about cattel from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen ‖ In which design and choice 〈◊〉 shews both his prudence and piety He brings them not to Court where it had been easie for him to have put them all into the best places and offices of the Court and as he is not ashamed to own himself a brother to shepherds which were contemptible among the Egyptians so he seeks not to advance them higher but continues them in their employment and placeth them in 〈◊〉 whereby 1. He kept them together which was very convenient for them in many respects 2. He secured them both from envy and as far as he could from the corruption of their Religion and Manners which was likely to follow their mixture with the Egyptians and especially their being at the Court 3. He put them into a capacity of returning to Canaan when God gave them opportunity for every shepherd is an abomination to the Egyptians †Either 1. Because they did both kill and eat those creatures which the Egyptians adored Or. 2. Because of the fresh remembrance of the horrid cruelties lately committed there by the Phoenician Shepherds who as some very antient writers affirm were seated in Egypt in great numbers and had arrived to great power and waged a cruel War with other Egyptians wherein they wasted divers Cities and burned their Temples and barbarously murdered a multitude of people And therefore it is no wonder if the calling of Shepherds was grown out of use and credit among them True it is the Egyptians had some Sheep and other Cattle Gâ—…n 47. 6 17. Exod. 8. 26. and 9. 3. which they kept for delight or profit by their milk wool c or for sale to others but they did not use them as other Shepherds generally did kill and eat them And it is probable that they committed even the keeping of their Sheep and Cattle to those strangers which were dispersed among them and looked upon the employment as too vile and mean for any Egyptian And though Pharaoh offered it to Josephs brethren as a favour to be Rulers over his Cattle Gen. 47. 6. that might proceed onely from hence because he saw them firmly resolved upon that course of life and therefore could not bestow any higher preferment upon them CHAP. XLVII 1 THen Joseph came and told Pharaoh and said my father and my brethren and their flocks and their herds and all that they have are come out of the land of Canaan and behold they are in the land of Goshen a Either to abide there Or to remove thence to any other place which thou shalt appoint for them 2 And he took some b Or part as this Hebrew word is used Dan. 1. 2. Or the extremity or end or tail of them i. e. the meanest of them for person and presence as the word is taken 1 King 12. 31. lest
thee and to thy seed with thee 20 And the LORD spake unto Aaron Thou shalt have no inheritance in their land r i. e. In the land of the children of Israel mentioned ver 19. You shall not have a distinct and separate portion of land as the other tribes shall The reason of this law was partly because God would have them wholly devoted to and employed in his service and therefore free from worldly encumbrances and businesses partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts partly because God would have their worldly comfort and happiness depend singly upon him and his service and so would oblige them to use more zeal and diligence in the advancement of piety even for their own interest which was either better or worse as true religion flourished or decayed See Iudg. 17. 9 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites who as they performed religious services for the people so they received their subsistence from them and partly that by this means being dispersed among the several tribes they might have the better opportunity for teaching and watching over the people which was their duty Deut. 33. 10. 2 Chron. 30 22. Mal. 2. 4 5 6 7. neither shalt thou have any part among them * Deut. 1â—… â—… 12. 12. 〈◊〉 2. Josh. 13. 14 33. Ezek 〈◊〉 28. I am thy part s i. e. I have appointed thee a liberal maintenance out of my oblations and thine inheritance among the children of Israel 21 And behold * Lev. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites and out of their tithes the tenth was given to the Priests here ver 26 c. and Neh. 10. 37 38. in Israel for an inheritance for their service which they serve eveâ—… the service of the tabernacle of the congregation 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u i. e. So nigh as to do any act proper to the Priests or Levites lest they bear sin †Heb. to 〈◊〉 and die 23 But the Levites shall do the service of the tabernacle of the congregation and they shall bear their iniquity x i. e. The punishment due not onely for their own but also for the peoples miscarriage if it be committed through their connivance or negligence And this was the reason why the Priests withstood their King Uzziaâ—… when he would have burnt incense to the Lord 2 〈◊〉 26. 17 18. it shall be a statute for ever throughout their generations that among the children of Israel they have no inheritance 24 But the tithes of the children of Israel which they offer as an heave-offering unto the LORD y i. e. As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty Note that the word heave-offering which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord is here used for any offering in general as before ver 8. I have given to the Levites to inherit therefore I have said unto them Among the children of Israel they shall have no inheritance 25 And the LORD spake unto Moses saying 26 Thus speak unto the Levites and say unto them When ye take of the children of Israel the tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the LORD even a tenth part of the tithe 27 And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours and as the fulness of the wine-press 28 Thus ye also shall offer an heave-offering unto the LORD of all your tithes which ye receive of the children of Israel and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children which were one with him and were all to have their share herein 29 Out of all your gifts b Not onely out of your tithes but out of the other gifts which you receive from the people and out of those fields which shall belong to your cities ye shall offer c To wit to the Priest every heave-offering d i. e. As many gifts so many heave-offerings you shall reserve a part out of each of them for the Priest of the LORD of all the †Heb. â—…at best thereof even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering and so peradventure he means the tenth part which was the part or proportion that God hallowed or sanctified to himself as his proper portion both here and elsewhere or 2. the reason or ground of this offering because it is a thing hallowed or appropriated by God to himself and given by him to the Priest and because the payment of this due doth hallow all the rest so as they may use it with comfort and good conscience as it follows ver 31 32. out of it 30 Therefore thou shalt say unto them When ye have heaved the best thereof from it then it shall be counted unto the Levites as the increase of the threshing floor and as the increase of the wine-press 31 And ye shall eat it in every place f i. e. In every clean place and not in the holy place onely ye and your housholds for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation 32 And ye shall bear no sin by reason of it when ye have heaved from it the best of it g Implying that if they neglected this duty they sinned in the use of such unhallowed food * Lev. 22. 15 16. neither shall ye pollute the holy things of the children of Israel h As you will do if you abuse their holy offerings by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed to wit part to you and part to the Priests lest ye die CHAP. XIX 1 AND the LORD spake unto Moses and unto Aaron saying 2 This is the ordinance of the law a Or The constitution of the Law i. e. that which God hath ordained or established by Law which the LORD hath commanded saying speak unto the children of Israel that they bring thee b At their common charge because it was for the common good a red c A fit colour to shadow forth both the bloody nature and complexion of sin Isa. 1. 8. and the humane nature and
himself as a young lion he shall not lie down y i. e. Not rest or cease from fighting and pursuing untill he eat of the prey and drink the bloud of the slain 25 And Balak said unto Balaam Neither curse them at all nor bless them at all 26 But Balaam answered and said unto Balak Told not I thee saying All that the LORD speaketh that I must do 27 And Balak said unto Balaam Come I pray thee I will bring thee unto another place peradventure it will please God that thou mayest curse me them from thence 28 And Balak brought Balaam unto the top of Peor z An high place called Beth-peor Deut. 3. 29. i. e. the house or temple of Peor because there they worshipped Baal-peor that looketh toward Jeshimon 29 And Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven rams 30 And Balak did as Balaam had said and offered a bullock and a ram on every altar CHAP. XXIV 1 AND when Balaam saw that it pleased the LORD to bless Israel he went not as at * chap. 23. 3 1â—… other times †Heb. to the meeting of inchantments to seek for inchantments a i. e. To use enchantments which he is said to have done either because when he consulted and sacrificed to God he did also use enchantments and consult with the Devil that if one would not the other might help him or because he consulted God in a magical and superstitious way by using such postures or instruments or forms of words as inchanters used but he set his face toward the wilderness b Where Israel lay encamped either with intent to curse Israel without Gods leave or rather expecting what God of his own accord would suggest to him concerning this matter 2 And Balaam lift up his eyes and he saw Israel abiding in his tents according to their tribes c In the order appointed Numb 2. and the spirit of God came upon him d i. e. Inspired him to speak the following words and so constrained him again to bless those whom he desired to curse 3 * chap. 23. 7 18. And he took up his parable and said Balaam the son of Beor hath said and the man †Heb. who had his eyes shut but now open whose eyes are open e The eyes either 1. of his body as in the following verse or 2. of his mind which God had opened in a peculiar and Prophetical manner whence Prophets are called Seers 1 Sam. 9. 9. He implies that before he was blind and stupid having eyes but not seeing nor understanding Some render the words having his eyes shut as the Hebrew verb Satham signifies the letters Schin and Samech being frequently exchanged and so the meaning is that he received this revelation either in a dream when mens eyes are simply shut or in an extasie or trance when mens eyes though open are in a manner shut to wit as to the use and exercise of them hath said 4 He hath said which heard the words of God which saw the vision f So called either strictly and properly because he was awake when this was revealed to him or largely and improperly for any extraordinary discovery of Gods mind to him whether sleeping or waking of the Almighty falling into a trance g Or extasy fainting and falling upon the ground as the Prophets used to do See 1 Sam. 19. 24. Ezek. 1. 28. and 3. 23. and 43. 3. Dan. 8. 17 18. and 10. 16. Rev. 1. 17. Others falling suddenly into a sleep as the Prophets sometimes did as Gen. 15. 12. Dan. 8. 18. but having his eyes open 5 How goodly are thy tents O Jacob and thy tabernacles O Israel 6 As the valleys h Which oft-times from a small beginning are spread forth far and wide Others as the brooks or rivers as the word signifies which stretch out and disperse their waters into several channels and sometimes further are they i i. e. The Israelites last mentioned spread forth as gardens by the rivers side k Pleasant and fruitful and secured by a fence as the trees of lign-aloes l An Arabian and Indian tree of a sweet smell yielding good shade and shelter both to man and beast such is Israel famous among the nations and not onely safe themselves but yielding shelter to all that joyn themselves to them which the LORD hath planted m Which are the best of the kind such as not man but God might seem to have planted as the best of all sorts are ascribed to God as the trees hills cities of God c. Compare Psal. 104. 16. and as cedar-trees n Which are famous for growth and height and strength and durableness whence Sâ—…lomons Temple was built of this wood 1 King 6. 9 10. beside the waters o Where trees thrive best 7 He shall pour the water out of his buckets p He i. e. God will abundantly water the valleys gardens and trees which represent the Israelites ver 6. i. e. he will wonderfully bless his people not onely with all outward blessings of which a chief one in those parts was plenty of water but also with higher gifts and graces with his word and spirit which are oft signified by watets Ioâ—… 3. 5. 4. 10. 7. 38 35. and at last with eternal life the contemplation whereof made Balaam desire to die the death of the righteous Others thus God shall make his posterity numerous for the procreation of Children is oft signified by waters fountains cisterns c. as Psal. 68. 26. Prov. 5. 15 18. 9. 17. Isa. 48. 1. But there is no necessity of flying to Metaphors here and therefore the other being the literal and proper sence is by the laws of good interpretation to be preferred before it and his feed shall be in many * Deut. 8. â—… waters q This also may be literally understood of their seed which shall be sown in waterish ground and therefore bring forth a better increase Isa. 32. 20. Others thus His seed shall be so numerous that it shall branch forth into many people the several tribes being reckoned and sometimes called several people Or his seed shall rule over many people or nations which are sometimes signified by many waters as Psal. 144. 7. Isa. 57. 20. Ier. 47. 2. Rev. 17. 15. But here also the literal sence seems best and his king r i. e. The King of Israel either God who was in a peculiar manner their King or Ruler Numb 23. 21. Iudg. 6. 23. 1 Sam. 8. 7. Isa. 33. 22. or their chief governour or governours whether King or others for Moses is called their king Deut. 33. 5. and the Judges were in a mâ—…ner Kings shall be higher than Agag s i. e. Than the king of the Amalekites which â—…ing and people were famous and potent in that age ver 20. as
and procurement him †Heb. â—…cate a copy of this law in a book out of that which is before the priests the Levites p i. e. Out of the true Original which was carefully kept by the Priests in the Sanctuary Deut. 31. 26. 2 King 22. 8. partly that it might be a true and perfect copy and partly that it might have the greater authority and influence upon him coming to him as from the hand and presence of God 19 And * Jos. 1. â—… it shall be with him and he shall read therein all the dayes of his life q i. e. Diligently and constantly neither the greatness of his place nor the weight and multitude of his business shall excuse or hinder him that he may learn to fear the LORD his God to keep all the words of this law and these statutes to do them 20 That his heart be not lifted up above his brethren r He intimates that the Scriptures diligently read and studied are a powerful and probable means to keep him humble because they shew him that though a king he is subject to an higher Monarch to whom he must give an account of all his administrations and actions and receive from him his sentence and doom agreeable to their quality which is sufficient to abate the pride of the haughtiest person in the world if he duly consider it and that he turn not aside from the commandment to the right hand or to the left to the end that he may prolong his dayes in his kingdom he and his children in the midst of Israel CHAP. XVIII 1 THE priests the Levites and all the tribe of Levi * Num. 1â—… 〈◊〉 Chap. 10. â—… shall have no part nor inheritance with Israel they * 1 Cor. 9. 〈◊〉 shall eat the offerings of the LORD made by fire a By which phrase we here manifestly see that he means not burnt-offerings which were wholly consumed by fire and no part of them eaten by the Priests but other Sacrifices whereof part was offered to the Lord by fire and part was allotted to the Priests for their food and his inheritance b i. e. The Lords portion or inheritance which God had reserved to himself as Tithes and first Fruits and other oblations distinct from those which were made by fire and so these two branches make up the whole of that which belonged to God and was by him given to the Levites 2 Therefore shall they have no inheritance among their brethren the LORD c i. e. The Lords part and right as was now said is their inheritance as he hath said unto them 3 And this shall be the priests due from the people from them that offer a sacrifice d To wit a Sacrifice of Thanksgiving or a Peace-Offering as appears from Levit. 7. 31 33. which is oft times called simply a Sacrifice as Exod. 18. 12. Levit. 17. 5 8. Numb 15. 3 Deut. 12. 27. whether it be ox or sheep and they shall give unto the priest the shoulder and the two cheeks and the maw e Qu. How doth this agree with other Texts in which the shoulder and the breast and those parts onely are the Priests due not the cheeks and maw Answ. 1. Who shall tie Gods hands what if he now makes an addition and enlargeth the Priests commons Nothing more usual than for one Scripture to supply what is lacking in another and for a latter Law of God to add to a former 2. The Breast may be here omitted because it is comprehended under the Shoulder to which it is commonly joyned and with which it was waved before the Lord. 3. The Hebrew word here rendred Maw or Stomach which was reckoned among dainties by the Antients is not to my remembrance used elsewhere and therefore it may have another signification and some render it the breast others take it for the uppermost part of the stomach which lies under the breast 4 The * Num. 18. 12 24. first fruit also of thy corn of thy wine and of thy oil and the first of the fleece of thy sheep shalt thou give him 5 For * Exod. 28. 1. Num. 3. 10. the LORD thy God hath chosen him out of all thy tribes to stand to minister in the Name of the LORD f i. e. Either by Authority and Commission from him or for his Honour Worship or Service him and his sons for ever 6 And if a Levite come from any of thy gates out of all Israel where he sojourned and come with all the desire of his mind unto the place which the LORD shall chuse g Either for any private occasions or to sojourn there for a season or rather with full purpose to fix his abode and to spend his whole time and strength in the service of God as appears by the sale of his patrimony mentioned v. 8. It seems probable that the several Priests were to come from their Cities to the Temple by turns before Davids time and it is certain they did so after it But if any of them were not contented with this seldom attendance upon God in his Tabernacle or Temple and desired more intirely and constantly to devote himself to Gods service there he was permitted so to do because this was an eminent act of piety joyned with self-denyal to part with those great conveniencies which he could and did enjoy in the City of his possession and to oblige himself to more constant and laborious work about the Sacrifices c. 7 Then he shall minister in the Name of the LORD his God as all his brethren the Levites do which stand there before the LORD 8 They shall have like portions h To wit with their Brethren who were in actual ministration as they share with them in the work so shall they also in the incouragements to eat beside †Heb. his sales by the fathers that which cometh of the sale of his patrimony i Though he have an estate whereby he may subsist raised by the sale of his House in his City and his Cattel and other moveables yet you shall not upon this ground either deny or diminish their part of your maintenance The reason of this Law was partly because he that waited on the Altar ought to live by the Altar and partly because it was fit he should keep his money wherewith he might redeem what he sold if afterwards he saw occasion for it Heb. Besides his sales by the fathers i. e. Of that which came to him by his Fathers or according to his Fathers or his Fathers house and these words may be joyned not with the word immediately foregoing but with the former part of the verse the next word coming in by a kind of parenthesis in this manner and order Besides that which cometh by the sale of their goods they shall havelike portions to eat to what their Brethren have each of them eating according to
the children of Abiezer and for the children of Helek and for the children of Afriel and for the children of Shechem and for the children of Hepher and for the children of Shemida these were the male-children i This expression is used to bring in what follows concerning his Female Children of Manasseh the Son of Joseph by their families 3 But * Numb 26. â—…3 and 27. 1. â—…nd 36. 2. Zelophehad the son of Hephir the son of Gilead the son of Machir the son of Manasseh had no sons but daughters k Of whom see on Numb 26. 33. and 27. 1. and these are the names of his daughters Mahlah and Noah Hoglah Milcah and Tirzah 4 And they came near before Eleazar the priest and before Joshua the son of Nun and before the princes saying The LORD commanded Moses to give us an inheritance among our brethren therefore according to the commandment of the LORD he l i. e. Eleazar or Ioshua with the consent of the Princes appointed for that work gave them an inheritance among the brethren of their father 5 And there fell ten portions m Either 1. Six portions for the six Sons whereof one was Hepher and because he had no Sons his part was subdivided into five equal parts for each of the Daughters Or 2. Ten Portions five for the Sons and five for the Daughters for as for Hepher both he and his Son Zelophehad was dead and that without Sons and therefore he had no Portion but his Daughters had several Portions allotted to them to Manasseh beside the land of Gilead and Bashan which were on the other side Jordan 6 Because the daughters of Manasseh had an inheritance among his sons n i. e. No less than the Sons so their Sex was no bar to their Inheritance and the rest of Manassehs sons had the land of Gilead 7 ¶ And the coast of Manasseh was from Asher to Michmethah that lieth before Shechem and the border went along on the right hand unto the inhabitants of En-tappuah 8 Now Manasseh had the land of Tappuah but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim 9 And the coast descended unto the ‖ Or Brook of Reeds river Kanah southward of the river * Chap. 16. 9. these cities of Ephraim o Tappuah and the cities upon the Coast descending to the River c. last mentioned are among the cities of Manasseh p i. e. Are intermixed with their Cities which was not strange nor unfit these two being linked together by a nearer Alliance than the rest the coast of Manasseh also was on the north-side of the river and the out-goings of it were at the sea 10 Southward it was Ephraims and northward it was Manassehs and the sea is his border q Either 1. Manasseh's whose portion is here described and whose Name was last mentioned Or 2. Ephraim's and Manasseh's both expressed in the foregoing words and implyed in the following they and they met together in Asher r i. e. Upon the Tribe of Asher for though Zabulon came between Asher and them for the greatest part of their Land yet it seems there were some Necks or Parcels of Land both of Ephraim's and of Manasseh's which jutted out farther than the rest and touched the borders of Asher And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another although they were otherwise considerably distant one from the other See Ios. 19. 34. And you must not judg of these things by the present Maps which are drawn according to the Opinions of late Authors which many times are false and they are to be judged by the Scripture and not the Scripture by them But that part of Manasseh did reach to Asher appears from hence that Dor a City of Manasseh v. 11. was as Iosephus witnesseth near Carmel which belonged to Asher Jos. 19. 26. on the north s and in Issachar on the east 11 And Manasseh had in Issachar and in Asher t Either 1. Bordering upon them as in Asher is taken v. 10. and as Aarons Rod is said to be in the Ark i. e. close by it Heb. 9. 4. or 2. Properly in them as Ephraim had some Cities in the Tribe of Manasseh Jos. 16. 9. and as it was not unusual when the place allotted to any Tribe was too narrow for it and the next too large to give away part from the larger to the less portion nay sometimes oâ—…e whole Tribe was taken into another as Simeon was into Iudah's Portion when it was found too large for Iudah Jos. 19. 9. Beth-shean and her towns and Ibleam and her towns and the inhabitants of Dor u Not the places onely but the people whom contrary to Gods Command they spared and used for Servants whom therefore they are said to have or possess and her towns and the inhabitants of Endor and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns even three countreys x This may be referred either to some to wit the three last places or to all the places named in this verse which are here said either to have three Countreys or Tracts of Land belonging to them or to be in three several Countreys or Portions as they seem to have been some in Issachar and some in Asher and yet both belonging to Manasseh Or the words may be rendred the third part of that Countrey for the Hebrew word is of the Singular Number and the Article seems emphatical and so the meaning may be That the Cities and Towns here mentioned are a third part of that Country i. e. of that part of Issachars and Ashers Portion in which those places lay 12 Yet * â—…udg 1. 〈◊〉 the children of Manasseh could not y drive out the inhabitants of those cities but the Canaanites would dwell z Were resolved to Fight rather than he turned out of their ancient habitations in that land q See on Ios. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong that they put the Canaanites to tribute but did not utterly drive them out a Which they were obliged to now they were strong and numerous enough to possess those places 14 And the children of Joseph b i. e. Of Ephraim and Manasseh as is manifest partly from v. 17. where it is so explained and partly because they mention it as an unreasonable thing that they being two should have but one Lot spake unto Joshua c i. e. Expostulated with him when they went and saw that Portion which was allotted to them and found it much short of their expectation saying Why hast thou given me but one lot and one portion d Either 1. Because they really had but one Lot which afterwards was divided by the Arbitrators between them Or 2. Because the Land
before the congregation CHAP. XXI THen a When the whole Land was distributed unto the several Tribes but not actually possessed by them which was the proper season for them to put in their claim came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath Gershom and Merari and the heads of these were the chief persons now alive of these several Families unto Eleazar the priest and unto Joshua the son of Nun and unto the heads of the fathers of the tribes of the children of Israel 2 And they spake unto them * Chap. 〈◊〉 at Shiloh in the land of Canaan saying ‡ Numb 〈◊〉 The LORD commanded by the hand of Moses to give us cities to dwell in with the suburbs thereof for our cattel 3 And the children of Israel gave unto the Levites c It seems most probable that they gave to the Levites promiscuously such Cities as God commanded and that the Lot appropriated them to their several Houses or Families out of their inheritance d i. e. Out of their several Possessions partly that the burden and loss might be equally divided and principally that the Levites being dispersed among the several Tribes according to Iacobs Prediction Gen. 49. 7. might more easily and frequently and effectually Teach the Israelites Gods Law and Iudgments which they were engaged to do Deut. 33. 10. and that the People might upon all occasions resort to them and require the meaning of the Law at their mouths Mal. 2. 7. at the commandment of the LORD these cities and their suburbs e Not only the use but the absolute Dominion of them as is manifest both from v. 11 12. where a distinction is made between the City and Suburbs of Hebrâ—… and the Fields and Villages thereof and the former are given to the Levites the latter to Caleb and from the return of these Cities in the Iubilee unto the Levites as to their proper owners Levit. 25. 33 34. 4 And the lot came out for the families of the Kohathites and the children of Aaron the priest which were of the Levites had * See Châ—… 33. by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple where their business lay thirteen cities g For though the Priests were now few enough for one City yet respect was to be had to their succeeding numbers this division being made for all future Generations And seeing the Levites might sell their Houses until the Iubilee Levit. 25. 33. much more might they Let them and therefore it is probable their Cities were not very long uninhabited many being inclined to dwell with them by vertue of relations contracted with them or dependance upon or expectation from them or oâ—… of respect to the Service of God and the good of their Souls 5 And the rest of the children of Kohath h Who were not of Aarons Family or Priests but Levites onely had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh i Which Tribes are nearest to the three former and so the Kohathites are placed next to their Brethren the Aaronites ten cities k Fewer than they gave out of the three former Tribes because their inheritance was no less than the former See Numb 35. 8. 6 And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the half tribe of Manasseh in Bashan thirteen cities 7 The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun twelve cities 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which see on Numb 35. 2. as the LORD commanded by the hand of Moses 9 ¶ And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon l These are mentioned together because the Cities of Siâ—… lay within Iudah's Portion these cities which are here ‡ 〈◊〉 mentioned 〈◊〉 name 10 Which the children of Aaron being of the families m i. e. Of the family the Plural Number for the Singular which is not unusual of the Kohathites who were of the children of Levi had for theirs was the First lot 11 And they gave them ‖ Or Kiriathâ—… 〈◊〉 â—…3 2. the city of Arbah the father of Anak which city is Hebron in the hill â—…ntrey of Judah with the suburbs thereof round about it 12 But ‡ Chap. 14. 14. 1 〈◊〉 6. 56. the fields n i. e. All beyond the 2000 Cubits expressed Numb 35. 5. This is here mentioned not as his peculiar case but as one â—…ment Instance to shew that it was so in all the rest of the Cities here named that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken and to make the rest of the Israelites more contentedly and chearfully resign so great a part of their Possessions to the Levites because even Caleb did so though his Possession had been long before promised and now actually given to him by Gods special command as a mark of honour and compensation for his long and faithful Service of the city and the villages thereof gave they to Caleb the son of Jephunneh for his possession 13 ¶ Thus they * 1 Chro. 6. 57. gave to the children of Aaron the priest Hebron with her suburbs to be a city of refuge for the slayer and Libnah with her suburbs 14 ¶ And Jattir with her suburbs and Eshtemoa with her suburbs 15 And * 1 Chr. 6. 58. 〈◊〉 Holon o Called Hilen 1 Chron. 6 58. as Iuttah here is called Ashâ—… 1 Chron. 6. 59. and Kibzaim called Iokmeam 1 Chron. 6. 6â—… and so some others the names of the places being changed by length of time and upon special occasions as was frequent among the Jews Though their Doctors add that some of these places here mentioned being now in the Canaâ—…tes Possession and not speedily recovered from them there were others put in their stead with her suburbs and Debir with her suburbs 16 And * 1 Chro. 6. 59 â—…shan Ain with her suburbs and Juttah with her suburbs and Bethshemesh with her suburbs nine cities out of those two tribes â—…â—…in here and Gibeon v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time or they appear there under other Names as was said 17 And out of
the tribe of Benjamin Gibeon with her suburbs Geba with her suburbs 18 Anathoth with her suburbs and * 1 Chron. 6. â—…0 Alemeth Almon with her suburbs four cities 19 All the cities of the children of Aaron the priest were thirteen cities with their suburbs 20 ¶ And the families of the children of Kohath the Levites which remained of the children of Kohath q Oveâ—… and above those of them who were Priests even they had the cities of their lot out of the tribe of Ephraim 21 For they gave them Shechem with her suburbs in mount Ephraim to be a city of refuge for the slayer and Gezer with her suburbs 22 And Kibzaim with her suburbs and Beth-horon with her suburbs four cities 23 And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs 24 Aijalon with her suburbs Gath-rimmon with her suburbs four cities 25 And out of the half tribe of Manasseh r To wit that half which dwelt in Canaan by comparing this with v. 27. Tanach with her suburbs and Gath-rimmon with her suburbs two cities 26 All the cities were ten with their suburbs for the families of the children of Kohath that remained 27 ¶ And unto the children of Gershon of the familites of the Levites out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs to be a city of refuge for the slayer and Beeshterah with her suburbs two cities 28 And out of the tribe of Issachar Kishon with her suburbs Dabareh with her suburbs 29 Jarmuth with her suburbs En-gannim with her suburbs four cities 30 And out of the tribe of Asher Mishal with her suburbs Abdon with her suburbs 31 Helkath with her suburbs and Rehob with her suburbs four cities 32 And our of the tribe of Naphtali Kedesh in Galilee with her suburbs 〈◊〉 a city of refuge for the slayer and Hammoth-dor with her suburbs and Kartan with her suburbs three cities 33 All the cities of the Gershâ—… according to their families were thirteen cities with their suburbs 34 ¶ And unto the families of the children of Merari the rest of the Levites out of the tribe of Zebulun Jokneam with her suburbs and Kartah with her suburbs 35 Dimnah with her suburbs Nahalal with her suburbs four cities 36 And out of the tribe of Reuben Bezer s A City of Refuge as it is called Ios. 20. 8. and therefore needless to he here repeated with her suburbs and Jahazah with her suburbs 37 Kedemoth with her suburbs and Mephaath with her suburbs four cities 38 And out of the tribe of Gad Ramoth in Gilead with her suburbs to be a city of refuge for the slayer and Mahanaim with her suburbs 39 Heshbon with her suburbs Jazer with her suburbs four cities in all 40 So all the cities for the children of Merari by their families which were remaining of the families of the Levites were by their lot twelve cities 41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe which was the least of all more Cities than any of them Answ. First It doth not appear that they had more for though all the cities of the Levites be expressed it is not so with the other Tribes but divers of their Cities are omitted as is evident Secondly The Levites were confined to their Cities and Suburbs the rest had large Territories belonging to their Cities which also they were in a capacity of improving which the Levites were not so that one of their Cities might be more considerable than divers of the Levites Thirdly God was pleased to deal liberally with his Ministers partly to put honour upon those whom he foresaw many would be prone to despise and partly that being free from all outward distractions they might more intirely and fervently devote themselves to the service of God and the instruction of Souls with their suburbs 42 These cities were every one with their suburbs round about them thus were all these cities 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All and the actual Possession of the greatest part of it and power to Possess the rest as soon as it was needful and convenient for them which was by degrees when their numbers were increased c. Exod. 23. 29 30. and the absolute dominion of all the people remaining in it which he sware to give unto their fathers and they possessed it and dwelt therein 44 And the LORD gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them x To wit all the days of Ioshua by comparing Ios. 1. 5. for afterwards it was otherwise with them the LORD delivered all their enemies into their hand 45 ‡ Chap. 21. 44 〈◊〉 There failed not ought of any good thing which the LORD had spoken unto the house of Israel all came to pass CHAP. XXII THen Joshua called the Reubenites and the Gadites and the half tribe of Manasseh 2 And said unto them Ye have kept * Num. 32 20. 〈◊〉 â—… 18. all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I commanded you 3 Ye have not left your brethren these many days a i. e. For divers years together so long as the War lasted See Jos. 11. 18. and 14. 10. unto this day but have kept the charge of the commandment of the LORD your God 4 And now the LORD your God hath given rest unto your brethren as he promised them therefore now return ye and get ye unto your tents b i. e. To your settled habitations as appears from v. 8. which are oft called Tents as Iudg. 19. 9. 2 Sam. 18. 17. Hos. 9. 6. Mal. 2. 12. and unto the land of your possession ‡ Numb 32. 〈◊〉 Chap. 13. â—… which Moses the servant of the LORD gave you on the other side Jordan 5 But take diligent heed c Watch over your selves and all your actions to do the commandment and the law d Two words expressing the same thing the Law of Commandments delivered by Moses which Moses the servant of the LORD charged you * Deut. 10. 12. to love the Lord your God and to walk in all his ways and to keep his commandments and to cleaye unto him and to serve him with all your heart and with all your soul e With the whole strength of your Minds and Wills and Affections 6 So Joshua blessed them and sent them away and they went unto their tents 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren on this side Jordan westward And when Joshua sent them away also unto their tents then he
thereabouts were either well-willers to David or at least moved with compassion at the sad and sudden change of so great and good a King which was able to affect an heart of stone wept with a loud voice and all the people passed over the king also himself passed over the brook ‖ Called 〈◊〉 18. 1. 〈◊〉 Kidron t Which was near Ierusalem See Matth. 26. 36. Ioâ—… 18. 1. and all the people passed over toward the way of the wilderness u Which was between Ierusalem and Iericho 24 ¶ And lo Zadok also and all the Levites were with him bearing the ark of the covenant of God x As a pledge of Gods presence and assistance and that David might enquire at it upon occasion and they set down the ark of God y Either in expectation of drawing forth more people to David's party if not from theâ—…r Loyalty to their Lawful King yet from their Piety and Reverence to the Ark or that all the people might pass along and the Ark might come in the rear of them for their safeguard and encouragement and Abiathar went up z Either 1. From the Ark which now was in the low ground being near the Brook Cedron to the top of the Mount of Olives whence he had the Prospect of the City and Temple as appears from Mark 13. 3. where he could discern when the people ceased to come out of the City after David which when they did he gave notice to David that he should wait no longer but March away and carry the Ark with him Or 2. From the Ark to the City which was in an higher ground that so he being High-Priest might use his Authority and Interest with the People to perswade them to do their duty in going forth to defend and help their King against his Rebellious Son and there he staid until all those whom he could perswade were gone forth until all the people had done passing out of the city 25 And the king said unto Zadok Carry back the Ark of God into the City a Partly out of Care and Reverence to the Ark which though sometimes it was and might be carried out to a certain place yet he might justly think unfit to carry it from place to place he knew not whither and to expose it to all the hazards and inconveniences to which he himself was likely to be Exposed partly out of respect to the Priests whom by this means he thought he should expose to the Rage of Absalom as he had before Exposed them to Saul's Fury on another occasion 1 Sam. 22. And partly that by this means he might have the better opportunity to search ouâ—… and to Counter-work Absaloms Plots which was so necessary not onely for himself but for the defence and maintenance of the Ark and all Gods Ordinances and of the true Religion if I shall find favour in the eyes of the LORD he will bring me again and shew me both it and his habitation b i. e. The Tabernacle which David had lately built for it Chap. 6. 17. in which the Ark and God by means thereof ordinarily dwelt And hereby he insinuates another reason of his returning the Ark to Ierusalem because there was the Tabernacle made for the receit of it 26 But if he thus say I have no delight in thee c I will not receive thee into my Favour nor restore thee to thy Throne and City and to the enjoyment of my Ark and Ordinances behold here am I let him do to me as seemeth good unto him d Ready to obey him and to submit to his Will and Pleasure concerning me 27 The king said also unto Zadok the priest e Either because Abiathar was gone from him v. 24. and not yet returned or because David put more confidence in Zadok * â—… Sam. 9. 9. Art not thou a seer f i. e. Either 1. A Prophet for such were called Seers 1 Sam. 9. 9. 2 Sam. 24. 11. Amos 7. 12. And such he may be called either because he really had the gift of Prophecy or because as the name of Prophets is sometimes given to those who had not Propheâ—…ical Gifts but were onely Officers and Ministers devoted to and employed in God's Worship and Service as 1 Sam. 10. 5 c. 1 King 18. 4 13. Compare 1 Chron. 25. 1 2 3. So it is reasonable That the name of Seers be extended to the same Latitude and therefore he may properly and fitly be called a Seer as he was with and under Abiathar the Chief Governour of the House and Worship of God who by his Office was to Instruct and Direct the People in those matters whereby he had many opportunities both of sifting out Absalom's Counsels and of minding the People of their Duty to David as he saw opportunity Which sence suits well with David's Scope and Design Or 2. a seeing or discerning or observing man for so the Hebrew Verb raah is oft used And this suits well with David's mind Thou art a wise man and therefore fit to manage this great business which requires Prudence and Secrecy return into the city in peace g As men of Peace giving over all thoughts of War and devoting your selves entirely to God's Service and * See chap. 17. 〈◊〉 your two sons with you Ahimaaz thy son and Jonathan the son of Abiathar 28 See I will tarry in the plain of the wilderness until there come word from you to certifie me 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem and they tarried there 30 And David went up by the ascent of mount Oliveâ—… ‡ Heb. going 〈◊〉 and weepâ—… and wept as he went up and had his head covered and he went baâ—…e foot h In Testimony of his deep Sorrow and Humiliation and Shame for his Sins whereby he had procured this Evil to himself for these were the Habits of Mourners 2 Sam. 19. 4. Esth. 6. 12. Isa. 20. 3 4. Ier. 14. 3 4 and to take an Holy Revenge upon himself for his former Delicacy and Luxury and all the people that was with him covered every man his head and they went up weeping as they went up 31 And ‖ Or David told one told David i Or David told i. e. David being hereof informed acquaints his friends and followers with it to stir them up to â—…oyn with him in the following Prayer against him saying Ahithophel is among the conspirators with Absalom And David said O LORD I pray thee turn the counsel of Ahithophel into foolishness k Either infatuate him that he may give foolish Counsel oâ—… let his Counsel be rejected as foolish or spoiled by the foolish Execution of it 32 And it came to pass that when David was come to the top of the mount where he worshipped God l Looking towards Ierusalem where the Ark and Tabernacle was Compare 1 King 8. 44 48. Dan. 6.
Transgressing it as the manner of men is 37 For it shall be that on the day thou goest out and passest over the * 2 〈◊〉 â—… 23. brook Kidron g A Brook nigh unto Ierusalem of which see 2 Sam. 15. 23. 2 King 23. 4. Which he particularly names because that was the way to Bahurim his former and settled Habitation but this is not to be understood exclusively to other ways and places for the restraint was general that he should not go forth thence any whither ver 36. to wit as far any other way as Cedron was which also appears from the following History for when he went to Gath he went not over Cedron which lay Eastward from the City but Westward as Gath lay thou shalt know for certain that thou shalt surely die thy blood shall be upon thine own head h The blame and guilt of thy Blood shall lie upon thy self onely 38 And Shimei said unto the king The saying is good i Thy Sentence is much more merciful than I expected or deserved as my lord the king hath said so will thy servant do k And Shimei did not onely promise it but also swore to it being required by Solomon to do so as is manifest from ver 42 43. And Shimei dwelt in Jerusalem many days 39 And it came to pass at the end of three years that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath l A King but subject and Tributary first to David and then to Solomon This might be either that Achish who shewed so much kindness to David 1 Sam. 27. and 28. or his Son who in requital of this kindness was still permitted to enjoy the Title and Honour of a King but not the full Power whence it was that Achish could not or durst not keep these Servants though they had fled to him for Protection but suffered Shimei to take them away from his Royal City and they told Shimei saying Behold thy servants be in Gath. 40 And Shimei arose and sadled his ass and went to Gath m Which though highly dangerous he attempted partly because he was bimded with Covetousness and Rage against his Servants which two Lusts have done and daily do ingage men to such Courses and Actions as are no less dangerous to their lives than this is partly because he thought length of time had worn this out of Solomon's mind and other mens thoughts and that this being done secretly and spâ—…eddy would never have come to Solomon's ears or that Solomon would not be severe in this Case where it was not wantonness nor contempt of his Authority but the necessity of his Houshold-concerns which put him upon it and partly because God withdrew from him the light of common Prudence and wholly left him to his own Mistakes and Folly and Lusts and withal to the Instigation of the Devil whose Cunning and powerful Artifices and Inâ—…ations he could not resist without Divine help to Achish to seek his servants and Shimei went and brought his servants from Gath. 41 And it was told Solomon n Who doubtless had his Spies appointed to observe him in all his Motions that Shimei had gone from Jerusalem to Gath and was come back again 42 And the king sent and called for Shimei and said unto him Did I not make thee to swear by the LORD and protested unto thee saying Know for a certain that on the day thou goest out and walkest abroad any whither that thou shalt surely die And thou saidst unto me The word that I have heard is good 43 Why then hast thou not kept the oath of the LORD and the commandment that I have charged thee with o He was Guilty both of Rebellion against the express and just and as himself called it good Command of the King and of Perjury against God which were two high and hainous Crimes His Oath he calls the oath of the Lord because it was taken in God's Presence and he was called upon as witness of it and as the Avenger of all Violations of it and because the Law of God obliged him to the performance of it 44 The king said moreover to Shimei Thou knowest all the wickedness which thine heart is privy to p For which thy own Conscience accuseth thee and there is no need of other Witnesses that thou didst to David my father therefore the Lord shall return q Heb. hath returned which seems most proper God hath Punished thee for thy former Wickedness by suffering thee to fall into further Crimes and expose thy self to thy deserved Death thy wickedness upon thine own head 45 And king Solomon shall be blessed and the throne of David r That Royal Power and Dignity conferred upon David to him and his Heirs for ever shall be established s By the Execution of such Righteous Judgments as this is before the LORD t In the Presence of that God who is both an Observer and Rewarder of all such Righteous Actions or under Gods inspection and by his Blessing for ever 46 So the king commanded Benaiah the son of Jehoiadah which went out u Carrying Shimei along with him to the place of Execution which was not fit to be in the King's Presence and sell upon him that he died and the * kingdom was established in 〈◊〉 1. 1. the hand of Solomon x His secret and worst Enemies being taken out of the way CHAP. III. AND * Chap. 7. 8. Solomon made affinity with Pharaoh king of Egypt a As being a powerful neighbour and took Pharaohs daughter b Upon what conditions is not here expressed but it is probable she was first Instructed in and Proselyted to the Jewish Religion as may be gathered 1. Because he was not yet fallen from God but loved the Lord and walked in the statutes of David ver 3. And therefore would never have Married a gross Idolater which was so contrary to God's Law and so pernicious in its Consequences 2. Because â—…e is no where â—…eproved for this Fact as he is for loving many other strange women 1 King 11. 1. 3. By comparing Psal. 45. and the Book of Canticles whereby it plainly appears that this Action had something extraordinary in it and was design'd by God to be a Type of Christ calling his Church to himself and to the true Religion not onely out of the Iews but even out of the Gentile World and brought her into the city of David c Of which see Chap. 2. 10. Into David's Palace there until he had made an end of building his own house and the house of the LORD d i. e. The Temple appropriated â—…o the Worship and Honour of God and the * Chap. 9. 15 19. wall of Jerusalem round about e Which though in some sort Built by David 2 Sam. 5. 9. yet Solomon is here said to Build either because he
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
them that Shishak king of Egypt a Of whom see 1 King 11. 40. and 2 Chron. 12. 2 c. where this History is more fully described He is thought by many to be Solomon's Brother-in-law But how little such Relations signify among Princes when their Interest is concerned all Histories witness Besides Rehoboam was not Solomon's Son by Pharaoh's Daughter and so the relation was in a manner extinct came up against Jerusalem b Either From ambition and a desire to enlarge his Empire or from jealousie of Rehoboam's growing-greatness Of which see 2 Chron. 11. or by Ieroboam's instigation or from a covetous desire of possessing these great treasures which David and Solomon had left and above all by Gods Providence disposing his heart to this expedition for Rehoboam's punishment 26 And he took away the treasures c It is implied that first he took the City which may seem strange considering the great strength of that City and how much time it took Nebuchadnezzar and Titus to take it But First It might cost Shishak also some time and a long Siege ere he took it though that be not here related Secondly It is probable that David and Solomon in their building and altering of this City had more respect to State and Magnificence than to its defence as having no great cause to fear the Invasion of any Enemies and being too secure in reference to their Posterity because of Gods promise of the Kingdom to be continued to them and to their seed for ever And it is probable and certain that after the division between Iudah and Israel the Kings of Iudah did add very much to the Fortifications of this City of the house of the LORD and the treasures of the kings house he even took away all and he took away all the shields of gold * Chap. 10 〈◊〉 which Solomon had made 27 And king Rehoboam made in their stead brazen shields and committed them unto the hands of the chief of the ‡ Heb. 〈◊〉 guard d Whereas the Golden Shields as being more precious were kept in a certain place which kept the door of the kings house 28 And it was so when the king went into the house of the LORD e By which it seems the affliction had done him some good and brought him back to the Worship of God which he had forsaken chap. 12. 1. that the guard bare them and brought them back into the guard-chamber 29 ¶ Now the rest of the acts of Rehoboam and all that he did are they not written in the book of the chronicles of the kings of Judah f Such a Book of Chronicles as that mentioned above ver 19. 30 And there was war between Rehoboam and Jeroboam g Not an Invasive War with Potent Armies which was forbidden chap. 12. 12. and not revived till Abijam's Reign 2 Chron. 13. but a defensive War from those Hostilities which by small Parties and Skirmishes they did to one another all their days 31 And Rehoboam slept with his fathers and was buried with his fathers in the city of David and his mothers name was Naamah an Ammonitess h This is repeated as a thing very observable See above ver 21. And Abijam his son reigned in his stead CHAP. XV. NOw in the eighteenth year of king * 2 Chr. 13. â—… Jeroboam a Obj. How can this be when he Reigned 3 Years ver 2. and Asa his Successor began his Reign in the twentieth Year of Ieroboam v. 9 Ans. Parts of Years are commonly called and accounted Years both in the old and New Testament and in prophane Writers So his Reign began with Ieroboam's 18th Year and continued his whole 19th Year and ended within his 20th Year in which also Asa's Reign began And thus one and the same Year may well be as it frequently is attributed to two several Persons the son of Nebat reigned Abijam over Judah 2 Three years b See the last Note on ver 1. reigned he in Jerusalem and his mothers name was Maachah the daughter of Abishalom c Or of Absalom as he is called 2 Chron. 11. 21. And because he is here mentioned as a known Person without any addition of his Kindred or Quality some conceive that this was Absalom's Daughter called properly Tamar 2 Sam. 14. 27. and from her Royal Grand-Mother 2 Sam. 3. 3. Maachah and that she is called Michajah which differs not much from Maachah the daughter of Uriel 2 Chr. 13. 2. because she was first Married to Uriel as Iosephus affirms Antiq. 8. 3. and afterwards to Rehoboam Others think this was another Person and that both she and her Father had each of them several names which was not unusual among the Hebrews 3 And he walked in all the sins of his father d Which his Father lived in Either First Before his humiliation Or rather Secondly After his deliverance from Shishak when though he did not openly renounce the Worship of God he seems to have relapsed into his former sins which otherwise would not have been remembred against him as David's name and memory is never loaded with the shame of his sins because he truly repented of them which he had done before him and his Chap. 11. â—… heart was not perfect with the LORD his God as the heart of David his father 4 Nevertheless for Davids sake did the LORD his God give him a ‖ Or candle lamp e i. e. A Son and Successor to perpetuate his name and memory which otherwise had gone into obscurity The same Phrase is used above ch 11. 36. 2 King 8. 19. 2 Chr. 21. 7. in Jerusalem to set up his son after him and to establish Jerusalem f i. e. That he might maintain that City and Temple and Worship as a witness for God in the World against the Israelites and Heathen world who should have enquired after it and embraced the True Religion there established and set up as a Beacon upon an high Hill that all men might take notice of it 5 Because David did that which was right in the eyes of the LORD and turned not aside from any thing that he commanded him all the days of his life * 2 Sam. 11. 4 and 12. 9. save onely in the matter of Uriah the Hittite g Quest. How is this true seeing David sinned in the matter of Nabal 1 Sam. 25. and Achish chap. 27. and Mephibosheth and his indulgence to his Children Adonijah Amnon and Absalom and in the numbring of the People Ans. This and the like Phrases are not to be understood as exclusive of every sinful action but onely of a sinful course or state or of an habitual and continued Apostacy from God or from his ways as the very Phrase of turning aside from God or from his Commands doth constantly imply as appears from Exod. 32. 8. Deut. 9. 12 16. 1 Sam. 8. 3. Psal. 78. 57. Isa. 44.
said unto him Is thine heart right as my heart is with thy heart d Dost thou heartily approve of and affect me and my present Proceedings as my Heart doth as sincerely cleave to thee as thine own heart doth And Jehonadab answered It is If it be give me thine hand e As a sign of friendship and consent See Gal. 2. 9. These may be the words either 1. Of Iehu and so here is an Elipsis If it be for And Iehu said If it be Comp. 1 King 20. 34. Or 2. Of Iehonadab who having said It is adds If it be i. e. If thine heart be with mine as thou saist it is give me thine hand But this the Elipsis is larger than the former And it seems not so decent and proper for Iehonadab a Stranger and Subject to speak thus to the King as for the King to say so to him And he gave him his hand and he took him up to him in the chariot 16 And he said Come with me and see my zeal for the LORD f i. e. For the Vindication of his Honour and Quarrel and for the Execution of his Commands Do not believe my Words but mine Actions which thine Eyes shall behold So they g i. e. 〈◊〉 Servants opened the door of his Chariots and lift up Iehonadab into it made him ride in his chariot 17 And when he came to Samaria * 2 Chr. 22. 8. he slew all that remained unto Ahab h Either all his Houshold or rather all his Kindred and Relations though more remote from him in Samaria till he had destroyed him according to the saying of the LORD * 1 King 21. 21. which he spake to Elijah 18 And Jehu gathered all the people together i By their Representatives their Elders or Rulers as was usual to whom he imparts his mind and they being generally Corrupt and Time-servers and such as had no sence of Religion in them durst not oppose his Resolution but seemed to comply with it and said unto them Ahab served Baal a little but Jehu shall serve him much k As if he had said My quarrel is onely with Ahab's Family and not with Baal which my actions shall manifest Which words being manifestly false and spoken with a design to deceive cannot be excused from Sin though they were uttered with a pious intention this being an unmovable Principle That we must not do the least Evil of Sin that the greatest good may come Rom. 3. 8. And if Iehonadab did concur with Iohn herein it was a Humane Infirmity 19 Now therefore call unto me all the prophets of Baal all his servants l Either 1. All his Ministers of whom there may seem to have been several sorts whereof two are here distinctly mentioned his Prophets and Priests and the rest of the Inferior sort may be comprehended under this general Title of Servants because they were to attend upon the others in their Sacred Ministrations And these being once destroyed Iehu rightly concluded that the rest would fall of course And this sence may seem to be favoured by ver 22. wherein Vestments were brought forth for all these worshippers of Baal which were not commonly used by the People in the Worship either of God or of Baal but onely by the Priests or Ministers Or 2. All his Worshippers as the same word is Translated in the close of this Verse Quest. How could all these be contained in one House of Baal Answ. Well enough for the number of Baal's Worshippers had been vastly diminished by the Ministry of Elijah and Elisha and the rest of the Prophets and by Ioram's neglect and disuse of that Worship For the generality of the Israelites had too much knowledge to have any real and Religious respect to such sensless Idols onely they practised it in compliance with the humour of their King and Queen and for worldly or wicked ends and therefore when the King deserted it they generally forsook it some few silly and besotted persons excepted who are here gathered together Besides this House or Temple of Baal might be very large and capacious and probably was so because it was the chief of that sort as being in the King's City and nigh his Palace and for the use of the King and Queen and the whole Court and for great and high Solemnities Moreover as the name of the House or Temple of God at Ierusalem oft signifies not onely the Principal Building but all the other Buildings and Courts belonging to it in which all the Worshippers stood when they Worshipped so it might be here and so there was space sufficient for all the Worshippers of Baal which can reasonably be thought to have been at this time in all Israel and all his priests let none be wanting for I have a great sacrifice to do to Baal m I will offer to him a noble and acceptable Sacrifice not of Sheep or Oxen c. as they understood it but of his own beloved Priests and Prophets and Servants as he meant it whosoever shall be wanting he shall not live But Jehu did it in subtilty n With another design that he might both certainly Discover and utterly Destroy them all without any further trouble or danger of Sedition oâ—… Tumult in his Kingdom to the intent that he might destroy the worshippers of â—…aal 20 And Jehu said ‡ Heb. 〈◊〉 Proclaim o Heb. Sanctifie Prepare your selves and all things necessary for this Solemn day and Sacrifice and Feast which I intend to keep a solemn assembly for Baal and they proclaimed it 21 And Jehu sent through all Israel and all the worshippers of Baal came so that there was not a man left that came not p Either 1. Because they thought Iehu was serious and sincere in his Professions it being natural and usual for men too easily to believe what they wish to be true And for the Priests which Iehu destroyed before ver 11. they might think that was done onely because of their nearness and Relation to Ahab and his Family Or 2. For fear of their Lives for certain Death was threatned to all that did not come ver 19. which considering Iehu's fierce and bloody temper they knew would be Executed whereas if they did come there was more than a possibillity of the sparing of their Lives for Iehu was known to be indifferent and unconcerned in matters of Religion one that had served Baal when his Prince Ahab lived and did so and forsook it when the next Prince Ioram did and therefore it was doubtful whether Iehu had not in good earnest returned to his first love to that Religion which he had formerly embraced and onely deserted in complacency to others Or 3. By God's just Providence deceiving their Minds and enclining their Hearts to come to their own Destruction and they came into the house q i. e. The Temple of Baal and the house of Baal was ‖ Or
so 〈◊〉 that they 〈◊〉 mouth to mouth full from one end to another 22 And he said unto him that was over the vestry Bring forth vestments r Sacred Garments such as were used by the Priests and others of the Lords Ministry in God's Worship and from thence the Devil borrowed this custom in his Worship for all the worshippers of Baal And he brought them forth vestments 23 And Jehu went and Jehonadab the son of Rechab s Whom the Baalites possibly did not know and therefore suspected nothing or if any of the more crafty sort suspected any thing it was now too late to amend their Error into the house of Baal and said unto the worshippers of Baal Search and look that there be here with you none of the servants of the LORD t Because their presence will offend Baal and deride or pollute his Worship whence Prophane persons have been oft excluded from Solemn acts of Worship both by Iews and Heathens So this did not raise their suspition but the worshippers of Baal onely 24 And when they went in u When some in the name of the rest went to the Altar to offer Sacrifice to offer sacrifices and burnt-offerings Jehu appointed fourscore men x Far greater numbers being doubtless in readiness to assist them in case of any opposition without and said If any of the men whom I have brought into your hands escape he that letteth him go his life shall be for the life of him 25 And it came to pass assoon as he y i. e. The Chief Priest of Baal See 2 Chron. 23. 17. had made an end of offering the burnt-offerings z So far he suffered them to proceed either because till then they were not all come into the House Or because having been taken in the very act of gross Idolatry their Destruction was more just and reasonable that Jehu said to the guard and to the captains a i. e. To the Fourscore men and their Officers Go in and slay them let none come forth And they smote them with ‡ 〈◊〉 the 〈◊〉 the edge of the sword and the guard and the captains cast them out b i. e. Cast their Carcasses out of the City But that was not proper work for the Guard nor could they so soon have done it nor would they stay to do it when they were going in haste to other work nor indeed was it necessary to be done because they intended to pull down the House and Bury them in its Ruines and turn it into a Draught-house as it follows This Word therefore is and may be joyned with the next and both rendred They went hastily and eagerly properly they flung themselves out Hiphil for Hithpahel which is not unusual in the Hebrew Language and went The like Expression is used Esth. 6. 12. hasted Heb. pushed himself on or flung himself i. e. went with great haste and in the Greek Text Mark 14. 72. and went to the city of the house of Baal c Either 1. To some City near to Samaria where another eminent Temple of Baal was Erected But this seems not to agree with the context there being but one House or Temple of Baal mentioned both in the foregoing and following Verses Or rather 2. To some Buildings belonging to this House of Baal which may be here called the City either for some particular reason now unknown or because they were very numerous and capacious For as there were divers Chambers and Rooms built without the Temple belonging to it for the use of the Priests and Levites c. So it may probably be conceived That this famous Temple of Baal had many such Buildings in some of which the Priests of Baal or of the Groves whereof there were great numbers belonging to the Kings Court 1 King 18. 19. peradventure might dwell and others of them might be for divers uses belonging to the House and Service of Baal And into these Buildings the Guard might go and that hastily to â—…urprize and kill those Inferior Ministers of Baal who were there employed in preparing things for the Sacrifices which were to be Offered or in other Services belonging to that House or that Solemnity 26 And they brought forth the ‡ Heb. Statues Images out of the house of Baal and burnt them d Heb. it i. e. The Collection of the Images or each of them 27 And they brake down the image of Baal e The chief Image which they Worshipped more than the rest and brake down the house of Baal f And the like they did with the rest of the Houses of Baal in Israel as may be gathered both from the nature and reason of the thing and from ver 28. and made it a draught-house unto this day 28 Thus Jehu destroyed Baal out of Israel 29 Howbeit from the sins of Jeroboam the 〈◊〉 of Nebat who made Israel to sin Jehu departed not from after them g Herein he discovers his Hypocrisie that he follows God as far as his Interest would permit namely in destroying the House of Ahab and the Worship of Baal but no further for he still resolves to keep up the Worship of the Calves partly lest he should disoblige and irritate his own Nobles and Subjects who had been long inured and were heartily affected to it and partly lest he should open a door for his people to return to their Obedience to the House of David And his sin and folly is the more inexcusable both because he durst not trust that God with the keeping of his Kingdom of whose Power and Faithfulness and kindness to him he had such ample experience in his giving him the Kingdom and because he had so great and uncontrolable a power in the matters of Religion having first pretended and seemed to set up the Worship of Baal with all his might and then destroying it with no less vehemency none daring to mutter against him in either case and because the House of David and Kingdom of Iudah his Competitor now was and was likely to be in a feeble and declining condition and much more likely to fall into his hands than that his Kingdom should come into theirs to wit * 1 King 12 2â—… the golden calves that were in Bethel and that were in Dan. 30 And the LORD said unto Jehu h By some Prophet as above Chap. 9. 7. Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart * Chap. 15. 12 thy children of the fourth generation shall sit on the throne of Israel k And so they did namely Iehoahaz below ver 35. Ioash Chap. 13. 10. Ieroboam Chap. 14. 24. and Zechariah Chap. 15. 8. i i. e. In part and so far as is here expressed these actions were good and right though his heart was not so 31 But Jehu
that time So that this action cannot be drawn into a President for succeeding times and for other Kingdoms and set the rulers over hundreds k Of whom see Exod. 18. 25. Of these there were five which are named 2 Chron. 23. 1. And these were either 1. Civil or Military Officers But then such small Officers could not have stood him in much stead And why did he not rather engage Captains of thousands or greater Persons whom doubtless he might easily have brought into this Confederacy Or rather Priests or Levites of eminency as their work sheweth ver 5 6 7. and 2 Chron. 23. 1 2. and their distinction from the Captains and Guard with the captains l Or Princes or Nobles or Commanders such as he knew were weary of her Idolatrous and Tyrannical Government and Faithful to their King and the guard m Possibly those who had been the former King's Guard who had been displaced by Athaliah as persons whose fidelity she suspected and brought them to him into the house of the LORD n i. e. Into the Courts of that House which oft come under the name of the house or Temple of the Lord for into the House none but the Priests or Levites might enter and made a covenant with them o To restore the King to his Kingdom and Religion to its Purity and took an oath of them p For their Secrecy and Fidelity in the present Design in the house of the LORD and shewed them the kings son 5 And he commanded them saying This is the thing that ye shall do a third part of â—…ou q Either 1. A third part of you i. e. of the whole Number including those that come in and those that go out on the Sabbath even they that enter in on the Sabbath and so the two other Third parts were to consist of those that went out on the Sabbath as some gather from ver 6 7. Or rather 2. A third part onely of those that enter in on the Sabbath who seem to be plainly divided into Three Thirds here and ver 6. as those that went forth on the sabbath are expresly distributed into Two Parts ver 7. that enter in * 1 Câ—… 〈◊〉 25. on the sabbath r i. e. That come into the Temple on the Sabbath-day For the understanding of this matter you must know That the Levites were in and from David's time distributed into Twenty four Courses which were to do the Work of the Temple successively and by turns each Course consisting of about a Thousand Men for his week of which see 1 Chron. 23. and 24. shall even be keepers of the watch of the kings house s Either 1. Of that Bed-chamber where the King now was But it is unlikely and without Example either that one Bed-chamber or the Temple or any part of it should be called the kings house And besides the King's Person is secured by other persons ver 7. Or rather 2. Of that part which leadeth to the King's Palace which Athaliah now Possessed and whence they might expect Opposition 6 And a third part shall be at the gate of Sur t The Chief gate of the Temple called the High-gate 2 King 15. 35. and the foundation-gate 2 Chron. 23. 5. and the east-gate Ier. 19. 2. and the middle-gate Ier. 39. 3. and the gate of the entrance Ezek. 40. 15. and a third part at the gate behind the guard u Either 1. The King's Guard Or 2. The Guard of the Temple for such a Guard there was and a Captain of the Guard called the Captain of thâ—…â—…le Act. 4. 1. and 5. 24. This Gate was in the South-â—…â—…d as some think is that which is called Sippim or the threshold-gate 2 Chron. 23. 4. so shall ye keep the watch of the house ‖ Or from breaking 〈◊〉 that it be not broken down x i. e. So you shall Guard all the Gates or Entrances into the House or Temple of God that neither Athaliah nor any of her Soldiers may break into the Temple and Defile it or Destroy it as she will doubtless indeavour to do Or and ye shall keep the watch of the house Massach as the LXX and other Interpreters render it who think this was the name of an House not far from the Temple in which or against which they were to keep a Guard 7 And two ‖ Or Companies ‡ Heb. 〈◊〉 parts of all you that go forth on the sabbath y i. e. Who having finished their Course and Week should have gone home but were detained 2 Chron. 23. 8. even they shall keep the watch of the house of the LORD about the king z Whilest the rest guard the doors and entrances into the Temple these shall have a special Care of the King's Person part on his Right and part on his Left Hand 8 And ye shall compass the king round about a When you have set your Watches and Guards all the rest of you shall draw near to the King to preserve his Royal Person from all Assaults and Dangers every man with his weapons in his hand and he that cometh within the ranges b Or Fences i. e. the Walls wherewith the Courts of the Temple were Invironed See ver 15. Or your Ranks or Order If any of Athaliah's Guards shall attempt to break in upon you or within your Bounds let him be slain and be ye with the king as he goeth out and as he cometh in c Whether the King shall go out of the Temple to offend or subdue his Enemies or retire hither to Defend himself do you always accompany him 9 And the captains over the hundreds did according to all things that Jehoiada the priest commanded and they took every man his men that were to come in on the sabbath with them that should go out on the sabbath and came to Jehoiada the priest 10 And to the captains over hundreds did the priest give king Davids spears and shields d Offensive and Defensive Weapons which he gave to the Captains both for themselves and for all their Soldiers for they all came into the Temple unarmed to prevent suspition These are called David's either because they were such as he had taken from his Enemies which he had dedicated to God and laid up in the Temple as Monuments of God's goodness to him See 1 Sam. 21. 9. 2 Sam. 8. 7 11. 1 King 7. 51. Or because David had made a Sacred Armory in the Temple whence Arms might be taken upon extraordinary Occasions for the Defence of the Temple or City of God that were in the Temple of the LORD 11 And the guard stood every man with his weapon in his hand round about the king from the right ‡ 〈…〉 corner of the temple to the left corner of the temple e From the South-east to the North-east side along by the altar f The Altar of
which by a Synecdoche are contained under this one kind Thus their Spiritual blemish puts them into the very same state which corporal blemishes brought them Lev. 21. 17 c. And thus he mitigates their punishment he shuts them out from Spiritual Services but allows them natural and necessary Provisions among their brethren 10 And he defiled Topheth which is in the valley of the children of Hinnom e Of which see Ios. 15. 8. Nehem. 11. 30. Ier. 7. 31. and 19. 6 11. that no man might * Lev. 18. 21. Deut. 1â—… 10. make his son of his daughter to pass through the fire to Molech f See on Lev. 18. 21. Deut. 18. 10. 11 And he took away the horses g Either â—… The Carved or Graven Horses to which were â—…yned a Graven Chariot in which there might be the Picture of the Sun which the Heathens used to represent in this manner Or rather 2. Living Horses For 1. Such the â—…stern Nations used to Consecrate to the Sun to signify the swifness of his motion 2. These Horses are mentioned apart from the Chariots and are said to be given to the sun which is not said of the Chariots and to be taken away when the 〈◊〉 more burnt c. and a certain place is here allotted to the Horses not to the Chariots that the kings of Judah had given to the sun h Either to be Sacrificed to the Sun or to draw those Chariots in which the Kings or some other in their stead and by their appointment went forth every Morning to worship the rising Sun for both these were the customs of the Armenians and Perâ—… as Xenophon testifies at the entring in of the house of the LORD i i. e. By the Gate of the outward Court of the Temple for the Courts are oft contained under the name of the House or Temple by the chamber of Nathan-melech the ‖ Or 〈◊〉 or officer chamberlain k Or officer to whom the care of these Horses was committed which was in * 1 Chr. 26. 18. the suburbs l Either 1. Of the City of David or rather of the Temple in certain outward Buildings belonging to the Temple and the uses thereof See Ezek. 45. 2. Heb. in Parvarim a place near the Temple called also Parbar 1 Chr. 26. 18. though it be not now known either where it was or why it was so called and burnt the chariots of the sun m Which were made for the honour and worship of the Sun as was before expressed with fire 12 And the altars that 〈◊〉 on the top of the upper chamber of Ahaz n i. e. Upon the Roof of the Kings House They were so mad upon their Idols that they were not content with all their publick high places and Altars but made others upon their House-tops for the worship of the Heavenly bodies See Ier. 19. 13. Zeph. 1. 5. which the kings of Judah had made and the altars which * Chap. â—…1 â—… Manasseh had made o Quest. How could this be when Manasseh had taken them away before 2 Chr. 33. 15 Ans. Either these Altars were not so fully destroyed as they should have been the foundations of them being left through the neglect of the Officers appointed to do that work upon which Amon built his new Altars Or if they were wholly rooted out Amon's new Altars are called by his Fathers name because they were built by his example and in the very same place where his Fathers Altars were as the Wells which Isaac digged in the same place where Abraham had digged them before were therefore called by their ancient names Gen. 26. 15. See more on the next Verse in the two courts p The Priests and the Peoples See ch 21. 5. of the house of the LORD did the king beat down and ‖ Or 〈◊〉 from thence brake them down from thence and cast the dust of them into the brook Kidron q Partly to shew his derestation of them and partly to abolish the very remembrance of them as far as he could 13 And the high places that were before Jerusalem which were on the right hand of the ‖ That is the mount oâ—… 〈◊〉 mount of corruption r i. e. The Mount of Olives 1 King 11. 7. here called the mount of corruption for the gross Idolatry there practised which is oft expressed by the name of corruption See Exod. 32. 7. Deut. 32. 5. In the Hebrew is an elegant allusion between Mâ—…seah anointing and Moshâ—…ith corruption as there is between Bethel and Bethaven Hos. 4. 15. which * 1 〈◊〉 〈◊〉 Solomon the king of Israel had builed s Not the same individual Altars which doubtless either Solomen upon his repentance or some other of Iosiah's Godly predecessors had taken away long before this time but other Altars built by Manâ—…sseh or Amon which because erected by Solomon's example and for the same use and in the same place are called by his name this brand being left by the Holy Ghost upon his name and memory as a just punishment of that abominable practise and a mean to deter others froâ—… the like for Ashtoreth t Of which and the rest see on 1 King 11. 5 6 7. the abomination u i. e. The Idol so called because it was abominable and made them abominable to God of the Zidonians and for Chemosh the abomination of the Moabites and for Milcom the abomination of the children of Ammon did the king defile 14 And he * 〈◊〉 〈◊〉 〈◊〉 Deâ—… 7. 5â—… â—… brake in pieces the ‡ 〈◊〉 〈◊〉 images and cut down the groves and filled their places with the bones of men x i. e. Of the Idolatrous Priests which he caused to be taken out of their Graves v. 18. 15 ¶ Moreover the altar that was at Bethâ—…el y Quest. How could he rightly do this seeing Bethel was a part of the Kingdom of Israel not of Iudah Ans. Either First This City was now under the Kingdom of Iudah to which it was added by Abijah long since 2 Chron. 13. 19. Or Secondly He did this by vertue of that ancient right which David and his posterity had to the Kingdom of Israel which though suspended for a time by God's grant of the Ten Tribes to Ieroboam and the succeeding Kings of Israel yet these being all extinct it might seem to return to him at least so far as to pluck up Idolatry out of the Land of Israel as he had opportunity and especially out of those parts of it which bordered upon Iudah Or Thirdly The King of Babylon having ingaged in a War with the Assyrian Hezekiah's great enemy and having thereupon occasion for Hezekiah's friendship did as some suppose enlarge his Dominion and give him some power over the Kingdom of Israel at least as to matters of Religion Which may seem not improbable from 2 Chron. 30. 1 4 5 6. And
and famous a Change of the Iewish Affairs as this Captivity made this being the usual way of the Romans and Greeks and other more Ancient and Eastern Nations to compute the times from the great Changes and Revolutions hapning among them And that this was the practise of the Iews in the Computation of these very times is evident from the use of it in the Prophecy of Ezekiel Chap. 1. 2. which was the fifth year of Iehojakim's captivity and Chap. 33. 21. in the Twelfth year of our Captivity and Chap. 40. 1. in the Twenty fifth year of our captivity 3. To all this might be added That some here acknowledge an Error of the Scribe and affirm That in the first and best Copies in 2 Chron. 36. 9. it was not eight but eighteen which they gather from hence because those two Ancient and Venerable Translators the Syriack and Arabick read there as it is here was eighteen years old which they say they would never have presumed to do if they had not so read it in those Hebrew Copies out of which they drew their Translation or in some of them and he reigned in Jerusalem three months l And ten days which are added 2 Chron. 36. 9. But such small sums are frequently omitted in great Numbers See on Gen. 15. 13. 1 King 16. 8. and his mothers name was Nehushta the daughter of Elnathan of Jerusalem 9 And he did that which was evil in the sight of the LORD according to all that his father had done 10 ¶ * 〈◊〉 1. 1. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem and the city ‡ 〈◊〉 came 〈◊〉 was besieged m Either 1. Because the people had made Iehojachin King without his consent Or 2. Because he had some notice or at least a suspition of his intentions to Rebel against him and to joyn with Egypt against him as Zedekiah his Successor did But whatsoever was the Second and Immediate cause of it the chief Cause was God's commandment or the direction of his Providence as it was said ver 3. 11 And Nebuchadnezzar king of Babylon came against the city and his servants did besiege it 12 And Jehoiachin the king of Judah went out to the king of Babylon n i. e. Yeilded up himself and the City into his hands and this by the counsel of Ieremiah and to his own good he and his mother and his servants and his princes and his ‖ 〈◊〉 〈◊〉 officers and the king of Babylon took him in the eighth year of his reign o i. e. Of Nebuchadnezzar's Reign as appears by comparing this with Chap. 25. 8. and because Iehojachin Reigned not half a year 13 * 〈◊〉 17. 〈◊〉 And he carried out thence all the treasures of the house of the LORD and the treasures of the kings house and cut in pieces all the vessels of gold q i. e. The most and choicest of them by comparing this with ch 25. 14 15. which Solomon king of Israel had made r So he expresseth it either First Because these Vessels were made by the godly Kings of Iudah instead of those which Solomon made and so they go by his name as the Ship of the Argonaâ—…ts was still reputed the same Ship though it was from time to time recruited with new materials until nothing of the old was left Or Secondly Because though the City and Temple had been risted more than once both by the Kings of Egypt and Israel and by the wicked Kings of Iudah yet these golden Vessels were preserved from them either by the care of the Priests who hid them out of the way or by the clemency of the Conquerors and the reverence which they bare to such sacred Instruments or by the special providence of God disposing their hearts to leave them Or if they had been taken away by any of these Kings they might afterwards be recovered by the intreaty or at the cost of the godly Kings of Iudah in the temple of the LORD as the LORD had said p Or rather took away as this word elsewhere signifies or cut off to wit from the Temple For why should they cut in pieces those Vessels which might conveniently be carried away And that they were not cut in pieces but reserved whole is manifest from Ezra 1. 7. and Dan. 5. 2 3. 14 And he carried away all Jerusalem s i. e. The Inhabitants of Ierusalem not simply all but the best and most considerable part as the following words explain and restrain it and * 〈◊〉 24. 1. all the princes and all the mighty men of valour even ten thousand t Which are more particularly reckoned up v. 16. where there are 7000 mighty men and a thousand Smiths and those mentioned v. 15. make up the other 2000. â—… Which might furnish them with new Arms and thereby give him fresh trouble captives and all the crastsmen and smiths â—… none remained save the poorest sort of the people of the land 15 And * Chron. â—…6 〈◊〉 2 6. he carried away Jehoiachin to Babylon and the kings mother and the kings wives and his ‖ Or 〈◊〉 officers and the mighty of the land those carried he into captivity from Jerusalem to Babylon 16 And all the men of might even seven thousand and craftsmen and smiths a thousand all that were strong and apt for war even them the king of Babylon brought captive to Babylon 17 ¶ And * 〈◊〉 37. 1. the king of Babylon made Mattaniah * 1 Chron. 3. 〈◊〉 his fathers brother king in his stead and changed his name to Zedekiah x That he might admonish hâ—…m of what this Name signifies the justice of God which had so severely Punished Iehojakim for his Rebellion and would no less certainly overtake him if he should be guilty of the same Rebellion and Perfidiousness of which his Predecessor was guilty 18 * 2 Chr. 36. 1 Jer. 37. 1. and 52. 1. Zedekiah was twenty and one years old when he began to reign and he reigned eleven years in Jerusalem and his mothers name was * Chap. 23. 31. Hamutal the daughter of Jeremiah of Libnah 19 And he did that which was evil in the sight of the LORD according to all that Jehoiakim had done 20 For through the anger of the LORD it came to pass in Jerusalem and Judah until he had cast them out from his presence that Zedekiah rebelled against the king of Babylon y Thus the Peoples Sins were the true Cause why God gave them wicked Kings whom he suffered to do wickedly that they might bring the long-deserved and threatned Punishments upon Themselves and their People CHAP. XXV ANd it came to pass * 2 Chr. 36. 17. Jer. 34. and 3â—… 1. Ezelâ—… 24. 1. in the ninth year of his reign in the tenth month in the tenth day of the month that Nebuchadnezzar King of Babylon came he and
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
a diversity of Names between this Catalogue and that Nehem. 11. may be ascribed to two causes first to the Custom of the Hebrews who used very frequently to give 2. or 3. several Names to one person And secondly to the change of Times for here they are named who came up at the first Return but many of those in Nehemiah might be such as returned afterward and came and dwelt either in stead of the Persons here named who might be then dead or gone from Ierusalem or with them the son of Omri the son of Imri the son of Bâ—…ni of the children of Pharez the son of Judah 5 And of the Shilonites k Or Shelanites as they are called from Shelah Numb 26. 20. Asajah l Called also Maaseiah Nehem. 11. 5. the first-born and his sons 6 And of the sons of Zerah Jeuel and their brethren six hundred and ninety 7 And of the sons of Benjamin Sallu the son of Meshullam n Who is mentioned but described by other Parents Neh. 11. 7. or at least by persons under other Names Possibly these were his more immediate and those his more remote Parents or he might be born of one and adopted by another For this is certain Men are sometimes in Scripture called the Sons of those who adopted them or whose Right of Inheritance fell to them the son of Hodaviah the son of Hasenuah 8 And Ibnejah the son of Jeroham and Elah the son of Uzzi the son of Michri and Meshullam the son of Shophatiah the son of Reuel the son of Ibnijah 9 And their brethren according to their generarations nine hundred and fifty and six o They are reckoned but 928. in Neh. 11. 8. either because there he mentions onely those that were by Lot determined to dwell at Ierusalem to whom he here adds those who freely offered themselves to it see Neh. 11. 1 2. because some of the persons and Families first placed there were dead or extinguished or else removed from Ierusalem upon some emergent Occasion All these men were chief of the fathers in the house of their fathers 10 And of the priests Jedajah and Jehojarib and Jachin 11 And Azariah p The same called Seraiah Nehem. 11. 11. the son of Hilkiah q Either of him in Iosiahs time 2 Kin. 22. 8. or rather another of the same Name the son of Meshullam the ion of Zadok the son of Merajoth the son of Ahitub the ruler of the house of God r Or a ruler in the house of God Not the High-Priest who was Ezra Ezr. 3 8. but a Chief Ruler under him either the second Priest as such are called Numb 3. 32. or the Head of one of the 24. Families or Courses of the Priests 12 And Adaiah the son of Jeroham the son of Pashur s i. e. His Great Grandson as appears from Neh. 11. 12 13. the son of Malchijah and Maasai the son of Adiel the son of Jahzerah the son of Meshullam the son of Meshillemith the son of Immer 13 And their brethren heads of the house of their fathers a thousand and seven hundred and threescore †Heb. mighty men of valour very able men t Heb. mighty men of valour Which is here noted as an excellent Qualification for their Place because the Priests might meet with great Opposition and Difficulty in the Faithful discharge of their Office in the Execution of the Censures upon all Impure persons without Exception and in preserving Sacred things from Violation by the Touch of Forbidden Hands Of which see an Eminent Instance in Azariah 2 Chren 26 17 c. for the work of the service of the house of God 14 And of the Levites Shemajah the son of Hashub the son of Azrikam the son of Hashabiah of the sons of Merari 15 And Bakbakkar Heresh and Galal and Mattaniah the son of Micah the son of Zichri the son of Asaph 16 And Obadiah the son of Shemajah the son of Galal the son of Jeduthun and Berechiah the son of Asa the son of Elkanah that dwelt in the villages of the Netophathite u Or Netophathites which were in Iudah ch 2. 54. Here they now dwelt either because their proper Cities were not yet built or because they were not yet numerous enough to replenish them 17 And the Porters x Whose Office it was to keep all the Gates of the Temple that no unclean Person or Thing might enter into it were Shallum and Akkub and Talmon and Ahiman and their brethren Shallum was the chief 18 Who hitherto waited in the kings gate y In the East-gate of the Temple which was so called either because it was the Chief and most Magnificent of all the Gates or because the Kings of Iudah used to go to the Temple through that Gate 2 King 16. 18. Compare Ezek. 44. 1 2. Under this Gate he comprehends all the rest which also were guarded by these Porters eastward They were porters in the companies z Or according to the companies or orders or courses i. e. They kept the Gates successively according to that Method into which themselves and the rest of their Brethren the Levites were distributed for the more convenient management of their several Offices among which this of the Porters was one of the children of Levi. 19 And Shallum the son of Kore the son of Ebiasaph the son of Korah and his brethren of the house of his father the Korhites were over the work of the service keepers of the †Heb. thresholdâ—… gates of the tabernacle a Or who were to wit in time past which is expressed in a like case v. 20. when the Tabernacle was standing before the Temple was built and their fathers b The Kohathites of whom see on Numb 4. â—… being over the host of the LORD c Or with as this Hebrew Particle is oft used the host c. i. e. when the Israelites were in the Wilderness encamped in a Military manner round about the Tabernacle with or among whom these were then placed were keepers of the entry d i. e. Of the Vail by which they entred into the Tabernacle which he calls the entry distinctively because then there were no Gates The meaning is That all things were now restored to their Primitive Order and Institution and the several Persons took those Places and Offices upon them which their Ancestors had before them 20 And * Num â—…â—… Phinehas the son of Eleazar was the ruler over them e i. e. Over all the Porters and other Levites and Priests before mentioned in time past and the LORD was with him f To direct and assist and bless him in the discharge of his Place Which seems here related to encourage his Successor and consequently all the Priests and Levites of this time to go on couragiously and resolutely in their Work not doubting but God will stand by them as he had done by
which see the Notes on Deut. 17. 8. between law and commandment statutes and judgments x When any Debates or Differences shall arise about the meaning of any of Gods Laws one party possibly putting this and the other a quite differing sence upon the same place or one alledging one place and the other another place which may seem to clash with it ye shall even warn them that they trespass not against the LORD y Ye shall not onely give a Righteous Sentence for what is past but ye shall admonish the Offender and others to take better heed to themselves and their ways for the future and so wrath come upon you and upon your brethren this do and ye shall not trespass z So you shall not bring Guilt and Wrath upon your selves and others which otherwise you will certainly do 11 And behold Amariah the chief priest is over you a Shall be your President to direct and assist you in all matters of the LORD b In spiritual or Ecclesiastical Matters and Zebadiah the son of Ishmael the ruler of the house of Judah c Either 1. the Prince or chief Ruler under the King of the Tribe of Judah which is called the house of Iudah 2 Sam. 2. 4 7 10. 1 King 12. 21 23. â—… Chron. 28. 4. Jer. 13. 11. Ezek. 4 6. Or 2. The Ruler of the Kings House which also seems to be called the house of Iudah 2 Chron. 22. 10. and more fully the Kings House of Iudah Jer. 22. 6. And who so fit to manage the Kings Matters as the Ruler of the Kingshouse for all the kings matters d For Civil Causes or Controversies which might arise either between the King and his People or between Subject and Subject which may be called the Kings Matters because it was a principal part of his Office to see them justly decided also the Levites shall be officers before you e They shall be at your command to see your just Sentences executed which work was fitly committed to the Levites as persons who might add their Instructions to the Corrections and might work the Guilty to an acknowledgment of their Fault and a submission to their Punishment And so this is an Argument to encourage the Judges to proceed couragiously and vigorously in their Work because they had the Levites to stand by them and assist them †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deal couragiously and the LORD shall be with the good f i. e. Shall protect and bless good Judges in their doing of Good and Just Things CHAP. XX. 1 Iâ—… came to pass after this also that the children of 〈◊〉 and the childrâ—…n of Ammon and with them †〈◊〉 〈◊〉 Compare 〈◊〉 〈◊〉 othâ—…r beside the Ammonites a To wit the people that dwelt in Mount Seir who were now Confederate with them as appears from v. 10 22 23. Or This is the Name of a Peculiar People called either Mehumin of whom you read 2 Câ—…ron 26. 7. and so there is onely a Transposition of two Letters in the Hebrew word which is not unusual in that Language or 〈◊〉 as the LXX Interpreters render this Word or 〈◊〉 or 〈◊〉 as it is in the Hebrew the two first Letters being not Prefixes as they are commonly made but part of the Word or proper Name of that People who as it may seem now dwelt in Mount Seir being either of the Old Stock of the Edomites or another Nation since come in their stead or mixed with them Others render the Place thus for as the Hebrew vau is oft taken with them i. e. with the Moabites were the Ammoâ—… or children of Ammon Which may be distinctly noted either to shew the largeness of the Confederacy in which not onely the Moabites were ingaged who dwelt nearer Jehoshaphats Kingdom but the Ammonites also who lived at a greater distance from him Or to intimate that the Ammonites being possibly instigated by the Syrians their next Neighbours were the first Beginners and chief Promoters of the War and engaged both the Moabites and the Inhabitants of Mount Seir in their Quarrel â—…ame against Jehoshaphat to battel 2 Then there came some that told Jehoshaphat saying There cometh a great multitude against theâ—… from beyond the sea b To wit the Dead Sea beyond which Mount Seir lay on this side Syria c Or and from Syria largely so called and so it includes the Moabites and Ammonites And it may be thus expressed to intimate that they came by the Instigation of the Syrians who thought by this means to revenge themselves of Jehoshaphat for joyning with Ahab against them and behold they be in Hazâ—…zon-tamar which is Engedi 3 And Jehoshaphat â—…eared d Partly from Humane Frailty and partly from the Remembrance of his own Guilt and the Wrath of God denounced against him for it ch 19. 2. and set †〈…〉 himself to seek the LORD e The Phrase notes his settled Resolution Seriousness and Earnestness in it and the preparing and fixing his Heart for it and proclaimed a fast f Partly in token of his Humiliation and Penitence for his Sins and partly to make himself and his People more Fervent in their Prayers throughout all Judah 4 And Judah gathered themselves together to ask help of the LORD even out of all the cities of Judah they came to seek the LORD 5 And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the LORD g Largely so called i. e. in one of the Courts of the Temple even in the Court of the People and upon that Braâ—…en Scaffold which Solomon had erected for such a Purpose 2 Chron. 6. 13. before the new court h i. e. Besides and before the Priests Court for there were but two Courts belonging to the Temple as is noted 2 King 21. 5. 23. 12. And Jehoshaphat stood in the one which must be that of the People and before the other which therefore can be no other than that of the Priests which is called the New Court because it â—…ad been lately renewed when the Altar was renewed ch 15. 8. as the Command of Love is called a new Command Joh. 13. 34. 〈◊〉 Ioh. 2. 8. because it was so solemnly renewed and revived and reinforced by Christ. 6 And said O LORD God of our fathers art not thou God in heaven and rulest not thou over all the kingdoms oâ—… the heathen and in thine hand is there not power and might so that none is able to withstand thee 7 Art not thou our God †〈…〉 who didst drive out the inhabitants of this land before thy people Israel and gavest it to the â—…eed of Abraham * 〈◊〉 â—… 23. thy friend for ever i i. e. To whom thou hast engaged thy self by Covenant to be his Friend and the Friend of his Seed for ever and therefore we trust thou wilst not forsake us his Posterity 8
to distribute x To the Priests and Levites to whom they were appropriated by God the oblations of the LORD and the most holy things y To wit the remainders of the Free-will-offering Levit. 2. 3 10. The Sin-offering and Trespass-offering Levit. 6. 18 22. 7. 1. and the Shew-bread Levit. 24. 9. 15 And †Heb. 〈◊〉 〈◊〉 hand next him were Eden and Minjamin and Jeshua and Shemajah Amariah and Shecaniah in * Josh. 21. the cities of the priests z Who were intrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities whilest their â—…rethren came up to Jerusalem in their ‖ Or 〈◊〉 set office to give to their brethren by courses as well to the great as to the small 16 Beside their genealogy of males from three years old and upward a To whom a Portion of these things was allotted as is here implied even unto every one that entreth into the house of the LORD b That were capable of entring thither and doing Service there which they were at twenty years old as is expressed here v. 17. 1 Chron. 23. 24. Through the whole Company of the Priests and Levites his daily portion for their service in their charges according to their courses 17 Both to the genealogy of the priests by the house of their fathers and the Levites ‖ 〈◊〉 〈◊〉 of 〈◊〉 from twenty years old and upward in their charges by their courses 18 And to the genealogy of all their little ones their wives and their sons and their daughters through all the congregation c This is alledged as a Reason why their Wives and Children were provided for out of the Holy things because they sequestred themselves from worldly Affairs by which they might otherwise have provided for their Families and intirely devoted themselves to Holy Administrations for in their ‖ 〈◊〉 set office they sanctified themselves in holiness 19 Also the sons of Aaron the priests which were in * 〈◊〉 25. 34. 〈◊〉 35. 2. the fields d Who are opposed to those that lived in or resorted to the great City Jerusalem of the suburbs of their cities in every several city the men that were expressed by name to give portion to all the males among the priests and to all that were reckoned by genealogies among the Levites 20 And thus did Hezekiah throughout all Judah and wrought that which was good and right and truth before the LORD his God 21 And in every work that he began in the service of the house of God and in the law and in the commandments to seek his God he did it with all his heart and prospered CHAP. XXXII 1 AFter * 〈◊〉 18. 13 〈◊〉 these things and †〈◊〉 36. â—… c. â—… Heb. tâ—…is the establishment thereof a An Emphatical Preface signifying that notwithstanding all his Pious Care and Zeal for God yet God saw fit to Exercise him with a fore Trial and Calamity which yet he turned to his great Honour and Advantage Sennacherib king of Assyria came and entred into Judah and encamped against the senced cities and thought †〈◊〉 Gr. 〈◊〉 31. 20. â—… Heb. 〈◊〉 break 〈◊〉 〈◊〉 to win them for himself b He designed and bragged that he would win them all and did actually win many of them 2 King 18. 13. 2 And when Hezekiah saw that Sennacherib was come and that †〈◊〉 〈◊〉 face 〈◊〉 〈◊〉 〈◊〉 he was purposed to sight against Jerusalem 3 He took counsel with his princes and his mighty men to stop the waters of the fountains c With Earth or other things cast into them and withal to derive the Waters by secret Paths and Pipes under ground to Jerusalem which were without the city and they did help him 4 So there was gathered much people together who stopt all the fountains and the brook that †Heb. 〈◊〉 〈◊〉 ran through the midst of the land saying Why should the kings of Assyria come and find much water d Which was a scarse Commodity in this Country and the want of it might much annoy the Assyrian Army 5 Also * 〈◊〉 22. 9. he strengthened himself and built up all the wall that was broken e By Joash ch 25. 23. and not since repaired 2 Chron 25. 23. and raised it up to the towers f Either 1. As high as the Towers or the tops of the Wall Or 2. As far as the two Towers or Gates which were made in the Form of Towers and had the use of Towers to wit that of Ephraim and the Corner-Gate both mentioned above ch 25. 23. Or brought up Engines or Instruments of Defence upon the Towers and another wall without and repaired * 2 Sam. 5. 9. Millo g Of which see 1 King 9. 24. 11. 27. in the city of David and made ‖ Or swords or weapons darts and shields in abundance 6 And he set captains of war over the people and gathered them together to him in the street of the gate of the city and †Heb. spake to their heart spake comfortably to them saying 7 Be strong and couragious be not afraid nor dismayed for the king of Assyria nor for all the multitude that is with him for * 2 Kin. 6. 16. there be mo with us than with him 8 With him is an * Jer. 17. 5. arm of flesh but with us is the LORD our God to help us and to fight our battels And the people †Heb. leaned rested themselves upon the words of Hezekiah king of Judah 9 After this did Sennacherib king of Assyria send his servants to Jerusalem h Of this and the following Verses see the Notes on 2 King 18. 17. c. and 19. 10 c. but he himself laid siege against Lachish and all his †Heb. â—… mâ—…n power with him unto Hezekiah king of Judah and unto all Judah that were at Jerusalem saying 10 Thus saith Sennacherib king of Assyria Whereon do ye trust that ye abide ‖ Or in the strong hold in the siege in Jerusalem 11 Doth not Hezekiah perswade you to give over your selves to die by famine and by thirst saying The LORD our God shall deliver us out of the hand of the king of Assyria 12 Hath not the same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem saying Ye shall worship before one altar and burn incense upon it 13 Know ye not what I and my fathers have done unto all the people of other lands were the gods of the nations of those lands any ways able to deliver their lands out of mine hand 14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of mine hand that your God should be able to deliver you out of
Egypt of which he boasts Isa. 10. 9. by Euphrates and Josiah went out against him 21 But he sent Embassadors to him saying What have I to do with thee thou king of Judah I come not against thee this day but against the †Heb. the house of my war house wherewith I have war x Heb. against the house or family of my war i. e. Against the House of the King of Assyria between whom and me there is War for God y Either his False God by their lying Priests Or the True God either 1. by some Prophet For Gods Prophets used sometimes to deliver or send Commands from God to Heathen Kings Though it is not probable either that Pharaoh would regard the Command of the True God Or that a Prophet of the Lord would not acquaint Josiah with this Message Or that Josiah would oppose Pharaoh in a War undertaken by Gods Command Or rather 2 by a Dream as God spoke to another Heathen King Abimelech Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage that Josiah might not assist his Enemies commanded me to make hast forbear thee from meddling with God who is with me that he destroy thee not 22 Nevertheless Josiah would not turn his face from him z Being peradventure incouraged to do so by a Misinterpretation of that Promise made to him ch 34. 28. Thou shalt be gathered to thy grave in peace Thus God over-rules the Errours and Miscarriages of Men to the Accomplishment of his own Counsels but * So 1 Kin. 22. â—…0 disguised himself a Changed his Habit that he might not give his Enemies the Advantage of aiming at his Person which he wisely thought they would do that being a likely Course to end their Trouble as indeed it proved that he might sight with him and hearkened not unto the words of Necho from the mouth of God b Either 1. which Pharaoh sent to him in the Name of God or as coming from Gods Mouth Or rather 2. which Pharaoh received from the Mouth of God who was pleased some way or other to impart his Mind to him and which Pharaoh acquainted him with by the Command of God And therefore Josiah is here blamed for not hearkening to this Message Although if he sinned herein it was onely a Sin of Ignorance for he did not know that God had spoken this to Pharaoh and was not bound to believe his Testimony which he had good reason to suspect in this matter Yet methinks he ought so far to have regarded it as to have enquired the Mind of God about it which he neglected to do and therefore he cannot be wholly excused and is here taxed for it and came to sight in the valley of Megiddo 23 And the archers shot at king Josiah and the king said to his servants Have me away for I am â—…ore †Heb. made sick wounded 24 His servants therefore took him out of that chariot and put him in the second chariot that he had and they brought him to Jerusalem and he died and was buried ‖ Or among the sepulehres in one of the sepulchres of his fathers And * Zech. 12. 11. all Judah and Jerusalem mourned for Josiah 25 And Jeremiah lamented for Josiah and all the singing men and the singing women spake to Josiah in their lamentations to this day c In all their succeeding Lamentations for their publick Calamities and for the ruine of their City and Temple and State and Church they remembred Josiahs death as their first and most fatal Blow and as that which opened the Flood-gates to all their following Miseries and it was ordained that they should do as the next words intimate and made an ordinance in Israel and behold they are written in the lamentations d Either in that Canonical Book of Jeremies Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities which is since lost 26 Now the rest of the acts of Josiah and his †Heb. kindnesses Ch. 32. 32. goodness e Either 1. his Piety towards God and his House Or 2 his Penignity Clemency and Kindness towards all his Subjects being of 2 most tender Disposition and Carriage both towards God ch 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah which is wholly taken up with the former and speaks little or nothing of the latter and with the following words and it doth not disagree with the Hebrew word hesed which though it doth most frequently express kindness to Men yet sometimes it notes a Mans Piety to God and his House as is manifest from Nehem. 13. 14. according to that which was written in the law of the LORD 27 And his deeds first and last behold they are written in the book of the kings of Israel and Judah CHAP. XXXVI 1. THen * 2 〈◊〉 c. the people of the land took Jehoahaz a The Contents of this Chapter for the Substance of them are explained in the Notes upon 2 Kings ch 23. 31 c. 24. 25. what is peculiar to it shall be here opened so far as is necessary the son of Josiah and made him king in his fathers stead at Jerusalem 2 Joahaz was twenty and three years old when he began to reign and he reigned three months in Jerusalem 3 And the king of Egypt †Heb. 〈◊〉 〈◊〉 put him down at Jerusalem and †Heb. 〈◊〉 condemned the land in an hundred talents of silver and a talent of gold 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem and turned his name to Jehojakim And Necho took Joahaz his brother and carried him to Egypt 5 Jehojakim was twenty and five years old when he began to reign and he reigned eleven years in Jerusalem and he did that which was evil in the sight of the LORD his God 6 * 2 〈◊〉 Against him came up Nebuchadnezzar king of Babylon and bound him in ‖ Or 〈◊〉 fetters to carry him to Babylon 7 * 2 〈◊〉 〈◊〉 Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon and put them in his temple at Babylon 8 Now the rest of the acts of Jehojakim and his abominations which he did and that which was sound in him b That Crime of Rebellion against the King of Babylon which for a time he kept in his own Breast but when he saw fit he discovered it and was convicted of it See 2 King 24. 1. behold they are written in the book of the kings of Israel and Judah and ‖ Or 〈◊〉 1 〈◊〉 〈◊〉 Jer. 〈◊〉 Jehojachin his son reigned in his stead 9 * 2 〈◊〉 〈◊〉 Jehojachin was eight years old when he began to reign c Of which see the Notes upon 2 King 24.
Gaba six hundred twenty and one 27 The men of Michmas an hundred twenty and two 28 The men of Beth-el and Ai two hundred twenty and three 29 The children of Nebo fifty and two 30 The children of Magbish an hundred fifty and six 31 The children of the other * See 〈◊〉 â—… Elam l For one Elam was mentioned before v. 7. a thousand two hundred fifty and four 32 The children of Harim three hundred and twenty 33 The children of Lod ‖ Or 〈◊〉 as it is in 〈◊〉 copies Hadid and Ono seven hundred twenty and five 34 The children of Jericho three hundred forty and five 35 The children of Sanaah three thousand and six hundred and thirty 36 The priests the children of * 1 Chr. 24. Jedajah of the house of Jeshua nine hundred seventy and three 37 The children of * 1 Chr. 24. 〈◊〉 Immer a thousand fifty and two 38 The children of * 1 Chr. 9. 12. Pashur a thousand two hundred forty and seven 39 The children of * 1 Chr. 24 â—… Harim m The Head of one of the Twenty four courses which David appointed 1 Chr. 24. 8. Of all which courses some observe here are not above four or five that returned There is another Harim mentioned above v. 32. but that was no Priest as this was v. 36. a thousand and seventeen 40 The Levites the children of Jeshua and Kadmiel of the children of ‖ 〈…〉 Hodaviah seventy and four 41 The singers the children of Asaph an hundred twenty and eight 42 The children of the porters the children of Shallum the children of Ater the children of Talmon the children of Akkub the children of Halita the children of Shobai in all an hundred thirty and nine 43 The Nethinims n The persons devoted to the inferiour Services of the Priests and Levites of whom see 1 Chr. 9. 2. the children of Ziha the children of Hasupha the children of Tabbaoth 44 The children of Keros the children of Siaha the children of Padon 45 The children of Lebanah the children of Hagabah the children of Akkub 46 The children of Hagab the children of ‖ 〈◊〉 〈◊〉 Shalmai the children of Hanan 47 The children of Giddel the children of Gahar the children of Reajah 48 The children of Rezin the children of Nekoda the children of Gazzam 49 The children of Uzza the children of Paseah the children of Besai 50 The children of Asnah the children of Mehunim the children of Nephusim 51 The children of Bakbuk the children of Hakupha the children of Harhur 52 The children of ‖ 〈…〉 Bazluth the children of Mehida the children of Harsha 53 The children of Barkos the children of Sisera the children of Thamah 54 The children of Neziah the children of Hatipha 55 The children of Solomons servants o Either of those Strangers and Proselytes whom Solomon used in the building of the Temple 1 King 9. 21. to the service of which as some add he devoted them as there should be occasion hereafter Or others who had lived in Solomons Family and after his death called themselves and their Families by that name as esteeming it a great honour to them that they had been Servants to so great a Prince the children of Sotai the children of Sophereth the children of ‖ 〈…〉 Peruda 56 The Children of Jaalah the children of Darkon the children of Giddel 57 The children of Shephatiah the children of Hattil the children of Pochereth of Zebaim the children of ‖ Ami. 〈…〉 58 All the * Nethinims and the children of * Solomons servants were three hundred ninety and two 59 And these were they which went up from Tel-melah Tel-harsa p The names of the places whence they came and where they had lived in the time of their Captivity Cherub Addan and Immer q The names either of the Heads of the Families living in the places last mentioned or of other places where the persons here understood had dwelt but they could not shew their fathers house and their ‖ 〈◊〉 seed whether they were of Israel 60 The children of Delajah the children of Tobiah the children of Nekoda six hundred fifty and two 61 And of the children of the Priests the children of Habajah the children of Koz the children of Barzillai which took a wife of the daughters of * 〈◊〉 17. Barzillai the Gileadite and was called after their name r To wit Barzillai Which name he preferred before that of his own Family accounting it as it seems a greater Honour to be allied to so noble a Family than to be a Priest of the Lord. But by this ambition he deprived himself of the honour and advantage of the Priesthood as it is here noted v. â—…2 62 These sought their register among those that were reckoned by genealogy s The Jews were generally very exact and careful in their Genealogies partly from their own choice and Interest that they might preserve the distinctions of the several Tribes and Families which was necessary both to make out their claims or titles to Offices or inheritances which might belong to them by death or otherwise as here we see and to govern themselves thereby in the matter of Marriages and some other things wherein the practice of some Laws required the knowledge of these things and partly by the special Providence of God that so it might be certainly known of what Tribe and Family the Messiah was born For as they took care of all their Families so doubtless they took a more punctual and singular care about the Royal Family upon which all their hopes depended but they were not found therefore †Heb. they were polluted from the priesthood were they as polluted put from the priesthood 63 And the ‖ Or 〈◊〉 Tirshatha t i. e. The Governour to wit Zerubbabel Whence Nehemiah also is so called Neh. 8. 9. 10. 2. said unto them that they should not eat of the most holy things till there stood up a priest with * Ex. 28. 30. Urim and with Thummim u That this point which could not be found out by any humane skill or Industry might be determined by divine direction Hereby it appears that the Urim and Thummim were lost in the destruction of the City and Temple though the Jews sed themselves with hopes of recovering them but in vain Of the Urim and Thummim see Exod. 28. 30. Numb 27. 21. 1 Sam. 23. 9. 64 The whole congregation †Heb. as one ch 3. 9. together was * Neh. 7. 66. forty and two thousand three hundred and threescore x The particular summs here recited come only to 29818. Unto whom are added in this total summ 12542. Which either were of the other Tribes beside Iudah and Benjamin or were such as were supposed by themselves and others to be Israelites but could not prove their pedigree by their genealogies and therefore could not be so punctually
evening sacrifice I arose from my ‖ Or aâ—…liction heaviness n i. e. From that mournful posture v. 4. and put my self into the posture of a Petitioner Or by reason of my heaviness or affliction Having mourned for the sin I considered that was not sufficient and that God expected the confession and amendment of it and therefore I fell to prayer and having rent my garment and my mantle I fell upon my knees and spread out my hands unto the LORD my God 6 And said O my God I am ashamed and blush to lift up my face to thee my God for our iniquities o He includes himself in the number of the transgressors not onely by a Rhetorical figure called Communication but guilty in this kind and partly because the Princes and Priests and so many of the People having done this the guilt was now become National are increased over our head p Like deep Waters in which we are as it were drowned and ready to perish Compare Psal. 38. 4. and our ‖ Or guiltiness trespasses grown up unto the heavens 7 Since the days of our fathers have we been in a great trespass unto this day q We are not purged from the guilt and filth of our Fathers sins but we are still feeling the sad effects of their sins in the continuing Captivity of a great number of our Brethren and we are still repeating the same sins and for our iniquities have we our kings and our priests been delivered into the hand of the kings of the lands to the sword to captivity and to a spoil and to confusion of face as it is this day 8 And now for a †Heb. moment little space r It is but a little while since God hath delivered and restored us and yet we are already returned to our former sin and solly Or thus we have enjoyed this favour but a little while and now we are sinning it away and shortening our own happiness grace hath been shewed from the LORD our God to leave us a remnant to escape s That by his favour many of us should escape out of Captivity whom he calls but a remnant because the far greatest part of the Israelitish Nation were yet in Captivity and to give us a ‖ Or a pin That is a constant and sure â—…oode nail t i. e. Either 1. A just and merciful Prince of our own Nation and Religion such being compared to Nails or Pins as Isa. 22. 23. Or rather 2. Some kind of settlement whereas before we were tossed and removed from place to place as our Masters pleased It is a metaphor from Tents which are fastened by Cords and Nails or Pins in his holy place u i. e. In this holy Land as the Land of Iudah is called Zech. 2. 12. Or in Ierusalem which is called The holy City Neh. 11. 1 18. Dan 9. 24. which is peculiarly mentioned because of the Temple which was the Nail which fastened their Tents and gave them some ground of hopes to continue in their Land that our God may lighten our Eyes x i. e. That he might revive and comfort our hearts For as darkness is oft put for a state of sorrow and affliction so light is put for joy and comfort and give us a little reviving in our bondage y For we are not quite delivered but still wear our setters upon us being even here in subjection to our former Lords 9 For we were bond-men z i. e. In greater bondage than that in which we now are yet our God hath not forsaken us in our bondage but hath extended mercy unto us in the sight of the kings of Persia a i. e. Hath given us to find favour in their eyes to give us a reviving b To recover us from the grave of dreadful calamities in which we lay like dead men and dry bones Ezek. 37. 1 c. to set up the house of our God and †Heb. 〈◊〉 〈◊〉 to repair the desolations thereof c To wit of the Temple either to build the house where there was only an heap of the ruines of the old Temple Or rather 2. To frequent celebrate the Worship of God in that place which hath long lain like a desolate neglected place For the building of the House was mentioned in the next foregoing words and to give us †Heb. a 〈◊〉 a wall d Heb. an hedge or a fence either 1. The Wall built about Ierusalem But it is probable that was not yet built as we shall see by the following History Besides this fence is intimated to be as much a fence to the rest of Iudah as to Ierusalem Or 2. The favour and protection of the Kings of Persia whose Edicts on their behalf were under God their security against all those enemies wherewith they were encompassed Or 3. The powerful and gracious Providence of God which had brought them together and planted them in their own Land and watched over them from time to time in Judah and in Jerusalem 10 And now O our God what shall we say after this e What Apology can we make for our selves after thou hast conferred such great and high favours upon us and we have so grosly abused them for we have forsaken thy commandments 11 Which thou hast commanded †〈…〉 by thy servants the prophets saying The land unto which ye go to possess it is an unclean land with the filthiness of the people f This notes the cause or matter of this uncleanness The Land was not unclean in it self but onely polluted by the filthiness of its Inhabitants of the lands g Or of these Lands which are round about it This Land is as corrupt as any of the rest of the Heathen Nations with their abominations which have filled it †Heb. 〈◊〉 〈◊〉 from one end to another with their uncleanness 12 Now therefore * Exod. 13. 32. 〈◊〉 〈◊〉 give not your daughters unto their sons neither take their daughters unto your sons nor seek their peace or their wealth for ever h But root them out as I have commanded you to do which also they have abundantly deserved both of mine and of your hands See Deut. 7. 2 that ye may be strong i Although you may fancy that this way of making Leagues and Marriages with them is the onely way to establish and settle you yet I assure you it will weaken and ruine you and the contrary course will make you stronger and eat the good of the land and leave it for an inheritance to your children for ever 13 And after all that is come upon us for our evil deeds and for our great trespass k After all our sore sufferings for our sins seeing that thou our God †〈…〉 hast punished us less than our iniquities deserve l And after all thy favour shewed to
according to the Rules of Gods Law 4 Arise for this matter belongeth unto thee l Because thou hast both skill to manage it and Authority both from God and from the Persian King to do it we also will be with thee be of good courage and do it 5 Then arose Ezra and made the chief priests the Levites and all Israel to swear that they should do according to this word And they sware 6 Then Ezra rose up before the house of God and went into the chamber m That he with the Princes and Elders as it follows v. 8. might consult about the Execution of their resolution of Johanan the son of Eliashib and when he came thither he did eat no bread nor drink water for he mourned because of the transgression of them that had been carried away 7 And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity that they should gather themselves together unto Jerusalem 8 And that whosoever would not come within three days according to the counsel of the princes and the elders all his substance should be †Heb. devoted forfeited and himself separated from the congregation n Either by Banishment Or rather by Excommunication from the Church and People and House and publick Worship of God of those that had been carried away 9 Then all the men of Judah and Benjamin o Not only of these two Tribes as appears from the following Catalogue where there are Priests and Levites but all the Isralites v. 25. who are thus described partly because the greatest part of them were of these Tribes though others were mixed with them and partly because they all now dwelt in that Land which formerly was appropriated to those Tribes gathered themselves together unto Jerusalem within three days it was the ninth month on the twentieth day of the month and all the people sat in the street of the house of God p In that street of the City which was next to the Temple and within the view of it that so they might be as in Gods presence whereby they might be awed to a more faithful and vigorous prosecution of their work And this place they might chuse rather than the Court of the People because they thought it might be polluted by the delinquents who were all to come thither trembling because of this matter and for †Heb. the showers the great rain q Which they took for a token of Gods displeasure amongst them 10 And Ezra the priest stood up and said unto them Ye have transgressed and †Heb. have caused to dwell or have brought back have taken strange wives to encrease the trespass of Israel 11 Now therefore make confession unto the LORD God of your fathers and do his pleasure r You have sinfully pleased your selves now please God by your Obedience to his command and separate your selves from the people of the land and from the strange wives 12 Then all the congregation answered and said with a loud voice As thou hast said so must we do 13 But the people are many and it is a time of much rain and we are not able to stand without neither is this a work of one day or two for ‖ Or we have greatly offended in this thing we are many that have transgressed in this thing 14 Let now our rulers of all the congregation stand s Let the great Council called the Sanhedrim be settled and meet to judge and determine of all particular causes and let all them which have taken strange wives t To wit of these heathen Nations such as were not proselyted to the Jewish Religion before their Marriage or since revolted from it in our cities come at appointed times and with them the elders of every city and the Judges thereof u Who are best able to inform the great council of the quality of the persons and of all matters of Fact and Circumstances until the fierce wrath of our God ‖ Or till this matter be dispatched for this matter be turned from us x i. e. Until the thing be done and Gods Wrath thereby removed 15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah †Heb. stood or were appointed over were employed about this matter y To wit to take due care that the business should be executed in the manner proposed that the Officers and Delinquents of every City should come successively in convenient time and order as these should appoint and to take and keep an exact account of the whole transaction and of the names of the Cities and Persons whose causes were dispatched and to give notice to others â—…o come in their turns and to prepare the business for the hearing of the Judges And these two were Priests as their Coadjutors or helpers were Levites that so they might inform the persons concerned if any matter of doubt did arise and Meshullam and Shabbethai the Levite helped them 16 And the children of the captivity did so and Ezra the priest with certain chief of the fathers after the house of their fathers and all of them by their names were separated z i. e. Sequestred themselves from all other business and gave themselves wholly to this and sate down in the first day of the tenth month to examine the matter 17 And they made an end with all the men that had taken strange wives by the first day of the first month 18 And among the sons of the priests there were found that had taken strange wives namely of the sons of Jeshua the son of Jozadak and his brethren Maasejah and Eliezer and Jarib and Gedahah 19 And they gave their hand a i. e. They covenanted or swore by giving their hand which was the usual gesture in those cases Of which see Levit. 6. 2. Ezek. 17. 18. that they would put away their wives and being guilty they offered a ram of the flock for their trespass 20 And of the sons of Immer Hanani and Zebadiah 21 And of the sons of Harim Maasejah and Elijah and Shemajah and Jehiel and Uzziah 22 And of the sons of Pashur Elioenai Maasejah Ishmael Nethaneel Jozabad and Elasah 23 Also of the Levites Jozabad and Shimei and Kelajah the same is Kelita Pethahiah Judah and Eliezer 24 Of the singers also Eliashib and of the porters Shallum and Telem and Uri 25 Moreover of Israel b i. e. Of the people of Israel distinguished from the Priests and the Levites hitherto named who before were called Iudah and Benjamin v. 9. where see the notes of the sons of Parosh Ramiah and Jeziah and Malchia and Miamin and Eleazar and Malchijah and Benajah 26 And of the sons of Elam Mattaniah Zechariah and Jehiel and Abdi and Jeremoth and Eliah 27 And of the sons of Zattu Elioenai Eliashib Mattaniah and Jeremoth and Zabad and Aziza 28 Of the sons also of
computed two ways one from the death of Xerxes and the other from his first entrance upon the administration of the Kingdom which was committed to him in the 5th year of Xerxes when he began the Grecian war and left his Son King or Viceroy in his stead as the manner of the Persians was It may seem doubtful and is not much material which way of computation is here used Others understand this of Artaxerxes Nemon the king that wine was before him and I took up the wine and gave it unto the king Now I had not been before-time sad in his presence 2 Wherefore the king said unto me why is thy countenance sad c His fasting joyned with inward grief had made a sensible change in his very countenance seeing thou art not sick this is nothing else but sorrow of heart Then I was very sore afraid d Partly being daunted by the Majesty of the King and the suddenness and sharpness of his question partly fearing lest there was arising some jealousy or ill opinion in the King concerning him partly because it was an unusual and ungrateful thing to come into the King of Persia's presence with any badges or tokens of sorrow Esth. 4. 2. and principally from his doubts or fears of disappointment because his request was great and invidious and odious to the most of the Persian Courtiers and might be represented as dangerous and might seem improper for a time of feasting and jollity 3 And said unto the king 〈◊〉 â—… 31. 〈◊〉 2. 4. 〈◊〉 Let the king live for ever e My sadness comes not from any discontent with my own condition or any disaffection to the King for whom my hearty Prayers are that he may live for ever but from another cause why should not my countenance be sad when the city the †〈◊〉 〈◊〉 place of my fathers sepulchers f Which by all Nations are esteemed sacred and inviolable and honourable He saith not a word of the Temple or of Religion for he wisely considered that he spake before a heathen King and Court who cared for none of those things lieth wast and the gates thereof are consumed with fire 4 Then the King said unto me For what dost thou make request so I prayed to the God of heaven g To direct my thoughts and words and to incline the Kings heart to grant my request 5 And I said unto the king If it please the king h My request whatsoever it is I humbly and wholly submit it to the Kings good pleasure being resolved to acquiesce in it and if thy servant have found favour in thy sight i I pretend no merit but am an humble suppliant for thy grace and favour whereof having received some tokens I am thereby emboldened to make this further request that thou wouldest send me unto Judah unto the city of my fathers sepulchers that I may build it 6 And the king said unto me the †Heb wife queen also sitting by him k Which is here noted partly as an unusual thing for commonly the Kings of Persia dined alone and their Queens seldom dined with them as Historians note and peradventure because the Queen expressed some kindness to him and promoted his request with the King For how long shall thy journey be and when wilt thou return l This question shewed the Kings respect and affection to him and that he was not willing to want his attendance longer than was necessary So it pleased the king to send me and I set him a time m Either that 12 years mentioned ch 5. 14. 13. 6. or rather a far shorter time for which cause among others he built the walls with such dispatch even in 52 days ch 6. 15. and probably not very long after that returned to the King by whom he was sent a second time with more ample Commission and for the Kings service and the Government of that part of his dominions 7. Moreover I said unto the king If it please the king let letters be given me to governours beyond the river that they may convey me over n That they may safely conduct me through their several territories till I come into Judah 8 And a letter unto Asaph the keeper †Heb. of the kings orchard So Gr. of the kings forrest o Of the forest of Libanus famous for pleasure and for plenty of choice trees that he may give me timber to make beams for the gates of the palace which appertained to the house p To wit of the Kings palace which was adjoyning to the house of God Or of the Tower or sence belonging to the house of God to wit for the gates of the Courts of the Temple for though the Temple was built the Courts and other buildings belonging to the Temple might yet be unfinished and for the wall of the city and for the house that I shall enter into q Wherewith I may build an house in which I may dwell whilst I am there and which I may dispose of as I see fit And the king granted me * Ezr. 7. 9. according to the good hand of my God upon me 9 Then I came to the governours beyond the river and gave them the kings letters Now the king had sent captains of the army and horsemen with me 10 When Sanballat the Horonite r So called either from his family or from the place of his birth or rule which is supposed to be Horonaim an eminent City of Moab Isa. 15. 5. Ier. 48. 3. and Tobiah the servant s So called probably from his servile original or condition from which he was advanced to his present power and dignity which also may be mentioned as one reason why he now carried himself so insolently and perversly towards the Jews it being usual for Persons suddenly raised from a mean to an high estate so to demean themselves the Ammonite heard of it it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel 11 So I came to Jerusalem and was there three days t Resting my self after my long journey and enquiring into the state of the City 12 And I arose in the night u Concealing both his intentions and actions as far and as long as he could as knowing that the life of his business lay in secrecy and expedition I and some few men with me neither told I any man what God had put in my heart to do at Jerusalem neither was there any beast with me save the beast that I rode upon x To prevent noise and the notice of what I did 13 And I went out by night y The footmen which accompanied him directing and leading him in the way His design was to go round about the City to observe the compass and condition of the Walls and Gates that he might make sufficient provisions for
â—…3 the work of their Lord l Either 1. Of Nehemiah who was their Lord and Governour and had given a general command for the carrying on of this work Or 2. Of God whom they owned for their Lord whose work this was partly because it had proceeded thus far by Gods singular Providence and Blessing and partly because it was done for the defence of the City and People and Temple of God And therefore they are branded to all posterity for the neglect of so great and pious a work 6 Moreover the old gate repaired Jehojada the son of Paseah and Meshullam the son of Besodejah they laid the beams thereof and set up the doors thereof and the locks thereof and the bars thereof 7 And next unto them repaired Melatiah the Gibeonite and Jadon the Meronothite the men of Gibean and of Mizpah unto the throne of the governour on this side the river l i. e. Unto the place where the Governour of the Country on this side Euphrates for and under the Persian Kings somtimes had a Palace or Throne to which all Persons living in the adjacent parts were to resort for judgment 8 Next unto him repaired Uzziel the son of Harhajah of the goldsmiths next unto him also repaired Hananiah the son of one of the apothecaries and they ‖ 〈…〉 fortified m It is not said they repaired as was said of the rest but they fortified it either because this part of the Wall was less demolished than the other and therefore they needed not to repair it but one ly to make it stronger by some additions or to note their extraordinary care and diligence that they would not onely repair it and restore it to its former state but make it stronger than ever it was which also might be fit to be done in that part of the City Others render it they left as this word commonly signifies and so the meaning is They omitted the building of that part of the Wall because it remained standing this being that space of 400 cubits which was pulled down by Ioash King of Israel and rebuilt by Uzziah who made it so strong that the Chaldeans could not pull it down without more trouble than they thought fit to imploy about it But this Chapter gives us an account of what they did in the Building not of what they did not but left as they found it Jerusalem unto the broad wall 9 And next unto them repaired Rephajah the son of Hur the ruler of the half part of Jerusalem n As Rome was anciently divided into several quarters or Regions so was Ierusalem and especially this was divided into two parts whereof one was in the Tribe of Benjamin and nearest to the Temple the other in the Tribe of Judah and more remote from it which accordingly had two several Rulers this man and the other v. 12. but both under the chief Governour of the City 10 And next unto them repaired Jedajah the son of Harumaph even over against his house o That part of the Wall which was next to him which his own Interest obliged him to do with care and next unto him repaired Hattush the son of Hashabniah 11 Malchijah the son of Harim and Hashub the son of Pahath-moab repaired the †〈…〉 other piece and the tower of the furnaces 12 And next unto him repaired Shallum the son of Hallohesh the ruler of the half part of Jerusalem p i. e. Of the other half c. see on v. 9. he and his daughters q Who were either Heiresses or rich Widows and caused part to be done at their charges 13 * Ch. 2. 13. The valley-gate repaired Hanun and the inhabitants of Zanoah they built it and set up the doors thereof the locks thereof and the bars thereof and a thousand cubits on the wall unto * Ch. 2. 13. the dung-gate 14 But the dung-gate repaired Malchiah the son of Rechab the ruler of part of Beth-haccerem r A Town or Territory the Government whereof was divided between two persons he built it and set up the doors thereof the locks thereof and the bars thereof 15 But * 〈◊〉 2. 14. the gate of the fountain repaired Shallum the son of Col-hozeh the ruler of part of Mizpah he built it and covered it and set up the doors thereof the locks thereof and the bars thereof and the wall of the pool of * 〈…〉 †〈…〉 Siloah s That part of the Wall which was directly against that Pool by the kings garden and unto the stairs that go down from the city of David 16 After him repaired Nehemiah the son of Azbuk the ruler of the half part of Beth-zur unto the place over against the sepulchres of David t i. e. The place which David appointed for his own Sepulchre and the Sepulchres of his Successors the Kings of Israel and Iudah and to the * 〈◊〉 â—…0 20. pool that was made u To wit by Hezekiah 2 King 20. 20. Whereby it is distinguished from that Pool which was natural and unto the house of the mighty x Or of the valiant which possibly was formerly appointed for the receipt of those chief Captains that should attend upon the King in their courses or of some other valiant Commanders who should upon occasion resort to Ierusalem 17 After him repaired the Levites Rehum the son of Bani next unto him repaired Hashabiah the ruler of the half part of Keilah in his part 18 After him repaired Bavai the son of Henadad the ruler of the half part of Keilah 19 And next to him repaired Ezer the son of Jeshus the ruler of Mizpah another piece over against the going up to the armory y Either to the house of the forrest of Lebanon which was their Armory from Solomons days Isa. 22. 8. or to some other place which either before or since that time had been used as another and less Armory for common occasions at the turning of the wall z Or as the corner or which is in the corner 20 After him Baruch the son of ‖ Or 〈◊〉 Zabbai earnestly repaired a Did his work with eminent diligence and fervency which is here noted to his commendation the other piece from the turning of the wall b Or from the corner as v. 19. unto the door of the house c Unto that part of the Wall which was over against or next to this door of Eliashib the high priest 21 After him repaired Meremoth the son of Urijah the son of Koz another piece from the door of the house of Eliashib even to the end of the house of Eliashib d Therefore the door was not in the middle of the House as now they commonly are but at one end of it 22 After him repaired the priests the men of the plain e Either of the plairs of Iordan or of the plain country round about
Ierusalem as it is called ch 12. 28. And they are thus called because they or their Parents either were born or now did or formerly had dwelt in those parts whence they came to Ierusalem when the service of the Temple required it 23 After him repaired Benjamin and Hashub over against their house after him repaired Azariah the son of Maasejah the son of Ananiah by his house 24 After him repaired Binnui the son of Henadad another piece from the house of Azariah unto the turning of the wall even unto the corner 25 Palal the son of Uzai over against the turning of the wall f In a part of the Wall which jutted out as the tower here following did and therefore was opposite to or over against that turning and the tower g Or even the tower which lieth out from the kings high house h Either from the Royal Palace or from some other smaller House which the King formerly built there either for prospect or for defence that was by the * Jer. 32. 2. 33. 1. 37. 21. court of the prison i A place oft mentioned of which see Ier. 32. 2. 38. 7 13. after him Pedajah the son of Parosh 26 Moreover the Nethinims dwell in * 2 Chr. 27. 3. ‖ Or the tower Ophel k Or who dwelt in Ophel for this seems to be onely a description of the persons whose work follows unto the place over against * Ch. 8. 3. 12. 37. the water-gate l So called because by that Gate Water was brought in either by the People for the use of that part of the City or rather by these Nethinims who were Gibeonites for the uses of the Temple for which they were drawers of Water Jos. 9. 21. toward the east and the tower that lieth out 27 After them the Tekoites m The same spoken of before v. 5. who having dispatched their first share sooner than their Brethren had done theirs freely offered their help to supply the defects of others who as it seems neglected that part of the work which had been committed to them And this their double diligence is noted both for the greater shame of their Nobles who would not do any part of it v. 5. and for their own greater honour who were so far from being corrupted by the bad Example of their Nobles that they were rather quickened and enflamed to greater Zeal and Industry in this publick and pious work repaired another piece over against the great tower that lieth out even unto the wall of Ophel 28 From above * 2 Kin. 11. 16. Jer. 31. 40. the horse-gate n Not that belonging to the Kings Palace 2 Chr. 23. 15. but one of the Gates of the City so called either because nigh unto that were many Stables for Horses or because the Horses commonly went out that way to their watering place repaired the priests every one over against his house 29 After them repaired Zadock the son of Immer over against his house after him repaired also Shemajah the son of Shechaniah the keeper of the east-gate o To wit of the City or of the Temple which being the chief Gate was committed to his particular Care and Custody 30 After him repaired Hananiah the son of Shelemiah and Hanun the sixth son of Zalaph another piece after him repaired Meshullam the son of Berechiah over against his chamber p Or chambers the singular number for the plural 31 After him repaired Malchiah the gold-smiths son unto the place of the Nethinims and of the merchants over against the gate Miphkad and to the ‖ Or corner chamber going up of the corner 32 And between the going up of the corner unto the sheep-gate repaired the goldsmiths and the merchants CHAP. IV. 1 BUt it came to pass that when * Ch. 2. 10. Sanballat heard that we built the wall he was wroth and took great indignation and mocked the Jews a Pretending contempt in his words when he had grief in his Heart 2 And he spake before his brethren b Tobiah v. 3. and Geshem ch 2. 19. and others whom he calls his brethren because of their conjunction with him in office and interest and the army of Samaria c Whom he designed hereby to incense against them or at least to understand their minds herein and said What do these feeble Jews will they †Heb. leave to themselves fortifie themselves will they sacrifice will they make an end in a day d Do they intend to begin and finish the work and keep the feast of dedication by sacrifice all in one day for if they spend any long time about it they cannot think that we and the rest of their Neighbours will suffer them to do it Thus he persuaded himself and his companions that their attempt was ridiculous and this mistake kept him from giving them any disturbance till it was too late So God infaruated him to his own grief and shame and to the advantage of his people will they revive the stones out of the heaps of the rubbish e Will they pick up their broken stones out of the ruines and patch them together for other materials they want which are burnt f i. e. Which stones were burnt and broken or consumed to powder to wit by the Chaldeans when they took the City See on ch 1. 3. 3 Now Tobiah the Ammonite was by him and he said even that which they build if a fox go up g He mentions the Foxes because they were very numerous in those parts and because in the late desolations the Foxes did walk in the Mount and City of Zion Lamen 5. 18. wherewith he seems to upbraid them he shall even break down their stone-wall h It is so low that a Fox can easily get to the top of it and so weak and done so hastily and carelesly that the least thrust will tumble it down 4 Hear O our God for we are †Heb. despite despised and turn their reproach upon their own head i Let them be really as contemptible as they represent us to be This and the following requests may seem harsh but they were both just as being directed against such malicious inveterate and implacable enemies to God and to his People and necessary for the vindication and defence of Gods Honour and Worship and People and give them for a prey in the land of captivity k let them be removed from our Neighbourhood and carried into Captivity and there let them find no favour but further severity Or give them for a prey to their enemies and let these carry them into the land of captivity 5 And * Psal. 109. 14. 15. cover not their iniquity and let not their sin be blotted out from before thee l Let their wickedness be in thy sight so as to bring down deserved judgments upon them that
I have done for this people p As I have done thy People good for thy sake so do me good for thine own sake for thou art pleased and hast promised graciously to reward us according to our works and to mete to men the same measure which they mere to others CHAP. VI. 1 NOw it came to pass when Sanballat and Tobiah and Geshem the Arabian and the rest of our enemies heard that I had built the wall and that there was no breach left therein though at that time I had not set up the doors a Not all of them See on ch 3. 1 2 3. upon the gates 2 Then Sanballat and Geshem sent unto me saying Come let us meet together b To consult about the common Service of our Master the King of Persia or to make a friendly accommodation in some one of the villages in the plain of Ono c A City in the Tribe of Benjamin of which see chap. 11. 35. and 1 Chron. 8. 12. But they thought to do me mischief 3 And I sent messengers unto them saying I am doing a great work d He tells them one but not the onely nor the principal reason of his refusal because his coming might cause the work to cease not only by the neglect of it during his absence but by his death which they by this means might compass though he thought it not fit to express so much to them so that I cannot come down why should the work cease whilest I leave it and come down to you 4 Yet they sent unto me four times after this sort and I answered them after the same manner 5 Then sent Sanballat his servant unto me in like manner the fifth time with an open letter e Thereby bidding open defiance to him as before he had used secret practices and intimating that he would do that by manifest force which he had intended to do by sudden surprize in his hand 6 Wherein was written It is reported among the heathen f The neighbouring People whom you proudly and disdainfully call Heathens or Gentiles and ‖ Or 〈◊〉 ver 2. Gashmu g Called Geshem v. 1. Who affirmed it and would prove it saith it that thou and the Jews think to rebel for which cause thou buildest the wall that thou maist be their king according to these words h i. e. According to these reports or that thou maist justifie and verifie these rumours Others according to these things i. e. when these things which thou art now doing shall be finished But the first sense seems most agreeable to the use of the same words in the next verse 7 And thou hast also appointed prophets to preach of thee at Jerusalem saying There is a king in Judah i We have now a King of our own Nation and are free from the Bondage of a forreign yoke and now shall it be reported to the king according to these words Come now therefore and let us take counsel together k That we may impartially examine the matter that either thy Innocency may be cleared and false accusations may be prevented or if thou art guilty the King may be informed 8 Then I sent unto him saying There are no such things done as thou saist but thou feignest them out of thine own heart 9 For they all made us afraid l i. e. They endeavoured to do so and actually did terrifie some persons saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands 10 Afterward I came unto the house of Shemajah the son of Delajah m Probably one of the chief of the Priests 1 Chron. 24. 26. the son of Mehetabel who was shut up n In his chamber adjoining to the Temple upon pretence of singular Devotion Sequestration from the World and special acquaintance and much communion with God in his retirements after the manner of the Prophets and withal of certain knowledg which he had by the Spirit of God and of Prophecy concerning their approaching danger from which they could be safe no where but in the Temple which the very heathens owned for a Sanctuary which they might not violate and he said Let us meet together in the house of God within the Temple o For the danger is so near that we cannot safely tarry here so long as to consult what to do in this juncture His design herein was partly to discourage and disgrace Nehemiah and thereby to strike a dread into all the People and give a speedy and full stop to the work partly to prepare the way for the Enemies to assault and take the City whilest Nehemiah was shut up and unable to give them any opposition partly to justifie their accusation of Nehemiah to the King by his flight upon it and partly that there by the help of other Priests who were conscious of his plot he might either destroy him or secure his person till the City by some of his complices were betrayed into the Enemies hands and let us shut the doors of the temple for they will come to slay thee yea in the night will they come to slay thee 11 And I said should such a man as I p â—… the chief Governour upon whose presence and Counsel and conduct the very Life and Being of the whole City and Nation in a great measure depends I who have professed such Resolution and Courage and Confidence in God I who have had such eminent experience of Gods gracious and powerful Assistances of his calling me to this employment and carrying me through it when our danger was greater than now it is Shall I now dishonour God and Religion and betray the People and City of God by my cowardize God forbid This is not the counsel of God nor of a Friend but a Plot of mine Enemies as it here follows flee and who is there that being as I am would go into the temple to save his life q As if I had an evil Cause or Conscience as if I were a a malefactor who fled thither for refuge as if I durst not trust God with my preservation except I went into the Temple which it is not lawful for me being no Priest to do I will not go in 12 And lo I perceived r Partly by considering the sinful Nature and pernicious consequence of this Counsel partly by the suggestion of Gods Spirit whose counsel and help I sought in this matter and partly by the event which discovered that there was no such danger from the approach of the Enemy as was pretended that God had not sent him but that he pronounced this prophecy against me for Tobiah and Sanballat had hired him 13 Therefore was he hired that I should be afraid and do so and sin s By going into a place forbidden to me and that in such a time and manner and upon such an occasion which would
that this was done with manifest contempt both to God and Men. 17 Then I contended with the nobles of Judah c i. e. Their chief Men and Rulers whom he chargeth with this sin because though others did it it was by their countenance or connivance and they should and might have punished and restrained it and said unto them What evil thing is this that ye do and prophane the sabbath-day 18 Did not your fathers thus and did not our God bring all this evil upon us d Which you so well and sadly remember that I need not tell you the particulars and upon this city yet ye bring more wrath upon Israel by prophaning the sabbath 19 And it came to pass that when the gates of Jerusalem * Lev. 23. 32. began to be dark e Which was about Sun-setting by reason of the Mountains which were round about and near Ierusalem Psa. 125. 2. before the sabbath I commanded that the gates should be shut and charged that they should not be opened till after the sabbath and some of my servants set I at the gates f Out of a diffidence in those to whom the keeping of the Gates was committed * â—…er 17. 21. that there should no burthen be brought in on the sabbath day 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice 21 Then I testified against them and said unto them Why lodg ye †〈◊〉 〈◊〉 about the wall if ye do so again I will lay hands on you g I will punish you and seize your goods For this was a temptation 〈◊〉 or needy Jews that lived in or near the City to 〈◊〉 〈◊〉 of buying their commodities which then they might 〈◊〉 more advantage From that time forth came they no more on the sabbath 22 And I commanded the Levites that they should 〈◊〉 themselves h Partly because the work they were now set upon though common in its nature yet was holy in design of it and had respect unto the Sabbath and partly because the day in which they were to do this was the Sabbath day for the observation whereof they were obliged to prepare and purifie themselves and that they should come and keep the gates i Either 1. The Gates of the Temple But a particular command was superfluous in that case because it was their constant work and charge to do this both Sabbath-days and every day Or rather 2. The Gates of the City for of them he spake last v. 19. and not daring to trust the common Porters of those Gates not being able always to employ his men in that work he committeth the charge of them for the present season and upon the Sabbath-days to the Levites to whom the care of sanctifying the Sabbath did properly belong to sanctifie the sabbath-day Remember me O my God concerning this also and spare me according to the ‖ 〈◊〉 〈◊〉 greatness of thy mercy k Whereby he intimates that though he mentioned his good works as things wherewith God was well-pleased and which he had promised to reward yet he neither did nor durst trust to their merit or his own worthiness but when he had done all he judged himself an unprofitable servant and one that needed Gods infinite Mercy and Indulgence to pardon all his sins and particularly those infirmities and corruptions which adhered to his good deeds 23 In those days also saw I Jews that †Or had made to dwell with them * Ezra 9. 2. had married wives of Ashdod l A City of the Philistines 1 Sam. 5. 1 2 c. of Ammon and of Moab 24 And their children spake half in the speech of Ashdod and †Heb. they discerned not to speak could not speak in the Jews language but according to the language †Heb. of people and people of each people m Which their Mothers instilled into them together with their Principles and Manners 25 And I contended with them and ‖ Or reviled them cursed them n i. e. Caused them to be excommunicated and cast out of the society and priviledges of Gods people This and the following punishments were justly inflicted upon them because this transgression was contrary both to a very plain and express Law of God and also to their own late solemn Covenants and Promises of which see Ezra 10. Nehem. 10. 30. and smote o i. e. I caused them to be beaten with stripes according to the Law Deut. 25. 2. certain of them p Such whose faults were most aggravated by their quality or other circumstances to whom he added this punishment over and besides the former and pluckt off their hair q Or shaved them The hair was an Ornament and Ensign of Liberty amongst the Eastern Nations and baldness was a disgrace and token of slavery and sorrow See Isa. 3. 24. 15. 2. Ier. 48. 37. Ezek. 29. 18. and made them swear by God saying Ye shall not give your daughters unto their sons nor take their daughters unto your sons or for your selves 26 Did not Solomon king of Israel sin by these things yet * 1 Kin. 3. 13. 2 Chr. 1. 12. among many nations was there no king like him who was * 2 Sam. 12. 24. beloved of his God and God made him king over all Israel * 1 Kin. 11 1. c. nevertheless even him did outlandish women cause to sin 27 Shall we then hearken unto you r Shall we justifie your action by permitting or not punishing it God forbid to do all this great evil to transgress against our God in marrying strange wives 28 And one of the sons of Jojada s Said by Iosephus to be that Manasses who by Sanballats interest procured Liberty to build the Samaritan Temple in mount Gerizim to which those Priests who had married strange Wives or been otherwise criminal betook themselves and with or after them others of the people in the same or like circumstances the son of Eliashib the high priest was son in law to Sanballat the Horonite therefore I chased him from me t i. e. From my Presence and Court and from the City and Temple and all the priviledges of the Priesthood and from the whole Congregation and Church of Israel whereof I am a member 29 Remember them O my God †Heb for the defilings because they have defiled the priesthood and * Mal. 2. 4. the covenant of the priesthood u That Covenant made between me and his Progenitors for themselves and their Posterity whereby I promised to give them an everlasting Priesthood Numb 25. 12 13. and they covenanted with me that they would faithfully and holily execute that sacred Function according to the rules which I gave them whereby among other things they were enjoyned to keep themselves pure from all unlawful marriages and from all other things which might
the City of David 2. Sam. 5. 7 9. and made it the head of his Kingdom But in a more large and improper sence it is frequently put for the City Ierusalem Psal. 48. 12. 87. 2 110. 2. and for the Temple of Ierusalem Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. which was built upon the hill of Moriah which was either a part of mount Sion or another hill adjoyning to it and for the Church of the Iews Psal. 65. 1. 69. 36. 97. 8. and for the Christian Church Heb. 12. 22. Revel 14. 1. And by these things it is plain why Sion is here called Gods holy Hill 7. I will declare z Or publish that all people concerned may take notice of 〈◊〉 and submit to it upon their peril Publication or promulgation is essential to all laws or statutes ‖ Or 〈◊〉 â—… deâ—… the decree a Or concerning the 〈◊〉 i. e. the will or pleasure and appointment of God concerning my advancement into the throne and the submission and obedience which the people here following shall yield to me the LORD hath said unto me * Act. 1â—… 33. Heb. 1. 5. Thou art my son b Which though it may in some sort be said to or of Dâ—…id who was in some respects the son of God and begotten by him as all believers are Iohn 1. 12. 1. Iohn 3. 9. Iâ—…m 1. 18. yet much more truly and properly belongs to Christ who is commonly known by this title both in the old and new Testament as Prov. 30. 4. Hose 11. 1. Mat. 2. 15. and 3. 17. and 4. 3. 6. and oft elsewhere and to whom this title is expresly appropriated by the holy Ghost who is the best interpreter of his own words Act. 13. 33. Heb. 1. 5. and 5. 5. and to whom alone the following Passages belong this day have I begotten thee c This is also applied by some to David and so this day is the day of his inauguration when he might be said to be begotten by God inasmuch as he was then raised and delivered from all his troubles and calamities which were a kind of death and brought forth and advanced to a new kind of life of royal state and dignity and so this was the birth-day tho not of his Person yet of his Kingdom as the Roman Emperors celebrated a double birth-day first the Emperor when he was born and then the Empires when he was advanced to the Empire But this is but a lean and far-fetched and doubtful Sence and therefore not to be allowed by the laws of Interpretation when the words may be properly understood concerning Christ. And so this may be understood either 1. Of his eternal generation This day from all eternity which is well described by this day because in Eternity there is no succession no yesterday no to morrow but it is all as one continued day or moment without change or flux upon which account one day is said to be with the Lord as long as a thousand years and a thousand years as short as one day 2 Pet. 3. 8. or rather 2. Of the manifestation of Christ's eternal Son-ship in time which was done partly in his birth and life when his being the son of God was demonstrated by the Testimony of the Angel Luke 1. 32. and of God the father Mat. 3. 17 and 17. 5. and by his own words and works but principally in his Resurrection which seems to be here mainly intended of which day this very place is expounded Acts 13. 33. When Christ was in a most solemn manner declared to be the son of God with Power Rom. 1. 4. And this day or time Christ might very well be said to be begotten by God the Father partly because the Resurrection from the dead is in Scripture called a regeneration or second birth Mat. 19. 28. as well it may being a restitution of that very being which mâ—…n received by his first birth and that by the peculiar and mighty power of God partly because in this respect Christ is called the first-begotten of the dead Revel 1. 5. and partly because of that common observation That things are oft said to be done in Scripture when they are only declared or manifested to be done of which see Instances Gen. 41. 13. Ier. 1. 10. Ezek. 43. 3. and elsewhere 8. * Psal. â—…2 8. Ask of me d Claim or demand it of me as thy right by my promise and thy birth and purchase and I shall give thee the Heathen for thine inheritance e To be possessed and enjoyed by thee in a manner of an Inheritance to wit constantly surely and perpetually and the uttermost parts of the earth f Either 1. the whole land of Canaan from one end of it to the other as this Phrase is used Psal. 61. 2. and 72. 8. which is but a very narrow sence and that was but a very small Kingdom and no way agreeable to those magnificent expressions here used Or rather the whole world not only the Jewish Nation but the Gentiles also as this phrase is almost universally used in the old Testament as Psal. 19. 4 and 22. 28. and 46. 10. and 65. 5. Isa. 40. 28 and 45. 22 c. And so these words declare the great amplitude of the Kingdom of the Messiah for thy Possession 9. * Rev. 2. 27. 19. 15. Thou shalt break them g i. e. Those people that will not quieâ—…ly submit to thee shall be crushed and destroyed by thee with a rod of Iron h With thy mighty power which they shall never be able to resist thou shalt dash them in pieces like a potters vessel 10. Be wise i Understand your true interest now k Whilest you have time and space for repentance and submission therefore O ye kings l You and your people But he speaks of and to Kings only partly because they most needed he admonition as presuming upon their own power and greatness and thinking it below them to submit to him partly because their authority and example could do much with their people and parâ—… to 〈◊〉 〈◊〉 greatness of thiâ—… Monâ—…rch and 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 Lord of Lords be instructed ye judges m Or 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 Kings in the former branch of the earth 11. Serve the LORD with 〈◊〉 n i. e. with reverence and an awful sence of his great and glorious Majesty as very careful and diligent to 〈◊〉 〈◊〉 and affraid to offend him and rejoyce o Do not 〈◊〉 his yoke 〈◊〉 dishonour and grievance but know that it is a greater 〈◊〉 and happiness to be the subjects of this King than to 〈◊〉 Emperors of the greatest Empire and accordingly rejoyce in it and bless God for this inestimâ—…ble grace and benefit with trembling p This is added to express the quality of this joy to which he calls them and to distinguish
8. and all 〈◊〉 shall 〈◊〉 their Hâ—…s for joy as it is v. 1. for the shields of the earth x Either 1. The protection of the People of all the Earth Or rather 2. Their Princes or Rulers who are fitly called Shields Hâ—…se 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People to defend them from all Oppression and Injuries These saith he are the â—…rds i. e. At his disposal or subject to his Dominion both as to their Hearts and Kingdomâ—… And so this is here Conveniently added as the Reason of that great and improbable Event sorâ—… told in the foregoing Words that the Princes of the People which of all others were most lofty and wilful and incorrigible should joyn and subject themselves to the Lord and to his Church belong unto God he is greatly exalted y By this means God shall be greatly Glorified and appear to be far above all the Princes of the World and above all other Gods PSAL. XLVIII THE ARGUMENT This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God to the City of Jerusalem from some potent Enemy and dâ—…eadful Danger Either that in Johoshaphat's time 2 Chron. 20. or that under Hezekiah 2 Kings 18. and 19. In both which times they were Holy Prophets by some of whom this Psalm might be made A song and Psalm a Of which see on Psal. 30. which hath the same Title for the sons of Korah ‖ Or of 1 GReat is the LORD and greatly to be praised in the city of our God b In Ierusalem which he hath chosen for his dwelling Place in the mountain of his holiness c i. e. In his holy Mountain either Zion where the Ark and Tabâ—…rnacle was Or rather Moriah where the Temple now was Although both of them are supposed by some to be but one Mountain having two Tops and it is certain that both are frequently called by one Name to wit Zion 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9. 11. 16. Beautiful for situation the joy of the whole earth d Ierusalem may be so called here as it is also Lament 2. 15. not actually as if all People did rejoyce in it or for it but Fundamentally or Causally because here was very great cause or ground of rejoycing for the Gentile World if they had understood themselves or their true Interest Because here God was graciously present and ready to hear and Answer the just Desires and Prayers not onely of the Israelites but of any stranger of what Nation soever according to Soâ—…mon's Prayer 1 Kings 8. 41. c. and here the Gentiles might find that God whom like blind Men they groped for as the Greek Phrase implies Act. 17. 27. and here they might be informed of the Nature and Properties as also of the Mind and Will of the Almighty and everlasting God of which they were so grossly Ignorant and of that Messias who was the Dâ—…sire of and Consequently matter of great Joy unto all Nations Hagg. 2. 7. and 2. Prophetically because the â—…ful Doctrine of the Gospel was to go from thence unto all Nations of which see Iâ—…a 2. 2 3. Mich. 4. 1 2. yet these Words may be and are by others rendred and understood thus the Ioy of the or this for here is an Emphatical Article whole Land is mount Zion on the sides of the north e i. e. Which is on the Northern part of Ierusalem But because Iosephus and some others affirm thâ—…t Mount Zion stood Southward from Ierusalem this Clause possibly may be added to signifie that Zion is not here to be understood strictly and Properly for that Mountain or part of the Mountain so called but for that other Mountain or part of the same Mountain upon which the Temple was built which was strictly called Moriah but is here called Zion because that Name was far better known in Scripture as being oft put for the Temple as Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. Lam. 5. 18. and for the whole City and for the Church of God in a multitude of places of Scripture * Math. 5. 35. the city of the great king f i. e. The City of God as it was now called v. 1. who justly calls himself a great King Mal. 1. 14. as being King of Kings and Lord of Lords Revel 19. 16. 3. God is known in her palaces g To his People by sensible and long Experience and to all neighbouring Nations by their own Observation for a refuge h i. e. In the Habitations or to the Inhabitants of that City Possibly he may here point at the Kings Palace and the Temple which was the Palace of the King of Heaven which two Palaces God did in a singular manner Protect and by Protecting them he Protectâ—…d the whole City and People i Uader whose shadow we are more safe and secure than other Cities are with their great Rivers and impregnable Fortifications 4. For lo the kings i Either those Kings Consederate against Iohoâ—…haphat 2 Chron. 20. or tâ—…e Assyrian Princes whom they Vain-Gloriously called Kings Iâ—…a 10. 8. were assembled they passed by k In their March towards Ierusalem Or they pasâ—… away i. e. Departed without the Success which they desired and Considently expected together 5. They saw it l Thâ—… 〈◊〉 〈◊〉 look upon it but not come into it nor shoot an 〈◊〉 tâ—…re nor cast a Bank against it as is said upon this or the like Occasion 2 Kings 19. 32. and so they marvelled m Not so much at the structure or strength of the City as at the wonderful Works wrought by God on their behalf they were troubled and hasted away n See 2 Kings 19. 35. 6. Fear took hold upon them there and pain o Partly at the Tidings of Tirhakah's coming against them 2 Kings 19. 9. and Partly for that Terrible slaughter of their Army there v. 35. as of a woman in travail 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact for we Read of no Ships in those Expeditions to which this Psalm relates nor did any Ships come near Ierusalem because that was aâ—… a great Distance from the Sea and from any navigable River running into the Sea but onely added by way of Illustration oâ—… Allusion The Sence is Thou didst no less violently anâ—… suddenly destroy these Proud and Raging Enemies of Ierusalem than sometimes thou destroyest the Ships at Sea with a fierce and Vehement Wind such as the Eastern Winds were in those Parts Exod. 14 21. Iob. 27. 21. Ier. 18. 17. Ezek. 27. 26. The Words are and may be rendred thus Thou diast break them as such Ellipsis of the Pronoun and of the note of similitude being very frequent as I have again and again shewed the Ships of the
Comparatively of which see on Psal. 40. 6. and with particular respect to David's Crimes of Murder and Adultery which were not to be expiated by any Sacrifice but by the Law of God were to be punished with Death Thou requirest more and better Sacrifices which here follow ‖ 〈◊〉 that I 〈◊〉 give it else would I give it x Else I should have spared no cost in that kind thou delightest not in burnt-offering 17. * 〈◊〉 57. 15. â—… 66. 2. The sacrifices y This is instead of or of more Value than many Sacrifices of God z Which God in such Cases as mine requires and will accept in which Sence we Read of the Works of God Ioh. 6. 28. are a broken spirit a broken and a contrite heart a i. e. An Heart deeply afflicted and grieved for sin humbled under the Sence of God's displeasure and earnestly seeking and willing to accept of Reconciliation with God upon any Terms See Isa. 57. 15. and 61. 1. and 66. 2. Mat. 11. 28. This is opposed to that hard or slony Heart of which we Read so oft which signifies an Heart insensible of the Burden of sin stubborn and Rebellious against God impenitent and incorrigible O God thou wilt not despise b i. e. Thou dost highly approve as such negative Phrases oft signifie as hath been formerly proved 18. Do good in thy good pleasure c unto Sion d Synecdochically put for Ierusalem as the next Clause explains it and both put for the whole People of Israel and Church of God whom I have highly scandalized and injured already and exposed to the Danger of utter Destruction which thou mightest inflict upon them for the sins of their King as thou usest to do in like Cases build thou the walls of Jerusalem e Perfect the Walls and Buildings of that City and especially let the Temple be built and established in this City notwithstanding its Pollution by my sins which I pray thee to Purge away Or For or according to for the Hebrew prefix Beth is frequently used both those ways thy good Grace or Favour or Pleasure i. e. Thy free and rich Mercy and thy gracious Purpose and Promise made to and concerning Zion Of which see Psal. 132. 14. and do not repent of it nor retract it as I have given thee cause to do 19. Then f When thou hast granted my humble Requests expressed in the former Verses when thou hast renewed and Pardoned and Comforted me and restored thy Favour unto thy People and this City shalt thou be pleased with * Mal. 3. 3. the sacrifices g Which now for our sins thou mayst justly reject and abhor of righteousness h Which I and thy People being justified and reconciled to thee shall offer with sincere and Penitent Hearts These are opposed to the Sacrifices of the Wicked which God abhors Prov. 15. 8. Isa. 1. 11. c. with burnt-offering and * 1 Sam. 7. 9. whole burnt-offering then shall they i i. e. They who by thy appointment are to do that Work the Priests in the Name and on the behalf of thy People offer bullocks k The best and costliest Sacrifices and that in great Numbers in Testimony of their gratitude to God for thy great Favour in pardoning mine and their sins and preventing that Total Ruin which we had reason to expect and Fear upon that Account upon thine altar PSAL. LII To the chief musician Maschil a Psalm of Davidâ—… * 1 Sam. 22. 〈◊〉 when Doeg the Edomite a So called Either 1. Because he was born or bred in Edom Or 2. From his Treacherous and Bloody disposition for which the Edomites are infamous in Scripture as the Israelites are called Sodom and Gomerrah Isa. 1. 10. came and told Saul and said unto him David is come to the house of Ahimelech 1. WHy boastest thou thy self b As if thou hadst done a great Exploit which none else durst undertake and thereby established the Crown upon Saul's Head and thy self in his Favour and broken all David's Designs by striking a Terror into all his Favourers by this sad Example in mischief O mighty man c He speaks Ironically O Valiant Captain Oh glorious Action To kill a few Weak and unarmed Persons in the Kings Presence and under the Protection of his Guards Surely thy Name will be Famous to all Ages for such Heroical Courage the goodness of God endureth †Heb. all the day continually d God's Love and Favour to his People and in particular to me is not fading and inconstant but everlasting and unchangeable and therefore not to be hindred or defeated by any wicked Designs or Practises And therefore though he hath permitted thee and may do others to Rage for a season yet he will defend and in due time deliver his People 2. Thy tongue deviseth e i. e. Expresseth what thy wicked Mind had devised Thus Skilfulness is ascribed to those 〈◊〉 which are governed by a skilful or prudent Man Psal. 78. last This Word implies that Doeg's Words were not uttered rashly and unadvisedly but with Premeditated malice and a mischievous Design which he waited for an Opportunity to Execute and therefore he readily took the first occasion which offered it self mischiefs * Psa. 57. 4. 59. 7. 64. 3. like a sharp rasor working deceitfully f Wherewith a man pretending onely to shave off the Hair doth suddenly aâ—…d unexpectedly cut the Throat So Doeg pretended onely to Vindicate himself from the Imputation of Disloyalty 1 Sam. 22. 8. but really intended to expose the Priests who were Friends to David to the Kings fury and Cruelty 3. Thou lovest evil more than good g Evil and Good may be here taken Either 1. Morally Thou lovest Wickedness and not Goodness for so Comparative passages are oft meant as Psal. 118. 8. It is better to trust in the Lord then to put Confidence in Man i. e. It is good to trust God but it is not good to trust Man for this is absolutely forbidden Psal. 146. 3. Ier. 17. 5. Or 2. Physically Thou lovest to speak or Act to the hurt and Ruin of others rather than to their Benefit Thou mightest without any Danger to thy self have been silent concerning 〈◊〉 's Fact or have put a Favourable Construction upon it but thou hast chosen rather to mis-represent and Aggravate it He saith thou lovest to imply that he did this not by any Constraint or Necessity but by choice and with Complacency and out of a Love to mischief and lying h Whereof Doeg was guilty Partly in reporting that hi i. e. Abimeâ—…ech enqqired of the Lord for him David 1 Sam 22. 10. which he did not Ch. 21. where all that History is recorded and Partly in putting a false Interpretation upon what he did in giving him Victuals and a Sword as if he had done it knowingly and in
12â—… and the onely true Rule of thy Worship and the onely true way to man's happiness unite my heart r Ingage and knit my whole heart to thy self and service and deliver me from inconstancy and wavering that I may not at any time nor in the least degree be withdrawn from thee either to any corrupt Worship or to the love and pursuit of the lusts or vanities of this present evil world to fear thy name 12 I will praise thee O Lord my God with all my heart and I will glorifie thy name for evermore s Either 1. If thou grantest my request Verse 11. Or 2. Because thou hast done what is expressed Verse 13. 13 For great is thy mercy toward me and thou hast delivered my soul t My person or life as in the next Verse from †Heb. Hell beneath Psal. â—…6 10. the lowest hell u Either 1. From hell properly so called Or rather 2. From extreme and desperate dangers and miseries by comparing this with Deut. 32. 22. and with Psal 88. 6. Thou hast laid me in the lowest the same word in the Hebrew which is here pit Where by the pit he means as is evident and confessed the grave which is commonly called Scheol the word here used 14 O God * Psal. 54. 3. the proud are risen against me and the assemblies of †Heb. terrible violent men have sought after my soul and have not set thee before them x They have no reverence nor regard for thee neither for thy word which hath conferred the Kingdom upon me nor for thine all-seeing Eye which beholds all their wicked devises and practises against me nor for thy justice which will undoubtedly bring their mischief upon their own heads 15 * Exod. 34. 6. Numb 14. 18. Nehem. 9. 17. Psal. 103. 8. and 145. 8. Joel 2. 13. Verse 5. But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy y To wit to thy People and to me in particular and therefore thou wilst forget and forgive my manifold sins for which thou mightest justly reject me and make me to know thy breach of Promise and therefore thou wilst save me from my cruel Enemies and truth 16 O turn unto me and have mercy upon me give thy strength z To assist support and save me unto thy servant and save * Psal. â—…16 16. the son of thine handmaid ‖ Me who by thy gracious providence was born not of Heathen but of Israelitish Parents and therefore was in covenant with thee from my Birth and whose Mother was thy faithful Servant and did intirely devote me to thy Service 17 Shew me a token for good †Vouchsafe unto me some evident and eminent token of thy good will to me for the conviction of mine Enemies and mine own comfort that they which hate me may see it and be ashamed because thou LORD hast holpen me and comforted me PSAL. LXXXVII THE ARGUMENT This Psalm was doubtless composed after the Building of the Temple and as Learned Men think and it seems probable when the People were newly returned out of Babylon and laboured under many Discouragements about the returm of most of their Brethren and the Difficulties which they met with in the rebuilding of their Temple and City A Psalm or Song ‖ Or of for the sons of Korah 1 HIs foundation a Whose Foundation Either 1. The foundation i. e. the argument or matter of this Psalm or Song So these words are thought to be a part of the Title the words lying thus in the Hebrew Text For the sons of Korah a Psalm or Song whose foundation is in the holy mountains But 1. The Hebrew word rendred foundation is no where used in that sence 2. There is no example of any such like Title in the Book of the Psalms Or rather 2. Of the City or Temple of God of which he speaks in the following Verses And whereas the beginning is somewhat abrupt which seems to be the onely ground of the foregoing Exposition that is no unusual thing in Scripture and the Pronoun Relative such as this is is oft put without any foregoing Antecedent and the Antecedent is to be fetched out of the following Words or Verses As Numb 24. 17. I shall see him or it to wit the star which follows afterward Psal. 105. 19. his word i. e. the Lords Prov. 7. 8. to her house i. e. the harlot's mentioned Verse 10. And especially Cant. 1. 2. let him kiss to wit my beloved who is there understood but not expressed till Verse 14. And the ground of that abrupt and imperfect speech there seems to be the same with this here for as the Church was there in deep meditation and a great passion about her beloved which caused that abruptness of speech which is usual in such cases so the Psalmists thoughts were strongly fixed upon the Temple and City of God and therefore this Relative his had a certain Antecedent in his thoughts though not in his words The word foundations may possibly be emphatical because this Psalm might probably be composed when the foundations of the second Temple were newly laid and the old men who had seen the Glory of the former House were dejected at the sight of this of which see Ezra 3. 11 12. And so the meaning of this passage may be this Be not discouraged oh ye Jews that your Temple is not yet erected and built but onely the foundations of it laid and those too are mean and obscure in comparison of the Magnificence of your former Temple but take comfort in this that your Temple hath its foundations laid and those sure and firm sure in themselves because they are not laid in the sand nor in hoggy or fenny grounds but in the mountains and sure by divine establishment because those mountains are holy consecrated to God and therefore maintained and established by him Or he may use this word foundations in opposition to the Tabernacle which was moveable and without foundations to note the stability and perpetuity of this Building is * Psal. 48. 〈◊〉 in the holy mountains b Or among or within the holy mountains to wit in Ierusalem which was encompassed with mountains Psal. 125. 2. and in which were two famous mountains to wit Zion and Moriah Or the plural number is here put for the singular whereof we have seen examples formerly and mountains are put for the mountain either for the Mount Moriah upon which the Temple stood or for Mount Zion which is mentioned in the next Verse which is often taken in a large and comprehensive sence so as to include Moriah in which sence the Temple is said to be in Zion Psal. 74. 2. and 76. 2. Isa. 8. 18. 2 The LORD loveth the gates c of Zion d Largely so called as was now said to wit of Ierusalem which was built upon and near
Mount Zion He saith Zion rather than Ierusalem to intimate that he loved Ierusalem for Zions sake or for the Temple which is oft said to be in Zion which place he loved and chose for his peculiar dwelling place more than all the dwellings of Jacob e More than all other places of the Land of Canaan in which the Israelites dwelt For although the Tabernacle was for a season in some other parts of the Land yet the Temple the place of God's fixed residence was no where but in this City e i. e. The City gates being oft put for cities as Deut. 15. 7. and 16. 5. Psal. 9. 14. 3 Glorious things are spoken of thee O city of God f O Ierusalem though thou and thy Temple are yet in some sort in your ruines and desolate and contemptible not onely to thine enemies but also in the eyes of thine own People yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets as Isa. 62. 1 7. and 65. 18 c. and 66. 10 c. Zech. 1. 14 c. and 2. 4 12. and 8. 3 c. and 12. 2 c. Among other things it was â—…oretold that the glory of the latter house should be greater than of the former Hagg. 2. 9. All which Prophecies are to be understood as this place also is of a Spiritual and Evangelical Glory accruing to the Ierusalem as by the birth and presence of Christ in it so also by the accession of all People and Nations to it of which he speaks in the next Verse Selah 4 I will make mention g i. e. I will reckon or account them in the number of my Children and Subjects of * Psal. 89. 10. 〈◊〉 â—…1 9. Rahab h i. e. Egypt so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength or figure or shape is not material and Babylon i Under these two and Philistia the old and constant enemies of Israel he seems to understand all the keenest enemies of the Israel or Church of God who shall now be not onely reconciled but united to them which also was foretold under the similitude of the wolfs dwelling with the lamb c. Isa. 11. 6. to them k Or with or among them as the prefix â—…amed is frequently used that know me l To wit truly clearly affectionately and practically so as to love serve and obey me as this Phrase is very frequently used in Scripture And upon this account not onely Heathens but wicked Israelites are said not to know God as 1 Sam. 2. 12. and oft elsewhere behold m The notice of it as a thing new and strange and comfortable Philistia and Tyre with Ethiopia n The Nations on every side of them for Tâ—…rus was on the North Ethiopia or Arabia for that seems rather to be meant by Câ—…sh as hath been before observed on the South those nearest to them and those more remote from them that lived in the uttermost parts of the earth as this very Land is called Matt. 12. 42. this man was born there o Or saying this man c. for this cohereth with the first words thus I will make mention of Raâ—…ab c. saying this man i. e. these Men or People now mentioned the singular number put collectively for the plural and the Scripture oft speaks of a Nation as of one man as Psal. 25. 22. and 130 8. was born there or in her as it is expressed Verse 5. to wit in Zion born by Adoption and Regeneration See Ioh. 1. 12. and 3. 3 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church and into all their Priviledges 5 And of Zion p i. e. Of Ierusalem or the Church of God it shall be said q This and that man r i. e. Men of this and that Nation i. e. of every Nation indifferently Jews or Gentiles according to that prediction that Egypt and Assyria and Israel should be all joyned together and blessed and owned by God for his People Isa. â—…9 24 25. Heb. Man and man i. e. every man or all sorts of men without difference of Nations as this very Phrase man and man Lev. 17. 10. 13. is rendred every or what-man and as by day and day is meant every day or from day to day â—…st 3. 4. Psal. 61. 8. was born in her and the Highest himself shall establish her s And this shall not be a sudden and transient but a lasting work Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector and will finish the work which he hath begun b It shall be mentioned by God as was said Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God 6 The LORD shall count when he writeth up the people t Or his people So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word the Lord. The sence is when God the Maker and Governor of this City shall take a survey of all his Citizens and Subjects It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people Hence holy Men and true Israelites are said to be written among the living in Ierusalem Isa. 4. 3. Or in the writing of the house of Israel Ezek. 13. 9. that this man was born there Sclah 7 As well the singers as the players on instruments u There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles He describes Evangelical Worship by Legal Phrases and Customs as the Prophers frequently do shall be there all my Springs are in thee x i. e. In Zion or the Church These words may be here added as the burden or matter of the Song which these singers are supposed to have sung and that either 1. In their own names and in the name of all the Zionites or people of God So the sence is all our desires and delights are in thee all the springs of Mercy Grace and Glory flow to us onely in and thorow thee for springs or fountains are oft put for all precious or desirable things as Psal 36. 9 Isa. 12. 3. Hos. 13. 15. Or 2. In God's name whose words were frequently sung by the singers in the Old Testament 2. So the sence is all the Springs or Fountains of good things or of my Blessings are in Zion or in the Church out of which no true Blessings are to be expected or found And this seems best to suit with the Phrase my Springs partly because it seems more proper to call them God's Springs who is the author and giver of them than mens Springs
from my presence 8 I will * 〈◊〉 21. 12. early y Speedily and without delay as soon as I arise in the Morning or as soon as I am seated in the Throne that so I may both prevent all that mischief which otherwise they might do and hinder the infection of others by their evil example and discourage and deter all my Subjects from the like practices Heb. In the mornings i. e. every Morning as the same phrase is used also Iob 7. 18. Psal. 73. 14. Isa. 33. 2. The Morning was the time allotted for the exercise of judgment See Ier. 21. 12. destroy all the wicked of the land that I may cut off all wicked doers from the city of the LORD z Either 1. from Ierusalem which though now in the hands of the Jebusites he looks upon by an eye of faith as if he had it in possession which he designed for the chief and Royal City of his Kingdom and for the seat of the Ark and worship of God And therefore this place above all others was to be purged and preserved from wickedness and wicked men Or 2. from the whole Nation or Commonwealth of Israel for David did intend and was obliged to reform not onely that one City but his whole Kingdom which also may come under the name of a City as being combined and united under one Government for which reason the name of City is given both to the whole Church of Christ as Isa. 26. 1. Heb. 12. 22. Revel 20. 9. and to the great Anti Church the Kingdom of mystical Babylon Revel 11. 8 13. and 17. 18 c. PSAL. CII A Prayer ‖ 〈◊〉 〈◊〉 of the afflicted when he is overwhelmed and poureth out his complaint before the LORD a This Psalm contains a form of Prayer and Expostulation with God composed for the use of all true Israelites in the name and behalf of their Mother the Church of Israel It seems to have been composed in the time of their Captivity and near the end of it v. 13 14. But as the literal Ierusalem was a type of the spiritual or of the Church of God and of Christ and the rebuilding of the former a type of the reviving and edification of the latter so the Psalmist looks through that mercy of the rebuilding of the City of Ierusalem and the Temple to the further progress and to the end and perfection of that work which was in the coming of the Messiah by whom it was to be compleated and by whom the Gentiles were to be brought to the knowledge and worship of the true God 1 HEar my prayer O LORD and let my cry come unto thee 2 Hide not thy face from me in the day when I am in trouble encline thine ear unto me in the day when I call answer me speedily 3 For my days are consumed ‖ Or as some 〈◊〉 into 〈◊〉 Psal. 37. 〈◊〉 like smoke b Which passeth away in obscurity and swiftly and irrecoverably Or into smoke as Wood or any combustible matter put into the fire wasteth away in smoke and ashes and my bones c The most strong and solid parts of my body which seemed safest from the fire are burnt as an hearth d Either as an Hearth is heated or burnt up by the Coals which are laid upon it or as the Hearth being so heated burns up that which is put upon it 4 My heart is smitten and withered like grass e Which is smitten and withered by the heat of the Sun either whilst it stands or after it is cut down so that I forget to eat my bread f Because my mind is wholly swallowed up with the contemplation of my own miseries 5 By reason of the voice of my groaning * 〈◊〉 19. 20. 〈◊〉 â—… 8. my bones cleave to my ‖ Or 〈◊〉 skin g My flesh being quite consumed with excessive sorrows 6 * 〈◊〉 30. 29. I am like a pelican h Or bittern as the same word is translated Isa. 34. 11. Zeph 2. 14. It is a solitary and mournful Bird as also the Owl here following is in the wilderness I am like an owl of the desert 7 I watch and am as a sparrow i Which hath lost its Mate and then is very sad and solitary as some report although that be uncertain and improbable But this Hebrew word doth not onely signifie a Sparrow but in general any Bird as Levit 14. 4. Deut. 14. 11. Dan. 4. 9 11 30. And so it may here design any one or more sort of Birds which used to sit alone watching and mourning upon house-tops alone upon the house-top 8 Mine enemies reproach me all the day and they that are mad against me are sworn against me k Or and being mad or enraged at or against me they sweat against me they swear they will do me yet more mischief or they swear by me they make use of my name and misery in their forms of swearing and imprecation as when they would express their malicious and mischievous intentions against another they swear that they will use him or make him as miserable as a Jew See the like expressions Numb 5 21. Isai. 61. 15. Ier. 29. 22. 9 For l So this Verse gives a reason either of his great sadness expressed v. 6 7. or why they swore by him in the sence last given Or Surely as this Particle is oft used Or Therefore because of those bitter reproaches last mentioned I have eaten ashes like bread m The sence is Dust and ashes are as constant and familiar to me as the eating of my Bread I cover my head with them I sit yea lye down and roll my self in them as Mourners oft did 2 Sam. 13. 19. Iob 2. 8 12. and 16. 15. Isai. 47. 1. Mich. 1. 10. by which means the ashes might easily be mingled with their meat as tears were with their drink in the next Clause and * Psal. 42. 3. 8â—… 80. 5. mingled my drink with weeping n He alludes to the custom of mingling their Wine with Water 10 Because of thine indignation and thy wrath o Because I do not onely conflict with men but with the Almighty God and with his anger for thou hast lifted me up and cast me down p As a man lifts up a person or thing as high as he can that he may cast it down to the ground with greater force Or he aggravates his present reproach and misery by the consideration of that great honour and happiness to which God had formerly advanced him as Iob did ch 29. 30. and the Church Lam. 1. 7. 11 * Psal. 109. 23. 144. 4. Eccl. 6. 12. My days q Our hopes and comforts and happiness days being oft put for happy days or an happy state as Psal. 37. 18. Lament 5. 21. as elsewhere they are put more generally for the events which happen in those days in
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
answered Luke 24. 47. Acts 1. 4. 2. 1 2 c. and from whence it was to be sent forth into all the parts and kingdoms of the world to bring in the Gentiles which also the Prophets had foretold as Isa. 2. 3. and in diverâ—… of the foregoing Psalms as hath been already frequently observed and proved rule thou m Thou shalt rule the Imperative being here put for the future as it is Gen. 12. 12. Psal 37. 27. and oft elsewhere For this is not a command but a prediction or a promise that he shall rule Which he doth partly by his grace converting some and so ruling their hearts by his Word and Spirit and subduing their lusts in them and their external enemies for them and partly by his powerful providence whereby he defends his Church and people and subdues and punisheth all their adversaries in the midst of thine enemies n Who shall see it and do what they can to oppose thy dominion but shall never be able to hinder it but shall split themselves against it 3 Thy people o Thy subjects ‖ Or give free-will-offerings shall be willing p Heb. willingnesses i. e. most willing as such plural words are frequently used as Psal. 5. 10. 21. 7. Or freewill-offerings as the word properly signifies Whereby he may intimate the difference between the Worship of the Old Testament and that of the New They shall offer and present unto thee as their King and Lord not oxen or sheep or goats as they did under the Law but themselves their souls and bodies as living sacrifices as they are called Rom. 12. 1. and as freewill-offerings giving up themselves to the Lord 2 Cor. 8. 5. to live to him and to die and be offered for him The sence is Thou shalt have friends and subjects as well as enemies and thy subjects shall not yield thee a forced and seigned obedience aâ—… those who are subject to or conquered by earthly Princes frequently do of which see on Psal. 1â—… 44 45. but shall most willingly and readily and chearfully obey all thy commands without any dispute or delay or reservation and they shall not need to be pressed to thy service but shall voluntarily list themselves and fight under thy Banner against all thy enemies in the day of thy power q When thou shalt take into thy hands the rod of thy strength as it is called v. 2. and set up thy Kingdom in the World and put forth thy mighty Power in the preaching of thy Word and winning Souls to thy self by it Or in the day of thine army or forces when thou shalt raise thine Army consisting of Apostles and other Preachers and Professors of the Gospel and shalt send them forth to conquer the World unto thy self in the beauties of holiness r A dorned with the beautiful and glorious robes of Righteousness and true Holiness wherewith all new men or true Christians are cloathed Eph. 4. 24. compare Revel 19. 8 14. with various gifts and graces of Gods Spirit which are beautiful in the eyes of God and of all good men The last clause noted the inward disposition the willingness of Christs Subjects and this notes their outward habit and deportment Wherein there seems to be an allusion either 1. to the beautiful and glorious garments of the Levitical Priests all Christians being Priests unto God Rev. 1. 6. 1 Pet. 2. 5 9. Or 2. to the military robes wherewith Souldiers are furnished and adorned all Christians being Souldiers in the Christian warfare But the words are and may well be rendred thus in the beauties or glories of the Sanctuary i. e. by an usual Hebraism in the beautiful and glorious Sanctuary which is called the Holy and beautiful house Isa. 64. 11. either in the Temple at Ierusalem which was honoured with Christs presence whereby it excelled the glory of the first house according to Hagg. 2. 9. in which both Christ and the Apostles preached and by their preaching made many of these willing people or in Ierusalem which is oft called the Holy place or city by the same word which is here rendred Sanctuary or in the Church of God and of Christ which was the Antitype of the old Sanctuary or Temple as is evident from 1 Cor. 3. 16 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. And this place may be mentioned as the place either where Christs people are made willing and shew their willingness or where Christ exerciseth and manifesteth that power last mentioned * Or more than the womb of the morning thou shalt have c. from the womb of the morning thou hast the dew of thy youth s This place is judged the most difficult and obscure of any in this whole Book The words are diversly rendred and understood They are to be understood either 1. of Christ himself and that in respect either 1. of his Divine and eternal generation which may be called the dew of his youth or birth and which he may be said to have had from the womb of the morning before the first morning or light was created or brought out of its womb that is before the world was which is a common description of Eternity in Scripture Or 2. of his humane Nature and Birth and so the words may be thus rendred From the womb of the morning Or as it is rendred by divers others From the womb from the morning i. e. from thy very first birth thou hast or hadst the dew of thy youth i. e. those eminent blessings and graces wherewith thou wast enriched or thy youth or childhood was like the dew precious and acceptable Or rather 2. of Christs subjects or people of whom he evidently spoke in the former part of the verse wherewith these words are joyned And it seems not probable that the Psalmist after he had discoursed of Christs advancement to his Kingdom and his Administration of it and success in it both as to his enemies and friends would run back to his birth either Divine or humane both which were evidently and necessarily supposed in what he had already ready said of him But then these words may be read either 1. separately as two distinct clauses as they seem to be taken by our English Translators and by the Colon which they placed in the middle And so the first clause belongs to the foregoing words as noting the time when the people should be willing which having declared more generally in those words in the day of thy power he now describes more particularly and exactly that they should be so even from the morning or in a Poetical strain which is very suitable to this Book from the womb of the morning to wit of that day of his power i. e. from the very beginning of Christs entrance upon his Kingdom which was after his Resurrection and Ascension into Heaven and from the very first preaching of the Gospel after
compleatly save me not onely from my outward pressures but also from my sins from my dulness and deadness in thy service from all inclinations and temptations to Apostasie and impiety and from my other indispositions and corruptions against which he prayeth in divers parts of this Psalm and that at last thou wouldest crown me with eternal salvation in thy Kingdom which it is apparent that David did believe and expect and hath been already proved from divers passages of this Book O LORD and thy law is my delight 175 Let my soul live and it shall praise thee and let thy judgments s Either 1. thy providential dispensations whereby thou judgest and rulest the world punishing the wicked and protecting and delivering the godly Or 2. thy word or testimonies as this word most commonly signifies in this Psalm which are the onely ground of my hope in thy help help me 176 I * Isai. 53. 6. Luke 15. 4. have gone astray like a lost sheep t This is meant either 1. of sinful errours I have too often swerved from the path of thy precepts through mine own infirmity or the power of temptation or 2. of penal errours I have been banished by the power and tyranny of mine enemies from all my friends and relations and which is far worse from the place of thy worship and presence and forced to wander hither and thither hiding my self in mountains and caves and woods exposed to a thousand snares and dangers seek thy servant u As the shepherd doth his wandring sheep and bring me back into thy fold for I do not forget thy commandments PSAL. CXX A song * Neh. 9. 4. of degrees a Or of ascents as others render it and as the word properly signifies This Title is given to this and to the fourteen following Psalms concerning the reason whereof there are divers conjectures the chief of which are these either 1. because of the excellent matter of them as eminent persons are called men of high degree 1 Chron. 17. 17. For in them are contained as learned men have observed many doctrines or instructions of great use and importance and those delivered with extraordinary brevity and elegancy or 2. because they were sung upon the fifteen â—…egrees or stairs of the Temple which the Jewish Writers mention or at least upon some high place or 3. because they were sung with a very loud voice or 4. because they were sung by the Jews when they returned from Babylon and went up to Ierusalem Which some judge the more probable because it suits with the order of these Psalms whereof the first was to be used by them when they were preparing for their departure and suffered delays in it from the calumnies of their enemies the second in their journey the third upon their arrival at Ierusalem the fourth after the building of the City and Temple c. And although one of these Psalms is ascribed to David and another to Solomon yet they also as well as the rest might be applied to this use and so might this Psalm also though David first composed it upon another occasion or 5. from something which was peculiar in them either in the Poetry or in the manner of singing them But these things being now lost and unknown not onely to Christians but even to the Jews themselves we must be contentedly ignorant of this as well as of most other Titles of the Psalms and the rather because they do not at all concern the matter nor are they necessary to the understanding of them This Psalm seems to have been composed either 1. by David in the time of his persecution by Saul when he was exposed both to the swords and to the calumnies of his enemies of which two evils he complains in this Psalm or 2. by some other holy Prophet in a time of the Churches persecution 1 IN * 〈◊〉 2. 2. my distress I cried unto the LORD and he heard me 2. Deliver my soul O LORD from lying lips b From the unjust censures and malicious slanders of mine enemies who traduce me as an egregious hypocrite as a rebel and traitor and from a deceitful tongue c Which covereth mischievous designs with pretences of kindness 3 ‖ 〈◊〉 What shall 〈◊〉 〈◊〉 〈◊〉 give 〈◊〉 〈◊〉 or 〈◊〉 shall it 〈◊〉 thee What shall be given unto thee d Whosoever thou art who art guilty of these practices He applies himself severally to the consciences of every one of them Or he designs Doeg or some other person in Sauls Court eminent for this wickedness The sence may be this It is true thou dost me some mischief But what benefit dost thou get by it if all thy accounts be cast up For although thou mayst thereby obtain some favour and advantage from Saul yet thou wilt assuredly bring upon thy self the curse and vengeance of God and then thou wilt be no gainer by the bargain And to do mischief to another without benefit to thy self is an inhumane and diabolical wickedness or what †〈◊〉 added be done unto thee thou false tongue 4 ‖ 〈◊〉 It is as 〈◊〉 〈◊〉 arrows 〈◊〉 〈◊〉 mighty 〈◊〉 with coals 〈◊〉 〈◊〉 Sharp arrows of the mighty with coals of juniper e So this verse contains an answer to the question v. 3. and declares the slanderers recompence which is the wrath and vengeance of the mighty God which in Scripture and particularly in this Book is oft compared to arrows as Psal. 7. 13 14 c. and here to arrows of the mighty i. e. shot by the hands of a strong man and to coals Psal. 140. 11. and here to coals of juniper which being kindled burn very fiercely and retain their heat for a long time And the Psalmist may possibly express it in these words to shew the suitableness of the punishment to the sin as thy tongue shoots arrows for so calumnies are called Psal. 57. 4. 64. 3. and kindles coals so thou shalt bring Gods arrows and coals kindled by the fire of his wrath upon thy self But according to the other Translation which is in the margent this is a further declaration of the sin of calumny Though all things considered it doth thee no good yet it doth others much hurt to whom it is like sharp arrows c. 5 Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar f Mesech and Kedar are two sorts of people oft mentioned in Scripture and reckoned amongst the heathen and barbarous Nations But their names are not here to be understood properly for we do not read that either David or the Israelites in the Babylonish Captivity dwelt in their lands but onely Metaphorically as the ungodly Israelites are called Sodom and Gomorrha Isa. 1. 10. and Amorites and Hittites Ezek. 16. 3. 45. and as in common speech among us men of an evil character are called Turks or Iews And so he explains himself
And so all their designs shall be abortive and never come to perfection 7 Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8 Neither do they which go by say The blessing of the LORD be upon you k Which was an usual salutation given by passengers to reapers as Ruth 2. 4. So the meaning is It never continues till the harvest comes we bless you in the name of the LORD PSAL. CXXX A song of degrees This Psalm was composed by the Prophet when he was conflicting with horrors of his conscience for the guilt of his sins and imploring Gods mercy and pardon 1 OUt * Lam. 3. 5â—… Jon. 2. 2. of the depths a Being overwhelmed with deep distresses and terrors and ready to despair have I cried unto thee O LORD 2 Lord hear my voice let thine ears be attentive to the voice of my supplications 3 * Psal. 143. 2. If thou LORD shouldest mark iniquities b Observe them accurately and punish them severely as they deserve O LORD who shall stand c In thy presence or at thy Tribunal No man can acquit himself or escape the sentence of condemnation because all men are sinners Eccles. 7. 20. Iam. 3. 2. To stand is a judicial phrase and notes a mans being absolved oâ—… justified upon an equal tryal as Psal. 1. 5. Rom. 14. 4. where it is opposed to falling 4 But there is forgiveness with thee d Thou art able and ready to forgive repenting sinners that thou mayest be feared e Not with a slavish but with a child-like fear and reverence This grace and mercy of thine is the foundation of all Religion and Worship of thee in the world without which men would desperately proceed on in their impious courses without any thought of repentance 5 I * 〈◊〉 27. 14. 〈◊〉 1. wait for the LORD f That he would manifest his favour to me in the pardon of my sins my soul doth wait and in his word g Wherein he hath declared his merciful nature Exod. 34. 6 7. and his gracious purpose and promises for the pardoning of sinners do I hope 6 My soul waiteth for the Lord more than they that wait for the morning h Whether Souldiers that keep the night-watches in an Army or City or the Priests or Levites who did so in the Temple who being wearied with hard service and want of convenient rest diligently look for and fervently desire the morning when they may be discharged Compare Psal. 119. 148. ‖ 〈◊〉 which 〈◊〉 â—…nto the 〈◊〉 I say more than they that watch for the morning 7 Let Israel i Every true Israelite by the encouragement of mine example hope in the LORD for with the LORD there is mercy and with him is plenteous redemption k Abundantly sufficient for all persons who shall accept it upon Gods terms and for the remission of all sins and therefore here is good ground of hope for all contrite and returning sinners 8 And he shall redeem l The Lord either God the Father by his Son or God the Son by his own blood Israel m All true Israelites whether of the carnal or spiritual seed from all his iniquities n From the guilt and punishment of all their sins PSAL. CXXXI A song of degrees of David This Psalm seems to have been composed by David during Sauls persecution When he was charged with boundless ambition and a greedy affectation of the Royal Throne and that he sought it by wicked practices against Sauls life and dignity And for his own just vindication he is forced to publish his own integrity and to declare that as the right 〈◊〉 the Kingdom was not sought or coveted by him but freely conferred upon him by the unexpected and undesired favour of God so that he had no thought or design to invade the Throne before his time but was willing to stay Gods leisure for it and in the mean time was resolved to behave himself towards Saul as became a faithful Subject seeking nothing but to preserve his own life from the rage of unrighteous and bloody men 1 LORD my heart is not haughty a Or lifted up with that pride whereof I am accused as thou the searcher of all hearts knowest nor mine eyes lofty b Which is a sign and effect of pride Prov. 6. 17. 21. 4. neither do I †〈◊〉 walk exercise my self in great * 〈◊〉 139. 6. matters or in things too †〈◊〉 wonderâ—… high for me c Heb. neither have I walked in great matters c. It neither is nor hath been my course to attempt or arrogate any thing to my self above my degree and private capacity or to affect worldly glory or domination 2 Surely I have behaved and quieted †Heb. my soul. my self d When my mind was provoked to irregular practices either by my own corrupt heart or by Sauls implacable rage and tyranny or by the solicitation of any of my followers as 1 Sam. 24. 26. I restrained and subdued all such evil motions * 〈◊〉 18. 3. â—… Cor. 14. 20. as a child that is weaned of his mother e Either 1. as void of all that ambition and malice wherewith I am charged as a child newly weaned or rather 2. as wholly depending upon Gods providence for the way and time of bringing me to the Kingdom as the poor helpless infant when it is deprived of its natural and accustomed food the mothers milk takes no care to provide for it self but wholly relies upon its mothers care and providence for its support my soul is even as a weaned child 3 Let Israel hope in the LORD f Let all Israelites learn by my example to commit themselves to God in well-doing and to fix all their hope and trust upon him alone †Heb. from now from henceforth and for ever PSAL. CXXXII A song of degrees The Penman of this Psalm was either 1. David when God had graciously declared his acceptance of Davids desire to build an house for God and his purpose of establishing the Kingdom to David and his seed for ever or 2. Solomon as may be gathered from the whole matter of the Psalm which seems better to agree to him than to David and particularly from v. 8 9 10. compared with 2 Chron. 6. 41 42. where we have the same words with no great alteration 1 LORD remember David a Either 1. thy Covenant made with David or rather 2. Davids eminent piety and zeal for thy service amplified by the following clause and all his afflictions b All his sufferings for thy sake all the solicitude of his mind all his hard and wearisom labours for thy service and glory and for provisions towards the building of thy Temple and for the establishment of thy people in peace and tranquillity that so way might be made for that
and in stead of well-set hair baldness and in stead of a stomacher a girding of sackcloth and burning p By the heat of the Sun to which they are now commonly exposed from which they used formerly to guard themselves with great care in stead of beauty 25 Thy men shall fall by the sword and thy †Heb. might mighty in the war 26 And her gates q The Gates of Zion or Ierusalem which by a Figure very usual in Sacred Scripture and all Authors are said to lament to imply the great Desolation of the Place that there should be no People to go out and come in by the Gates or to meet together in the Gates as they used to do shall lament and mourn and she being ‖ Or emptied †Heb. cleansed desolate shall sit upon the ground r Like a mournful Woman bewailing the loss of her Husband and Children CHAP. IV. AND in that day a Of which he hath hitherto been speaking Chap. 2. 3. and still continueth to speak In that calamitous time seven b Many A certain number for an uncertain women shall take hold c Shall sue to him and even lay hands upon him contrary to their Custom and their natural Modesty of one man d Because few Men shall survive that dreadful Stroke They who before were not contented with their own Husbands are now glad of a Seventh part of an Husband saying We will eat our own bread and wear our own apparel e We will ease thee of that Charge which otherwise would fall upon thee by Gods Law Exod. 21. 10. onely †Heb. let thy name be called upon us let us be called by thy name f Own us for thy Wives ‖ Or take thou away to take away our * Luk. 1. 25. reproach g Virginity was esteemed a Reproach especially among that People because it was a Token of Contempt from Men and of the Curse of God Children the usual Fruit of Marriage being both an Honour to their Parents before Men and a great Blessing of God especially to that People from some of whose Loins the Messâ—…ah was to spring 2 In that day h About and after that time when the Lord shall have washed away as this time is particularly expressed v. 4. the filth of Zion by those dreadful Judgments now described shall the Branch of the LORD i Either 1. the Church and People of Israel oft called Gods vine or vineyard as we saw before and the Branch of Gods planting Isa. 60. 21. or 2. the Messiah who is commonly defined in Scripture by this Title the Branch Isa. 11. 1. Ier. 23. 5. 33. 15. Zech. 3. 8. whose name is expresly said to be the Branch Zech. 6. 12. of whom not onely Christians but even the Hebrew Doctors understand it For after the foregoing Miseries were brought upon the Iews by the Remainders of the Grecian Empire of which Daniel prophecies so exactly and particularly and afterwards by the Roman Empire the Messiah was born and after that utter Destruction brought upon the Jewish City and Temple and Nation by Titus the Kingdom of the Messiah became beautiful and glorious as it here follows be †Heb. beauty and glory beautiful and glorious and the fruit of the earth shall be excellent k The Land which for the Sins of the People was made barren upon their Repentance and return to Christ shall recover its former Fertility Under this one Mercy he seems to understand all temporal Blessings which together with spiritual and eternal God shall confer upon them and withal to intimate the Fruitfulness of the People the earth or land being oft put for its Inhabitants in Knowledge and Grace and all good works and comely †Heb. for the escaping of Israel for them that are escaped l That shall survive all the forementioned Calamities of Israel 3 And it shall come to pass that he that is left in Zion and he that remaineth in Jerusalem shall be called holy m i. e. Shall be really holy as is said Chap. 60. 21. To be called is oft put for to be as Gen. 21. 12. Isa. 1. 26. 44. 5. even every one that is written ‖ Or to life So Gr. among the living n So this is a Restriction of the foregoing indefinite Proposition Not all that are left but a great number of them shall be holy even all that are written c. i. e. all the Elect who are frequently described by this Character that they are written in Gods or the Lambs book or in the book of life or of the living Psal. 69. 28. Dan. 12. 1. Phil. 4. 3. Rev. 3. 5. 13. 8. 17 8. c. But this last Clause of the Verse is by some Learned Interpreters rendred thus all that are in Ierusalem i. e. a very great number of them as such general Expressions are frequently used or the generality of them shall be written unto life i. e. shall be such as are elected unto Salvation through Sanctification Which may deserve consideration So he notes the singular Priviledge of this People at this time above the former Ages in which many were called but few were chosen in Jerusalem o Of the People living in or belonging to Ierusalem 4 When the Lord shall have washed away the filth of the daughter of Zion p This shall be accomplished when God hath thorowly cleansed the Iewish Nation from their Sins and shall have purged the blood q The Blood-guiltiness and especially that of killing the Lord of Life their own Messiah of Jerusalem from the midst thereof by * Chap. 32. 15 16. the spirit of judgment and by the spirit of burning r This is opposed to the former Legal way of Purification which was by Water By the spirit he seems to understand the Holy Spirit of God to which this washing and purging Work is commonly ascribed as 1 Cor. 6. 11. and elsewhere which Spirit did accompany the Preaching of the Gospel and did this Work in part in some of the Iews and will do it more fully in the Body of the Nation And this Spirit may well be called a spirit of judgment because it executes Judgment in the Church and in the Consciences of Men separating the precious from the vile convincing men of Sin and Righteousness and Judgment Ioh. 16. 8 9. manifesting the Secrets of mens Hearts in the Preaching of the Word 1 Cor. 14. 25. accusing and terrifying and punishing some witnessing for and with others and filling them with Peace and Joy in believing hardning some and softning and subduing others to God as this Spirit is particularly promised to do the Iews Zech. 12. 10. And the same Spirit may be fitly called the spirit of burning as he is compared to fire Mat. 3. 11. because he doth burn up and consume the Dross which is in the
he r Their King which is easily and necessarily understood shall sit upon it in truth s Which may respect either 1. the Manner of his Government exercising Truth and Justice But that is more plainly and fully expressed in the last part of the Verse Or 2. the Continuance of it in truth i. e. firmly and constantly for truth is oft put for the stability and certainty of a thing as 2 Chron. 32. 1. Prov. 1â—… 18. Isa. 61. 8. And this makes the Argument more considerable to the present purpose The Kingdom shall not onely be restored but firmly setled Therefore it is your Interest O Moabites to be kind to my People in the tabernacle t In the House or Palace which is called a tent or tabernacle either because Houses are frequently so called in Scripture as 2 Sam. 20. 1. 1 Kings 8. 66. 12. 16. or with respect unto the unsetledness of David's House which now indeed was more like a Tabernacle than a strong Palace and yet notwithstanding its present Imbecility should be firmly established of David judging and seeking judgment u Searching out the Truth of Causes and Things with care and diligence which is the Duty of a Judge and hasting righteousness x Neither denying nor yet delaying Justice And these good Qualifications seem to be here mentioned partly to teach the Rulers of Moab their Duty towards their own People and the Israelites which were among them and partly as a Reason and Evidence of that Stability which he had promised to the House of David 6 We have heard of the * Jer. 48. 29. Zeph. 2. 10. pride of Moab y The Prophet having spoken to the Moabites and acquainted them with their Duty and Interest now he turneth his Speech to God's People whom he armeth and comforteth against their approaching Misery The scope and sence of the Prophet in this Verse is this I do not expect that my Counsels will have any good effect upon Moab they will still carry themselves insolently and outragiously tawards you and they promise themselves that they shall now effect what they have long desired even satisfie their Malice in your total and final Destruction but they shall be disappointed of their Hopes It is well known to me and you and all their Neighbours that they are an haughty and furious People and therefore they will scorn my Advice and doubt not to stand upon their own Legs he is very proud even of his haughtiness and his pride and his wrath but his lies shall not be so z His vain Imaginations and false and crafty Counsels shall not take effect But the Words are and may be otherwise rendred But his strength as this Word is rendred Iob 18. 13. Heb. bars which are the Strength of Gates or Doors is not so not equal to his Pride or Fury Or thus exactly according to the Words and Order of the Hebrew Text not so lies A concise Speech such as are very common in this and other Prophets And these Words may possibly be brought in as the Words of the Moabites making this short Reply to the Prophets Counsels and Threatnings directed to them in the foregoing Verses of this Chapter It is not or shall not be so as thou sayst thy Words are bâ—…t Lies we fear not thy Threats against us But this I propose with submission 7 Therefore shall Moab * Jer. 48. 20. howl for Moab a For it self the Noun put for the Pronoun as is usual in the Hebrew Text. Or to Moab One Moabite shall howl or lament to or for another every one shall howl for the foundations of Kir-hareseth b An ancient and eminent City of Moab called Kir chap. 13. 1. and Kir-haresh v. 11. which signifies The city of the sun probably because there was the Temple of the Sun which City was preserved when their other Cities were ruined 2 Kings 3. 25. and therefore the Destruction of it was more lamented shall ye ‖ Or mutter mourn c Or ye shall meditate or talk as this Word commonly signifies Your Thoughts and Discourses will run much upon the Ruine of such a City surely they are stricken d Or broken overthrown or destroyed 8 For the fields of Heshbon languish e Either for want of Rain as ch 15. 6. or because there are no men left to till and manure them and the vine of Sibmah the lords of the heathen f The Assyrians or Chaldeans the great Rulers of the Eastern Nations have broken down the principal plants g The choicest Vines Under which one Particular he seems to understand not onely all their other Fruits and Goods but even their Persons and choicest People thereof they are come even unto Jazer h Either 1. the Lords of the Heathen are come as far as Iazer which is the utmost Border of Moab or 2. the People of Moab are going into Captivity and part of them are already gone as far as Iazer Some understand this and the following Clauses of the Vines which are here commended to aggravate the Loss and Ruine of them and render the Words which reached even unto Iazer which Vineyards were planted for many miles together even as far as Iazer they wandered through the wilderness i Others of the Moabites fled away for their Lives and wandred hither and thither in the Wilderness of Moab of which see Numb 21. 11. Deut. 2. 8. her branches k i. e. Her People called plants before are ‖ Or plucked up stretched out l Or are spread abroad as this Word signifies Numb 11. 32. Iudg. 15. 9. 1 Sam. 30. 16. are driven from their own Homes and dispersed into several Countries thy are gone over the sea m Over the Dead Sea which was the Border of Moab They were forced to flee out of their own Country to save their Lives 9 Therefore I will bewail with the weeping of Jazer the vine of Sibmah n So the sence is I will bewail Sibmab as I did bewail Iazer which they say was destroyed before Sibmah Or the weeping of Iazer might be a Proverbial Expression for it is used also Ier. 48. 32 like that of the mourning of Hadadrimmon Zech. 12. 11. though the Reason of it be now unknown as it is in many other Proverbs The Words are by others rendred and that more agreeably to the Hebrew Text I will bewail with weeping which is an usual Hebraism for I will bitterly bewail Iazer and which Particle is oft understood the vine of Sibmah But our Translation seems to be justified by the parallel Place Ier. 48. 32. where it is O vine of Sibmah I will weep for thee with the weeping of Iazer I will water thee with my tears O Heshbon and Elealeh for ‖ Or the alarm is fallen upon c. the shouting for thy summer fruits and for thy harvest is fallen o Those joyful Shouts
and break them with his Judgments as at present He Plowed and Harrowed them and so prepared them for it by His threatnings doth he open k Understand all day or continually out of the foregoing Clause and break the clods of his ground l Which they used to do with a kind of Harrow or other proper Instrument See Ier. 4. 3. Hos. 10. 11 12. 25. When he hath made plain the face thereof m By breaking the Clods which made it ragged and uneven doth he not cast abroad the fitches and scatter the cummin and cast in ‖ Or the wheat in the principal place and barley in the appointed place the principal wheat n Either 1. the Wheat which is the principal or chief of all these Grains Or 2. The best Wheat which He prudently chuseth for Seed and the appointed barley o That proportion of Barley which He appointed Or as others the marked Barley or the choice Barley which they laid aside in a sack for Seed and therefore set it apart with a peculiar Mark upon it and the ‖ Or spelt rie in their †Heb. border place p Heb. in his Border each Seed in a several and proper place 26. ‖ Or and he bindeth it in such sort as his God doth teach him For his God doth instruct him to discretion and doth teach him q The Sense of the Words thus rendred is this All this he performeth by that discretion which God hath put into him and therefore be assured That God will order all His Affairs with Judgment and will in due season execute the Punishments which now He threatens and will perfect His own Works But the Words by some are rendred otherwisâ—… And he beateth it out as this Word may be rendred 1 Kings 12. 11. Prov. 19. 18. and 29. 17. in such sort as his God doth teach him in a discreet manner which being generally mentioned here is particularly described in the following Verse 27. For the fitches are not threshed with a threshing instrument r Which then and there was made like a Sled shod with Iron which was drawn by Men or Beasts over the sheafs of Corn to bruise them and beat the Grain out of them neither is a cart-wheel s A lesser and lower Wheel than a Cart-wheel but of the same form upon which possibly the threshing Instrument was drawn turned about upon the cummin but the fitches are beaten out with a staff the cummin with a rod t As being unable to bear harder usage 28. Bread corn is bruised u With a threshing Instrument by comparing this with the foregoing Verse and the following Words because x Or rather but or nevertheless as this Word is frequently used The Sense is The Husbandman doth indeed thresh the Bread-corn but he doth it with moderation and onely for a time not for ever he will not ever be threshing it nor break it y Understand for ever out of the foregoing Clause as is usual in Scripture with the wheel of his cart nor bruise it with his horsemen z Which governed the Horse or Horses that drew the threshing Instrument Or with horses For it is evident and hath been observed before that this Hebrew word signifies Horses as well as Horsemen And this was another way of Threshing out the Corn by driving Horses or other Cattel over the Sheaves to tread it out of which see Deut. 25. 4. Mich. 4. 13. 29. This also ‖ This part of the Husbandmans discretion expressed ver 27 28. as well as that expressed ver 24 25. cometh forth from the LORD of hosts which * Jer. 32. 19. †Heb. he hath made counsel wonderful he hath made wisdom great is wonderful in counsel and excellent in working †These words contain the Application of the Similitude The Husbandman manageth all his Affairs with common discretion but God governs the World and His Church with wonderful Wisdom He is great and marvellous both in the design or contrivance of Things and in the Execution of them CHAP. XXIX 1. ‖ Or Oh Ariel that is the lion of God WO to Ariel a This Word signifies a strong Lion or the Lion of God and is used concerning Lion-like Men as it is rendred 1 Chron. 11. 22. and of God's Altar as it is rendred Ezek. 43. 15 16. which seems to be thus called because it devoured and consumed the Sacrifices put upon it as greedily and as irresistably as the Lion doth his prey If the Altar be here meant it is put Synecdochically for the Temple and the words may be rendred Wo to Ariel to Ariel of or in the City or and the City for that conjunction is sometimes understood as Isa. 22. 6. Hab. 3. 11. And so the Threatning is denounced both against the Temple and against Ierusalem But he seems rather to understand it of Ierusalem as may be gathered 1. From the next words which seem to be added by way of Apposition to explain what he meant by that obscure and ambiguous Term Wo to Ariel to Ariel even to the City 2. From the following Verses which plainly declare That this Ariel is the place which God threatens that he would distress and fill with heaviness ver 2. and lay siege against Her ver 3. And that the Nations should fight against her ver 7. All which Expressions agree much better to Ierusalem than to the Altar And this City might be called Ariel or the strong Lion Either 1. For its eminent strength in regard of its Scituation and Fortifications by reason whereof it was thought almost impregnable both by themselves and others Lam. 4. 12. Or 2. For it s Lion-like Fierceness and Cruelty for which she is called the bloody City Ezek. 7. 23. and 22. 2. and in effect Isa. 1. 15. and 59. 3. and Ier. 19. 4. and for which her Princes are called Lions Ezek. 19. 2. Zeph. 3. 3. Or. 3. In respect of the Altar of God which was Erected in and confined to that City and in which the Strength and Glory of that City did chiefly consist to Ariel ‖ Or of the city the city where David dwelt b The Royal City and Seat of David and his Posterity Which is here mentioned as the ground of their Confidence and withal it is implyed That their Relation to David and their supposed Interest in the promises made to him and to his Seed should not secure them from the Destruction here threatned add ye year to year let them †Heb. cut off the heads kill sacrifices c Go on in killing Sacrifices from time to time one year after another whereby you think to appease me and to secure your selves But all shall be in vain 2. Yet d Notwithstanding all your Sacrifices I will distress Ariel e By bringing and strengthning her Enemies against Her and there shall be heaviness and sorrow
other Prophets whom God sent upon this Errand to foretel the destruction of Babylon and the redemption of his People and performeth the counsel of his messengers that saith to Ierusalem Thou shalt be inhabited and to the cities of Iudah Ye shall be built and I will raise up the †Heb. wasts decayed places thereof 27. That saith * Chap. 50. 2. to the deep Be dry and I will dry up thy rivers u That with a word can and will dry up the Sea which in Scripture is very frequently called the deep as Psal. 107. 24. Isa. 63. 13. Ionah 2. 3. c. and Rivers and remove all impediments and make the Way plain that my People may return Some think these words relate to that stratagem of Cyrus whereby he diverted and in a great measure dried up the river Euphrates and made it passable for his Army But he seems rather to allude to that great Action of God's drying up the Red-Sea and Iordan to give passage to the Israelites 28. That saith of Cyrus x Whom God here designeth by his proper Name Two Hundred Years before he was born that this might be an undeniable Evidence of the certainty and exactness of God's fore-knowledge and a convincing Argument and so most fit to Conclude this Dispute between God and Idols He is my shepherd y Him I will set up to be the Shepherd of my People to Rescue them from Wolves or Tyrants to gather them together to Rule them gently and to provide comfortably for them and shall perform all my pleasure z All that I command him to do even to give leave and order for the rebuilding of the City and Temple of Ierusalem as it here follows even saying to Ierusalem * 2 Chr. 36. 22 23. Ezra 1. 1. c. Chap. 45. 13. Thou shalt be built and to the Temple Thy foundation shall be laid CHAP. XLV 1. THus saith the LORD to his anointed a i. e. His King whom God hath designed and separated and fitted in all respects for his Work and Service in which and such like Respects divers Persons are said to be Anointed who never had any material Oyl poured upon them as the King of Tyrus Ezek. 28. 14. and Christ Isa. 61. 1. and Zerubbabel Zech. 4. 14. and Christians 2 Cor. 1. 21. 1 Ioh. 2. 27. And they are thus called by way of allusion to the practice of the Iews whose Kings were frequently Anointed 1 Sam. 10. 1. and 16. 13. c. to Cyrus whose right hand I have ‖ Or strengthened holden b Or Strengthned whom I will powerfully assist teaching his Hands to War as the Phrase is Psal. 18. 34. supporting and directing his right Hand to strike home to subdue nations c The Babylonians and those other Nations which were Confederate with them and fought for them as may be gathered from Ier. 51. 9. before him and I will * Dan. 5. 6. loose the loyns of kings d I will weaken them for a Mans strength consists much in his Loyns and receiveth some advantage by the girding of his Loyns Or I will take away their Girdle which was about their Loyns to wit their Power and Authority whereof that was an Ensign of which see on Iob. 12. 18. Isa. 22. 21. to open before him the two leaved gates e The great and magnificent Gates of their Cities and Palaces which shall be opened to him as Conqueror and the gates shall not be shut 2. I will go before thee f To remove all obstructions and to prepare the Way for thee as it follows and make the crooked places straight I will break in pieces the gates of brass and cut in sunder the bars of iron g I will Destroy all them that oppose thee and carry thee through the greatest difficulties 3. And I will give thee the treasures of darkness h Such as have been stored up and long kept in dark and secret Places as well in Babylon Ier. 50. 37. and 51. 13. as in other Countries which Cyrus Conquered and from which he took infinite Treasures as Pliny and others relate and hidden riches of secret places that thou mayest know i By the accomplishment of these Predictions that I the LORD which ‖ Or name thy name Chap. 44. 2. call thee by thy name am the God of Israel 4. For Jacob my servants sake and Israel mine elect I have even called thee by thy name k I have called thee to this Honour and that by name not for thy sake but for Israels sake Therefore do not despise them thou wilt find them a poor and inslaved People neither be puffed up into a great Opinion of thy self I have sirnamed thee though thou hast not known me l I knew and called thee by name when thou didst neither know nor think of me nay when thou hadst no Being 5. * Deut. 4. 35 39. 32 39. Chap. 44. 6. I am the LORD and there is none else * Ver. 14 18 21. there is no God besides me I girded thee m I made thee strong and active and fitted and disposed thee for these great and warlike Enterprizes For these were the uses and significations of girding in Scripture See 1 Kings 20. 11. Psal. 18. 32. and 45. 3. though thou hast not known me 6. That they may know n That all Nations may know it by my foretelling of these things so long before-hand and by the wonderful Success that I shall give thee and by my over-ruling thine Heart and Counsels and Victories to the deliverance of my People according to my Promise from the rising of the sun and from the west that there is none besides me I am the LORD and there is none else 7. I form the light and create darkness o All mens Comforts and Calamities come from my Hand I make peace and * Amos 3. 6. create evil I the LORD do all these things 8. Drop down ye heavens from above and let the skies pour down righteousness p The righteous and gracious Acts of God for his People shall be so many and illustrious as if God rained down showers of righteousness out of Heaven * Chap. 51. 11. let the earth open q Open it self either to receive those showers of righteousness be poured down from Heaven or to bring forth those Fruits which might be expected from such Showers and let them r The Heavens and the Earth conspiring together bring forth salvation s The Redemption of God's people and let righteousness spring up together t Together with Salvation Whereas Persons or People are sometimes delivered from their Troubles by unjust Courses this shall be effected with Righteousness both on God's part who will hereby assert his own Justice and Faithfulness to his People and on Cyrus his part who will do a most righteous and worthy Action
like a land flood or brooks that will soon be dried up with drought see Iob 6. 15. but will be fed with a spring of blessing that will never fail a very significant Metaphor it being the nature of springs spontaneously and freely as it were to pour out their bowels to all that upon their wants come to receive it neither is ever scanty but flows still like fresh Milk to the Breast the more it is drawn hence God is called a fountain of goodness 12 And they that shall be of thee z i. e. Either 1. A remnant of thee among the Captivity that shall be as persons raised from the dead Or 2. Thy Posterity expressed thus because they sprang or proceeded from them * Chap. 61. 4. shall build the old wast places a Heb. wasts of eternity i. e. which have lain long waste For holam doth not alwaies signifie what is bounded by no time but what respects a long time looking either forward as Gen. 13. 15. Exod. 21. 6. or backward as here viz. the space of seventy years and so may truly be rendred the wasts of an Age. By wast places he means the City and Temple with Cities and places adjacent turned as it were all into a wast or wilderness void and untilled and which was done not onely by Nebuchadnezzar King of Babylon but by Sennacherib also and the â—…her Kings of Assyria They had lain so long desolate that the Foxes inhabited them instead of men Lam. 5. 18. And it was turned so much into a Desert that they were forced to fight with the Beasts that possessed it to get their food Lam. 5. 9. thou shalt raise up the foundations of many generations b Either the foundations that were laid many generations ago as those of Ierusalem which was not only built but was the head of a Kingdom in the daies of Melchizedek who was King thereof in the daies of Abraham as appears Gen. 14. 18. If that Salem were Ierusalem as is generally agreed and Iosephus writes lib. 1. antiquit cap. 10. who was born about the 300th year after the Flood the superstructures were now destroyed viz. of Ierusalem and divers other Cities or that shall continue for many generations yet to come and thou shalt be called c Thou shalt be honoured with this Title as we use to say the Father of our Countrey i. e. deservedly so called because thou art so the like phrase chap. 48. 8. The repairer of the breach d Breach is put here collectively for Breaches which were made by God's Judgments breaking in upon them in suffering the walls of their Towns and Cities to be demolished and their State broken chap. 5. 5. the restorer of paths e Such an one was Moses Psal. 106. 23. And this tends to the same sense with the former expression because men were wont to make paths over those Breaches to go the nearest way or it may more particularly point at the recovering of the Ancient paths and bringing them into their wonted course which were either those chief Streets through the Gates of the Cities or other Lanes out of those Streets which were now forgotten and lost partly by being covered with rubbish and partly by those shorter paths that were trod and made over the Breaches such a Restorer of paths was Nehemiah Neh. 6. 1. And we read of the several Repairers he made use of Neh. 3 Or those paths that led from City to City which being now laid desolate and uninhabited were grown over with grass and weeds for want of Travellers or safety of travelling of something a like case we read in the time of the Judges Iudg. 5. 6. 7. and so lost as in a wilderness wherein there is no way and by building up those Cities again the several paths leading to them would be restored to dwell in f These accommodations being all recovered their ancient Cities might be fit to be re-inhabited 13 If thou turn away thy foot g This is taken either properly i. e. if thou take no unnecessary journeys or do any servile works either of hand or foot that are forbidden on the Sabbath day the instrument being here put for the work or Metaphorically i. e. if thou keep thy mind and affections clear and restraining thy self from whatever may prophane it as David did concerning the word Psal. 119. 101. Feet are often put for the Affections Eccl. 5. 1. because the mind is moved by the affections as the body is by the feet if we do not let our thoughts be extravagant either upon impertinencies or unlawful things The sum is if thou be careful not to break the Sabbath from the sabbath h Or for the Sabbath's sake whether we understand it more largely of the occasional Sabbath in solemn humiliations or otherwise set apart for sacred services which is called a Sabbath Lev. 16. 31. and 23. 32. Days of this nature were set apart before the captivity Ch. 22. 12. Ier. 36. 9. and also in the Captivity Zech. 7. 5. And thus it may be pertinent to the occasion of this discourse v. 3. And further though Sabbath be here only mentioned yet it may take in every institution of God that they were in a capacity of observing during their captivity Thus I conceive it is understood ch 56. 1 2. Or whether we take it more particularly for the weekly Sabbath such a carriage doth God expect as doth become it from doing thy pleasure i Satisfying thy lusts and the corruption of thy will on my holy day k i. e. on my Sabbath which is an holy day and call the sabbath a delight l Full of delights in thy Judgment not looking on it as a burthen and Practice performing the duties of it with cheerfulness delighting in the ordinances of it and so the Sabbath by a Metonymy is put for the works of the Sabbath the time being put for the things that ought to be done in that time Therefore Calling here is not only a verbal but affectionate calling the understanding assenting the will consenting and the actions conforming thereto this delight appears in the Saints of God in their breathings after it as it did frequently in David Psal. 27. 4. 36. 8. 42. 1. with many more the holy of the LORD m Or to the Lord. i. e. dedicated to him consecrated to his service The Jews had a law that no man might take from the Sabbath to add to the prophane days but he might on the contrary honourable n viz. the chief of days worthy of all honour and therefore honourable because holy and so shall honour either it i. e. the day or him i. e. the Lord whose day it is For to sanctify God and to sanctify his day is all one compare ch 8. 13. â—…with Exod. 20. 8. thus esteem it an honour as well as a pleasure and shalt honour him not doing thine own ways o Or
clause unto thee and all they that despise thee shall * Rev. 3. 9. bow themselves down at the soles g This notes that great degree of Submission that eveâ—… despisers and enemies shall yield to the Church prostrating themselves as humble suppliants See Chap. 49. 23. or rather to Christ the head King and Husband of the Church of thy feet and they shall call thee The city h They shall give her that honourable title or acknowledge her to be so and so called both from the Love that God had for her and from the Temple of God that was in her of the LORD the Zion of the holy One of Israel 15 Whereas thou hast been forsaken i Both of God i. e. As to outward appearance and of her inhabitants being upon the matter depopulated and hated k Either slighted and neglected or suffering actual miseries and Slaughters thus was she dealt with Lam. 1. 2. so that no man went through thee l Thy streets were left desolate I will make thee an eternal excellency m The Abstract is put here for the Concrete whereby the Hebrews are wont to express the superlative degree and in this happy estate we find the Church Zech. 2. per toâ—… and 9. 9. c. Which refers to the coming of Christ and it is said to be Eternal i. e. For a great while it being an hyperbolical expression frequent with the Hebrews who express a long time by eternity a joy of many generations n The Churches happiness should be the rejoicing and comfort of succeeding generations she would be the matter of their great rejoicing a Metonymy of the Object 16 * Chap. 49. 23. 61. 6. Thou shalt also suck o A Metaphor taken from Children sucking nourishment from the breast the sense is that the Church should draw or drain the wealth of Nations and the riches and power of Kings and what ever is most excellent and that it should come freely and affectionately as milk flows from the breast of the Mother the same thing intended Chap. 49. 23. and in the foregoing verses the milk of the Gentiles and shalt suck the breast of kings and thou shalt know p i. e. Experience it knowing is often put for an experimental knowing that * Chap. 43. 3. I the LORD am thy saviour and thy redeemer the mighty One of Jacob q Styled so either with reference to Iacob's Person he being the first that gave God this title Gen. 49. 24. or with reference to Iacobs posterity viz. the Jews These things will certainly be accomplished for he is the mighty God and so able and the God of Iacob so obliged by Covenant and Relation 17 For brass I will bring gold r Here is the effect of the former promise thy poverty shall be turned to riches all things shall be altered for the best an allusion to the days of Solomon when gold was as brass thus on the Contrary when they change for the worse in the state it useth to be expressed by the like Metapâ—…ors Ch. 1. 21 22 23. and for iron I will bring silver and for wood brass and for stones iron I will also make thy officers peace s i. e. Loving Meâ—…k and Peaceable the Abstract put for the Concrete as is usual whether you understand it of Under-officers they shall be Officers of peace or of Governours thou shalt have a peaceable Government as was made good to them under Ezra Nehemiah Zoroâ—…abel and such like and thine exactours righteousness t Most righteous as before peace for peaceable the Church is not freed from Taxes and paiments that is given by Christ and Peter unto Caesar but it shall be without oppression and grinding no more then is necessary and not exacted rigorously though all these were made good in their return out of Babylon yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies she had Spiritual Ordinances which is the scope of the Apostle Heb. 9. and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the compleat and perfect righteousness of him who fulfilled all righteousness 18 Violence u That this and what follows must necessarily be understood of the Church Triumphant though there only it will be compleat I see no necessity neither will I obtrude my Judgment but leave it to the judicious as being more proper in a Comment none to ofter violence to this quiet state thou shalt attain to either within thee to oppress by Injustice Rapine or Fraud or without thee by hostiâ—… invasions and this the Prophet mentions as the effect of good Officers in the former verse shall no more be heard in thy land wasting nor destruction within thy borders x no havock made among thy people but thou shalt call * Chap. 26. 1. thy walls salvation y They shall be safe and able to defend thee thou shalt be as safe as salvation it self can make thee when a thing is said in Scripture to be called so it often signifies as much as to be so Ch. 26. 1. 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church when they shall be without Gates and Walls he will be their safety and the matter of their praise see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him Psa. 147. and thy gates praise z A double Metonymy viz. of the Effect as salvation will cause praise and of the Adjunct as it is worthy of praise so that within or upon thy Gates and Walls thou shalt sing praises 19 * Rev 21 23. 22. 5. The sun shall be no more thy light a These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the 〈◊〉 of the Churches comfort as the former was for her safety so that God will not only be a shield but a Sun to her Psa. 84. 11. â—…ot â—…at they shall not have the Sun and Moon among them but that the light of the godly as such should principally consist in what is â—…tual by day neither for brightness shall the moon give light unto thee but the LORD shall be unto thee an everlasting light b Christ shall scatter all darkness and ignorance enlightning thee with the doctrines of the Gospel and graces of his Spirit and this shall be Everlasting not wax and wane and sufâ—…r â—…lipses and settings as the Sun and Moon do but it shall be conâ—…ant without shadow of change no night which will be undoubtedly truâ—… of the Church in Heaven whatever it will be or how near soever it will come to it here which I presume will bear its analogy and * Zech. 2. 5. thy God
u Or yet there is none i. â—… Few Psa. 14. 3. they are not to be discerned among the multitude that calleth x Such as call upon thee as they ought 〈◊〉 Iacob and Moâ—…es and David c. did which often prevents the 〈◊〉 of a state or kingdom it points out the universal Apostacy of the â—…ast times of the Jewish state for which they were cut off upon thy name that stirreth up himself to take hold of thee y Either to stay thee from departing from us see Lâ—…k 24. 28 29. or to fetch thee back when departed Ier. 12. 7. or it is an Allegorical allusion to one struck down and still smitten but never stirs to lay hold on the arm that smites him ch 27. 5. it notes their great sâ—…oathfulness and carelesness and some refer it to their lukewarmness and dead heartedness relying upon their priviledges before they went into 〈◊〉 and so a 〈◊〉 〈◊〉 〈◊〉 their approaching Judgments for z Or 〈◊〉 so the 〈◊〉 〈◊〉 〈◊〉 Iob 5. 21. Psa. 75. 2. thou hast hid thy face from us and hast †Heb. 〈◊〉 consumed us a Or mâ—…lted our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of thy wrath that we are melted with it because of our iniquities b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our iniquities i. e. Either in the place of our iniquities the land wherein they were Committed or into the hands of our iniquities to be punished by them and as it were 〈◊〉 or melted down or our strength exhausted by them as wax before the fire Lev. 26. 39. Ezek. 33. 10. or as we translate it our iniquities being the procuring cause of it 8 But now O LORD thou art our Father c An argument or pathetical plea for pity or notwithstanding all this thou art our Father both by Creation and by Adoption therefore pity us thy Children * Ch. 29. 16. 4â—… 9. 〈◊〉 1â—… 6. Rom. 9. 20 21. we are the clay d A Metonymy of the matter clay for the vessels made of clay Or we are clay pointing at our Original matter Or it may relate to their state that God framed into a Body Civil and Ecclesiastical out of a confused multitude they plead at the same time their own frailty why they would be pitied and God's Covenant-interest in them why he should pity them and thou our potter and we all are the work of thy hand e Another argument of the same nature with the former Psal. 138. 8. not onely as men but as a Body of men made thy peculiar People 9 Be not * Psal. 79. 8. wroth very sore O LORD neither remember iniquity for ever f viz. Thou hast been angry with us a long time be not so for ever but deal with us as may best consist with a Father's bowels It hath reference boâ—…h â—…o Quantity and Time that it might not be very great noâ—… of long durance See on Psal. 79. 8. behold see we beseech thee we are all thy people g Thy peculiar People Chap. 63 19. Another argument to back the former Petition Psal. 28. 9. Though we are very bad in our selves and very badly handled by our Enemies thou sufferest in our sufferings for thou hast no people in Covâ—…nant but us and wilt thou noâ—… leave thy self a People in the world 10 Thy holy cities h Either Sion and 〈◊〉 being thâ—… Cities they instance in q. d. Thy holy Cities viz. Sâ—…on and 〈◊〉 Or rather other Cities also in the Land of 〈◊〉 besides those two called Hâ—…ly Either 1. Because they were built upon God's â—…nheritance Chap. 63 17. Or 2. Because they were inhabited by the Iâ—…ws who were an holy People Deu. 7. 6. Daâ—… 12. 7. Or 3. Because God had his Synagogues in them Psal. 74. 8. For all which reasons also they are called Thy Cities are a wilderness Zion is a wilderness Jerusalem a desolation i Utterly waâ—…t not onâ—…ly the ordinary Cities but even Ierusâ—…lem and Sion themselves the one called the upper 〈◊〉 or the City of David because it was built upon Mount Sion the other the 〈◊〉 City because it lay under the Hill of Sion in the Valley he particularizeth Sion and 〈◊〉 though he had mentioned the other Cities before because the chiefest of the Cities it being usual notwithstanding the mentioning of generals in which all the particulars or individuals are included to name the particular again as and from the 〈◊〉 of 〈◊〉 Psal. 18. title 11 Our holy and our beautiful house k The Temple Châ—…p 6â—… 7. q. a. Not onely our Cities and our Principal Cities but 〈◊〉 our 〈◊〉 which we thought sacred and inviolable in which we have gloriâ—…d because it was Thinâ—… and our Father's and Ours the place where thy holy service was performed and thy Glory and Presence was 〈◊〉 where our fathers l Not 〈◊〉 to mention themselves they had beâ—…n so every way abominable but their 〈◊〉 praised thee is burnt up with fire and all our pleasant things are m The King's 〈◊〉 and the houses of the Nobles and other pâ—…ces of State and Magnificence 2 King 25. 9. Lam. 1. 7 10. Or their Syâ—…agogues Or those stately pieces about the Temple laid wast 12 Wilt thou refrain thy self for these things n viz That are done by the 〈◊〉 do none of these things move thee to take vengeâ—…nce on them O LORD Wilt thou hold thy peace o Wilt thou be as one that regards not Wilt thou be still and suffer them and afflict us very sore p See vers 9. For these our sins or for these our sufferings shall we feel the smart of it that have done no such things but have been sufferers under the Babylonians to which God answers in the next Chapter CHAP. LXV 1 I * Rom. â—… 24 25 26. 10. 20. Eph. 2. 12 13. am sought a The word signifies properly a diligent enquiry in things relating to God 2 Chr. 14. 4. Psal. 34. 4. Ier 37. 7. I am diligently enquired of by them of them that asked not for me b That in times before made no enquiry after me as the Gentiles and not being without God in the world Eph. 2. 12. as seeking may more strictly relate to Prayer as the word is used Isa. 55. 6. so this word translated asked may also be so taken and is so 1. Sam 1. 20. 1 Sam. 22. 13. but possibly it is better interpreted more generally I am found c Yea I was found of them before they sought me those who formerly did not seek me now seek me but they were found of me before they sought me I prevented them by my Grace sending my Son to preach pâ—…ace to those that were afar off Eph. 2. 17. and my Apostles to intreat them to be reconciled to God 2 Cor. 5. 20. and my Spirit to convince the woâ—…ld of Sin Righteousness and Iudgment Joh. 16. 8. of them that sought
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce