of it Cities and Countries are oft called Mothers as 2 Sam. 20. 19. and their Inhabitants Daughters as Numb 21. 25. Iosh. 17. 16. Iudg. 1. 27. Psal. 45. 13. and 137. 8. hath despised thee and laughed thee to scorn the daughter of Jerusalem hath shaken her head at thee y Laughed at all thy proud and impotent Threatnings This is a Gesture of Contempt and Derision of which see Psal. 22. 7. and 44. 13. Ier. 18. 16. Matt. 27. 39. 22 Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice z By Rabshakeh who cryed with a loud voice Chap. 18. 28. and lift up thine eyes on high a A Gesture of Pride and Scornfulness Pro. 21. 4. even against the holy One of Israel b Not against man but against the Holy God who will not suffer thy Impious Blasphemies to go unpunished and against the holy one of Israel who hath a special relation and kindness to Israel having as it were set himself apart for them and set them apart for himself as being at this time the God of the Iews onely and not the God of the Gentiles whom as yet he suffered to walk in their own evil ways Act. 14. 16. And therefore he will Plead their Cause against thee 23 By ‡ Heb. By the hand of c. thy messengers c So thou hast advanced thy very Servants above me thou hast reproached the LORD and hast said With the multitude of my chariots I am come up to the height of the mountains d I have brought up my very Chariots to those Mountains which were thought inaccessible by my Army to the sides of Lebanon e An high Hill famous for Cedars and Fir-trees here following and will cut down ‡ Heb. the tallness c. the tall cedars thereof and the choice fir-trees thereof f This may be understood either 1. Mystically I will destroy the Princes and Nobles of Iudah which are sometimes compared to cedars c. Or their strongest Cities Or rather 2. Literally I will cut down the Trees that hinder my March and plain and prepare the way for all my Numerous Army and Chariots And by this one Instance he intimates That nothing should stand in his way no not the highest and strongest Places and I will enter into the lodgings of his borders g i. e. Those Towns and Cities which he calls Lodgings in way of Contempt which are in his utmost Borders and most remote from me I am come into the Land of Canaan at one Border Lebanon and I resolve to March on to the other extreme Border and so to Destroy the whole Countrey from one Border to another the borders of a Land being oft put for the whole Land within its Borders as Exod. 8. 2. Psal. 74. 17. and 147. 14. Isa. 54. 12. Or as it is in the Hebrew into the lodging of his border for which in the Parallel place Isa. 37. 24. it is into the height of his border And so this may be understood of Ierusalem which it is not probable that in all his brags he would omit and against which his chief Design now lay which he here calleth a lodging for its contemptible smallness if compared with his great and vast City of Niniveh or as it is in Isa. 37. the height for its Two famous Mountains Zion and Moriah or for the Mountains which were round about Ierusalem Psal. 125. 2. and he adds of his border because this City was in the Border of Iudah as being part of it in the Tribe of Benjamin and near the Kingdom of the Ten Tribes which was now in the Assyrians hands and into the ‖ Or the forest and his fruitful field forest of his Carmel h i. e. The Forest of Mount Carmel which may seem to be another Inaccessible Place like Lebanon Or into his forest and his fruitful field For Carmel though properly it was a pleasant and fruitful Mountain in the Tribe of Issachar of which see Iosh. 12. 22. yet it is oft used to signifie any fruitful place as is manifest from Isa. 10. 18. and 16. 10. Ier. 2. 7. And thus all the parts of the Land are here enumerated the Mountains the Cities the Woods and the Fruitful Fields Or his fruitful forest to wit Ierusalem which is thought by many Interpreters to be called a Forest Ier. 21. 14. Ezek 20. 46. a name which agrees well enough to Cities where Buildings are very numerous and close and high like Trees in a Forest And if Ierusalem might be called a Forest it might well be called Hezekiah's Carmel or Fruitful Place because his Chief Strength and Treasure and Fruit was now in it and this last Word may seem to be added here to intimate That this was not like other Forests unfruitful and barren And so both this and the foregoing words are understood of the same place even of Ierusalem the last Branch being joyned to the former by way of Apposition into the lodging of his border the forest of his Carmel or his fruitful Forest there being no more words in the Hebrew Text. 24 I have digged and drank strange waters i Such as were never discovered nor used by others And therefore all thy indeavours to deprive me of Water for my Army 2 Chron. 32. 3. are Idle and Fruitless and * Deut. 11 1â—… with the sole of my feet have I dried up all the rivers of ‖ Or fenced besieged places k And as I can furnish my Army with Water digged out of the Earth by their Labour and my Art so I can deprive my Enemies of their Water and can dry up their rivers and that with the sole of my feet i. e. With the March of my Vast and Numerous Army who will easily do this either by Marching thorough them and each carrying part away with them or by Drinking every one a little of them or by their Pains making many new Channels and deriving the Waters of the River into them as Cyrus dried up Euphrates and thereby took Babylon 25 ‖ Or Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps Hast thou not heard long ago how I have done it and of ancient times that I have formed it l Hast thou not long since learned that which some of thy Philosophers could and did teach thee That there is a Supreme and Powerful God by whose Decree and Providence all these Wars and Calamities were sent and ordered whose meer Instrument thou art so that thou hast no cause for these vain Boastings This Work is mine more than thine Or as it is in the Margent of our Bibles Hast thou not heard that a Particle oft understood I have made i. e. Constituted or Purchased or Adorned for all these ways is this Hebrew Verb used
he the rather presseth upon him because the state of his Kingdom required it for it is plain that Hezekiah had not as yet any Son Manasseh his Heir and Successor not being born till three Years after this time by comparing this chap. 20. 6. with chap. 21. 1. for thou shalt die and not live c According to the course of Nature and of thy Disease which is mortal in its kind and will be so in effect if God doth not miraculously prevent it Such threatnings though absolutely expressed have oft times secret conditions which God reserves in his own Breast See Ionah 3. 4. 2 Thâ—…n he turned his face to the wall d Either because the Temple lay that way or rather that by turning his Face from the company he might intimate his desire of privacy and so might with more freedom and fervency pour out his Soul to God and prayed unto the LORD saying 3 I beseech thee O LORD remember now how I have walked before thee in truth e i. e. Sincerely with an honest mind as the following words explain it I have in some measure humane frailty excepted kept the condition which thou didst require 1 King 8. 25. and therefore do humbly beg of thee that the Promise made to David and to his Posterity upon that condition may not fail in my Person for as yet thou hast not given me a Son See on ver 1. I am not conscious to my self of any gross exorbitancies in the course of my life for which thou usest to shorten mens days and cut off my life in thy displeasure which by this sharp Message thou threatnest to do and with a perfect heart and have done that which is good in thy sight and Hezekiah wept ‡ Heb. with a great weeping sore f Partly for that horror of death which is and was common to men especially in the times of the Old Testament when the Grace of God in Christ was not so fully manifested as now it is and principally for the distracted and miserable condition in which the Church and State were then likely to be left through the uncertainty of the Succession to the Crown and the great proneness of the People to backslide to their false worship and evil practises which he easily perceived and which he knew would bring far worse Calamities upon them if he were removed as afterwards it came to pass 4 And it came to pass afore Isaiah was gone out into the middle ‖ Or citâ—… court g To wit of the Kings Palace of which see on 1 King 7. 8. Or into the middle city as it is in the Hebrew For some observe that there were three Cities or three parts of this City one called the city of David in Sion another 〈◊〉 led Iebus or Salem and a third which was betwixt these two parts and united them all into one City called Ierusalem This is noted to shew Gods great readiness to hear the sincere and fervent prayers of his Children that the word of the LORD came to him saying 5 Turn again and tell Hezekiah the captain of my people Thus saith the LORD the God of David thy father h I am mindful of my Promise made to David and his House and will make it good in thy Person I have heard thy prayer I have seen thy tears behold I will heal thee on the third day i Which shews that the cure was Miraculous thou shalt go up into the house of the LORD k To give me Solemn Praise for this Mercy Which proves the perfection of the cure 6 And I will add unto thy days fifteen years l Beyond what thou dost expect and beyond what thou wouldst do if I should leave thee to the force of thy Disease and I will deliver thee and this city out of the hand of the king of Assyria m This is added either first Because he might otherwise fear the Assyrians return to this City from which he was so shamefully repulsed Or Secondly Because this sickness happened before that great slaughter chap. 19. 35. Of which see the Notes on ver 1. and * Chap. 19. 34. I will defend this city for mine own sake n To vindicate my Glory against that insolent Blasphemer and for my servant Davids sake 7 And Isaiah said Take a lump of figs o Though the deliverance was certainly Promised yet means must be used and those suitable for this hath naturally a power of ripening and softning Boils or Sores though that power was altogether insufficient to produce so sudden and so compleat a Cure And they took and laid it on the boil Which seems to have been a Plague-sore and he recovered 8 ¶ And Hezekiah said p Or rather had said for it is evident this was said before his recovery though his recovery be mentioned before it such transpositions being frequent in Scripture unto Isaiah What shall be the sign q He asketh a sign not because he distrusted it but for the strengthning of his Faith which otherwise might be shaken by the greatness of his danger and by the contradiction between this and his former Message Compare Iudg. 6. 17 37 39. Isa. 7. 11. that the LORD will heal me and that I shall go up into the house of the LORD the third day 9 And Isaiah said This sign shalt thou have of the LORD that the LORD will do the thing that he hath spoken shall the shadow go forward ten degrees or go back ten degrees 10 And Hezekiah answered It is a light thing for the shadow to go down ten degrees r To wit in an instant for that course or motion of the Sun is natural for the kind of it though miraculous for the swiftness of it but the other would be both ways miraculous nay but let the shadow return backward ten degrees 11 And Isaiah the prophet cried unto the LORD s Being moved by Gods Spirits first to offer him this sign and then to pray for it and * Isa. 38. 8. he brought the shadow ten degrees backward t Quest. 1. What were these degrees Ans. Lines in the Dial but whether each of these Lines or Degrees noted an hour or half an hour or a quarter of an hour is uncertain and not very considerable in this case Quest. 2. What was it that went down Ans. Either First The Shadow alone went back without the Sun For God could so dispose of the Light of the Sun by interposing Clouds or other things so that the Shadow should fall onely upon those Lines and in that manner as God directed it And whereas the sun is said to have gone down that may be spoken according to appearance as other passages of Scripture are understood as when the Moon is called one of the great lights Gen. 1. though it be less than some of the Stars and when the sun is said to go down Jer. 15.
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
in the next verse by this description of them him or them that hated peace although David sought peace with them v. 7. And so he speaks either 1. of the Philistins among whom he sojourned for a time But he did not seek peace with them but sought their ruine as the event shewed not did they wage war against him whilst he lived peaceably among them Or rather 2. the Courtiers and Souldiers of Saul and the generality of the Israelites who to curry favour with Saul sought Davids ruine and that many times by treachery and pretences of friendship of which he oft complains in this Book whom as he elsewhere calls Heathen as Psal. 9. 5 59. 5. it is not strange if he compare them here to the savage Arabians And amongst such persons David was oft forced to sojourn in Sauls time and with them he sought peace by all ways possible but they hated peace and the more he pursued peace the more eagerly did they prosecute the war as it here follows 6 My soul hath long dwelt with him that hateth peace 7 I am ‖ 〈◊〉 a man of 〈◊〉 for peace but when I speak they are for war PSAL. CXXI A song of degrees The matter of this Psalm sufficiently sheweth that the Psalmist was conflicting with great difficulties and oppositions and looking hither and thither for help as men in such cases use to do and then turning his eyes to God and his Providence and encouraging himself by Gods promises made to his people 1 ‖ Or shall I lift up mine eyes to the hills whence should my help come I Will lift up mine eyes unto the * Psal. 87. 1. 133. 3. hills a Either to Sion and Moriah which are called the holy mountains Psal. 87. 1. or rather 2. to the hills in general whereof there were many in the land of Canaan and upon which the forces which he hoped would come to his aid might be seen at a great distance from whence cometh b Or may come Heb. will come my help 2 * Psal. 124. 8. My help cometh from the LORD c From God alone and therefore to him alone will I turn mine eyes which made heaven and earth 3 He will not suffer thy foot d He speaketh as it were from God to himself but withal to the encouragement of his followers and of all good men to be moved e To wit so as to fall into mischief he that keepeth thee will not slumber f Will not overlook nor neglect any thing which is necessary for thy preservation 4 Behold he that keepeth Israel shall neither slumber nor sleep 5 The LORD is thy keeper the LORD is thy shade g Both to refresh thee and keep thee from the burning heat of the Sun as it is expressed in the next verse and to protect thee by his power from all thine enemies for which reason God is oft called a shadow in Scripture upon thy right hand h Partly to uphold thy right hand which is the chief instrument of action and partly to defend thee in that place where thine enemies oppose thee of which see on Psal. 109. 6. And compare Psal. 16. 8. 109. 31. 6 The sun shall not smite thee i With excessive heat by day nor the moon k With that cold and moisture which comes into the air by it and with it Intemperate heats and colds are the two springs of many diseases He alludes both to the condition of Souldiers or Travellers who are exposed to the open air by day and by night and also to the cloudy Pillar which defended the Israelites both by day and by night The sence is He shall protect thee from all evils both by day and night by night 7 The LORD shall preserve thee from all evil he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in l Shall guard and assist thee in all thy expeditions and affairs and actions either at home or abroad So this phrase is used Numb 27. 17. Deut. 28. 6. from this time forth and even for evermore PSAL. CXXII A song of degrees of David This Psalm seems to have been written by David for the use of the people when they came up to Ierusalem to the solemn Feasts 1 I Was glad when they said unto me Let us go a Exhorting one another to it as Deut. 33. 19. Or we will go The sence is It delighted me much to hear that the people who had so long lived in the neglect or contempt of Gods worship were now ready and forward in it into the house of the LORD 2 Our feet †Heb. were standing So Gr. shall stand b Thither we shall come and there we shall make our abode during the times of solemn worship within thy gates O Jerusalem c In that City where the Ark is now fixed We shall wander no more from place to place as the Ark was removed 3 Jerusalem is built as a city that is * See 2 Sam. 5. 9. compact together d Partly in its buildings which are not dispersed as they are in Villages nor divided into two Cities as it was before but united and enlarged 1 Chron. 11. 7 8. and principally in its Government and Religion which was distinct and opposite before David took the Fort of Zion from the Iebusites 4 * Exod. 23. 17. Deut. 16. 16. Whither the tribes e Not some few pious people of each Tribe as in Sauls time and under the Judges but whole Tribes nor onely one or two of the Tribes as it was during the late Civil Wars but all the twelve Tribes go up the tribes of the LORD e Whom God hath chosen to be his people and whom he hath invited and required to resort thither unto the testimony of Israel f Unto the Ark which is oft called the Testimony as Exod. 16. 34. Levit. 16. 13. 24. 3. Numb 17. 4. and more fully the Ark of the Testimony as Exod. 26. 33 34. and elsewhere because of the Tables of the Covenant laid up in it which are called Gods Testimony and the Tables of the Testimony as Exod. 25. 16. 31. 18 c. And this may well be called the Testimony of or to Israel because it was given by God to them and for their good Or by or according to the Testimony of Israel i. e. Gods command given to Israel which may be alledged here as the reason which moved them to this journey to give thanks unto the name of the LORD g To worship God this one eminent part and action thereof being put for all the rest 5 For h This is added as another reason inviting and obliging them to go up to Ierusalem and as another commendation of this City there †Heb. Do sit are set thrones of judgment i The supreme Courts of Justice for
appears to us more dissonant from the Hebrew then any other yet most of the Quotations of the Old Testament which we have in the new are apparently from that Version which learneth us that it is not every private Ministers work to make a new Version of the Scripture but he ought to acquiesce in the Version which God hath provided for the Church wherein he lives and not ordinarily or upon light grounds to enter into a dissent to it and if in any thing he sees it necessary to do it yet not to do it as to a particular text without great modesty and a preface of Reverence This Translation of the Scriptures into a Language understood by all people in that Country into which the Church came was lookt upon so reasonable and necessary as it was opposed by none till the Papists had patched up a Religion for the upholding of which it was necessary for them to maintain That Ignorance was the mother of Devotion after which it was very difficult in any places where these Spiritual Tyrants had a dominion to get the Scriptures translated into the Language of that Country Not to instance in other places I shall give some short account of England Our Records tell us of a Translation of some part of them into the Saxon Language which was then a great part of ours within 700 years after Christ and of the Translation of the whole into the same Language by Beda within 40 years after Beda was himself a Papist but the mystery of iniquity grew up gradually to its height Soon after Bibles which the people could understand were very scarce commodities in England and thus it continued for 600 years Wickliff who lived in the time of Richard the 2d and died 1384. being the first we know of afterward who Translated the Scriptures into a Language understood by any who were not skilled in some or other of the three learned Languages That great man easily understood that without the Scriptures in their own Language the people must take all for the Will of God that their Priests told them was so and that the Popish Priests were generally of ignorance and impudence enough to entitle God to any of their own blasphemies and superstitions But within thirty years after the death of Wickcliff Anno viz. 1414. The Council or Conventicle rather of Constance Decreed all Wickliffs Books to the Fire and though some were spared yet the battel was so hard that there were very few that escaped This was our state till the year 1527 in all which years the poor people of the Land of our Nativity were without a teaching Bible as to the common people and indeed without a teaching Priest yea and for sometime after this as we shall hear In the year 1527. God put it into the heart of Mr. Tindall to Translate the New Testament into English as also 1527. the Five Books of Moses he being then an exile in Germany for his Religion but he lost all his papers upon a Shipwrack in his passage to Hamborough and had his work to begin again which yet that faithful and most unwearied servant of God did accomplish adding some Prefaces to the several Books and some Notes to the particular chapters and verses The publishing of which much netled the Popish Bishops in England and all means were then used to suppress it Amongst others the then Bishop of London advised with one Packington a Merchant of that City concerning the most accommodate mean to that design The Merchant could think of none so probable as with a summe of money to buy up the whole impression The Bishop approving it furnished him with a round summ to that purpose which the Merchant being more a Friend to Mr. Tindal then the Bishop knew sent to Mr. Tindall and had the Impression sent him some few Copies being as we must Sculteti Annales in anno 1532. imagine first sold off with this mony Mr. Tindall supported himself in his exile and was also inabled to go on with his Translation of the other part of the Bible and to prepare a perfect English Bible In the mean time a passage happened so pleasant that I shall think it worth the while here to relate it Sir Thomas More being Lord Chancellor and having several persons accused for Heresie and ready for execution offered to compound with * George Constantine one of them for his Life upon the casie terms of his discovery to him who they were in London that maintained Tindall beyond Sea After that the poor man had got as good a security for his Life as the Honour and Truth of the Chancellour could give him he told him It was the Bishop of London maintained him by sending him a summe of mony to buy up the impression of his Testaments The Chancellour smiled saying that he believed he said true Thus was this poor Confessors Life saved But to return to our story In the year 1536. Mr. Tindall was Martyred at Villefort in Flanders For Translating into English the New Testament and part of the Old saith Sir Richard Baker but his great adversary Sir Thomas More was the year before gone Bakers Chron. p. 282. to his own place being executed for Treason Mr. Tindall and Mr. Coverdale as Mr. Fox telleth us before Mr. Tindalls death had translated the whole Bible But it came out after his death under the name of Thomas Matthews with the addition of the Apocrypha Translated by John Rogers The Lord Cromwel with Archbishop Cranmer presented it to the King and obtained an order from His Majesty for leave for any of his Subjects to read it but this was not without the great regret of the Bishops About thirteen years after this or not so much the Lord Cromwel obtained Letters from King Henry 8. for a subject 1540. of his to Reprint at Paris the Bible in English the King also wrote a Letter to Bonner at that time his Embassador in France to further it Grafton and Whitchurch undertook the work upon what seeming encouragement from Bonner may be read in Mr. Foxes 2d vol. of his Martyrology pr. 1641. p. 515. 516. But how it came to pass I cannot tell though Bonners Treachery was suspected in the case when it was upon the point finished the Copies were seized and ordered to be burnt and the work had wholly ceased but for the Covetousness of the Officer who sold four great dry fatts filled with them to an Haberdasher to lay Caps in By this means having recovered some Copies they came to London and there made a new impression But after this my Lord Cromwel being put to death the Bishops and Popish-party made so great complaint to the King whose warmth for the Reformation much abated in the latter part of his Life That the Sale of the English Bible was again prohibited and the Printer imprisoned and altho the Bishops promised the King they would make a more correct Translation
some think the Abyssines in Africa and Havilah c The Father of the Inhabitants of the Land of Havilah mentioned Gen. 2. 11. a Land in the most Eastern part of Arabia this being opposed to Sur a Desart near Aegypt as the two remotest bounds of Arabia Gen. 23. 18. 1 Sam. 15. 7. Sabtah d The Father of those People who were seated in the lower part of Arabia the happy near the Persian Gulf who also sent forth a Colony into Persia. For in those parts we meet with the Sabateni in Iosephus the Stabaei and Messabathi in Ptolomy and Pliny and Raamah e From whom descended another People dwelling in the same Arabia See Ezek. 27. 22. and Sabtecha f The Father of another People adjoyning to them And the Sons of Raamah Sheba g The Father either of that People which inhabited Aethiopia who were known by that Name See 1 Kings 10. 1 4. Ezek. 27. 22. Matth. 12. 42. Acts 8. 27. Or rather of another People in Arabia So the several Sons of Cush are conveniently seated one near another And those Aethiopians in Africa might be a Colony either of these or rather of the Posterity of the former Seba. and Dedan h Of whose Posterity See Ezek. 27. 15. and 38. 13. 8. And Cush begat Nimrod i Whom he placeth last of all his Sons because he was to say more of him he began to be a mighty one in the Earth 9. He was a mighty Hunter k First of Beasts and by that occasion of men For when men were few and lived dispersedly and wild Beasts abounded and most of all in those parts by Hunting and Destroying of those Beasts he got much reputation and favour with men who thereby were secured in their dwellings In confidence hereof and having this occasion to gather great Companies of the youngest and strongest men together to himself by their help he established a Tyranny and Absolute Power over Men ensnaring hunting after and destroying like Beasts all those men who opposed his dominion Tyrants and Persecutors are oft in Scripture called Fowlers and Hunters as Psal. 91. 3. Ier. 16. 16. Lament 3. 52. and 4. 18. before the LORD l An aggravation of his crime that it was done in Gods presence impudently and in contempt both of God who had so lately manifested his derestation of this sin by the destruction of the World amongst other Sins for this very sin of violence Gen. 6. 13. and of his great Grand-Father Noah then living and Preaching who probably did admonish him of the wickedness and danger of this practise Thus he shewed that he neither feared God nor reverenced Man if they withstood him in his usurpation of Dominion Wherefore it is said m It became a Proverb when any man was haughty and cruel and tyrannical and that joyned with impudence and obstinacy That he was another Nimrod Even as Nimrod the mighty Hunter before the LORD 10. And the beginning of his Kingdom n i. e. Either his Chief and Royal City Or the place where his dominion began and from whence it was extended to other parts was †Gr. Babylon Babel o Which being not built till the confusion of Languages Chap. 11. 4. sheweth that this though here mentioned upon occasion of the Genealogy was not executed till afterward it being very usual in Scripture to neglect the order of time in historical relations and Erech and Accad and Calneh p Called Calno Isa. 10. 9. and Canne Ezek. 27. 23. and as it is here Calnâ—…h Amos 6. 2. Where it is mentioned amongst the eminent Cities in the Land of Shinar q i. e. In Mesopotamia This clause belongs to all the Cities here named and is added for distinction sake because there is a Babylon in the Land of Aegypt and there might be other Cities of the same Name with the rest in other Countries 11. Out of that Land ‖ Or he went out into Assyria went forth Asshur r A man so called either 1. Asshur the Son of Sem who forsook the Land either being forced by or weary of Nimrods Tyranny and Impiety and erected another Kingdom But it is not probable either that Moses would here relate an exploit of a man whose birth is not mentioned till ver 22. or that one single Son of Shem would be here disorderly placed among the Sons of Ham. Or 2. Another Asshur of Hams race But it seems most likely that Asshur is the Name of a Place or Countrey even of Assyria which in the Hebrew is called Asshur and that the words should be thus rendred he i. e. Nimrod went forth out of his own Land to Asshur to War against it and adde it to his Empire For to go forth is commonly ascribed to those that go to War or to Battle as Iud. 2. 15. and 11. 3. 2 Sam. 11. 3. Psal. 60. 12. and the particle to is here understood as it is 2 Sam. 6. 10. and 10. 2. compared with 1 Chron. 13. 13. and 19. 2. and built Nineveh s A famous and vast City near the River Tigris but so ruined by time that the Learned are not agreed about the place where it was scituate and ‖ Or The Streets of the City the City Rehoboth t Of whiâ—… 〈◊〉 Genesis 36. 37. 1 Chron. 1. 48. and Calah 12. And Resen between Nineveh and Calah The same u Either 1. Nineveh which is called a great City Ionah 3. 3. and 4. 11. and indeed was so being 60 miles in compass Thus it is a trajection and the relative is referred to the remoter noun as sometimes is done though this seems to be a little forced Or 2. Resen so the meaning is though this City be much inferiour to Nineveh yet this also if compared with most others is a great City is a great City 13. And Mizraim begat * Jer. 46. 9. Ludim x Of this and the following names here and ver 14. observe two things 1. They are not the Names of Persons but of People or Nations and the word Father is here understood Ludim for the Father of the People called Ludim and so the rest 2. That they are the several Nations dwelling in Africa springing from the Aegyptians which as they multiplied went further and further Westward and Southward from Aegypt and Anamim and Lehabim and Naphtuhim 14. And Pathrusim y The Inhabitants of Pathros of which see Isa. 11. 11. Ier. 44. 1 15. Ezek. 29. 14. and Casluhim out of whom came Philistim z The meaning is they came out of his Loyns or were his oft-spring which might be true though afterwards we find them seated amongst the off-spring of Canaan having driven out the former Inhabitants as was usual in those antient times Object The Philistins are elsewhere said to come from Caphtorim See Ier. 47. 4. Answ. Therefore some make a trajection here which is not unusual and
5. two thousand cubits whence some suppose this to be an errour in the Hebrew Text which being in a matter neither concerning faith nor good manners is not prejudicial to the authority of the holy Scriptures Ans. 2. The one thousand cubits may be in length from the city and the two thousand cubits in breadth on each side of the city and so they well agree for a line of a thousand cubits being drawn in length eastward and another westward and another northward and another southward a line drawn at a thousand cubits distance from the city from east to west must needs contain two thousand cubits and so must the other line from north to south and so on every side of the city there must be two thousand cubits Ans. 3. This verse and the next do not speak to the same thing this speaks of the space or place from whence the suburbs shall be measured the next verse speaks of the space unto which that measure shall be extended and the words may very well be read thus And the suburbs shall be so it is onely an ellipsis of the verb substantive which is most frequent and the meaning is shall be taken or accounted from the wall of the city and from that particle being supplied oâ—… understood from the foregoing words which is very usual without it or from the outward parts of it which being a general and indefinite expression is limited and explained by the following word even from a thousand cubits round about Which are mentioned not as the thing measured for as yet there is not a word of measuring but as the term or space from which the measuring line should begin And then it follows ver 5. And ye shall measure from without the city not from the wall of the city as was said before ver 4. but from without it i. e. from the said outward part or space of a thousand cubits without the wall of the city round about on the east-side two thousand cubits c. So in truth there were three thousand cubits from the wall of the city whereof one thousand probably were for out-houses stalls for cattel gardens vineyards and olive-yards and the like and the other two thousand for pasture which are therefore called the field of the suburbs Lev. 25. 34. by way of distinction from the suburbs themselves which consist of the first thousand cubits from the wall of the city 5 And ye shall measure from without the city on the east-side two thousand cubits and on the south-side two thousand cubits and on the west-side two thousand cubits and on the north-side two thousand cubits and the city shall be in the midst this shall be to them the suburbs of the cities 6 And among the cities which ye shall give unto the Levites there shall be * â—…eut 4. 41. â—… 20. 2. 〈◊〉 21. 3. 21. six cities for refuge c Or or receit or escape or resort to wit for man-slayers And these cities are assigned among the Levites partly because they might be presumed to be the most proper and impartial Judges between man-slayers and wilful murderers partly because their presence and counsel and authority would more effectually bridle the passions of the avenger of blood who might pursue him thither and partly to signifie that it is onely in Christ whom the Levitical Priests did represent that sinners find refuge and safety from the destroyer The names of these Cities we have Deut. 4. 41 43. Ios. 2â—… 8. which ye shall appoint for the man-slayer d Such as is here described ver 11 15 22 23. that he may flee thither and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ye shall add forty and two cities 7 So all the cities which ye shall give to the Levites shall be forty and eight cities them shall ye give with their suburbs 8 And the cities which ye shall give shall be of the possession of the children of Israel * â—…ap 2â—… 54. from them that have many ye shall give many e Compare Numb 33. 54. Ios. 20. 2. but from them that have few ye shall give few Every one shall give of his cities unto the Levites according to his inheritance which †〈◊〉 〈◊〉 inâ—… he inheriteth 9 And the LORD spake unto Moses saying 10 Speak unto the children of Israel and say unto them * 〈◊〉 19. 2. 〈◊〉 2â—… 2. when ye be come over Jordan into the land of Canaan 11 Then * 〈◊〉 21. 13. ye shall appoint you cities to be cities of refuge for you that the slayer may flee thither which killeth any person †〈◊〉 〈◊〉 at unawares f i. e. Not wilfully designedly or maliciously but inconsiderately through mistake or indiscretion or carelessness See Levit. 4. 2. 12 And they shall be unto you cities for refuge from the avenger g To wit of the party sâ—…ain or of blood as it is fully expressed below ver 19 25. Heb. from the redeemer or from the next 〈◊〉 to whom by the law belonged the right of redemption of the lands of and vindication of the injury done to the person acceased that the man-slayer die not h i. e. Be not killed by the avenger meeting him in some other place until he stand before the congregation i i. e. Before the society or convention of Judges or Elders who were appointed in every City for the decision of criminal causes who were 23 who were to examine the matter and that publickly before the people whether the murder was wilful or casual Quest. In what City was this cause to be tried Answ. Some say in the City of refuge others say in the City in or near which the fact was committed It seems to me it was done in both at first in the City of refuge as is manifest from Ios. 20. 4. but if that trial and sentence did not satisfie the avenger of blood it was fully and finally determined in the other City as is sufficiently evident both by comparing this place with ver 25. and Ios. 20. 6. and from the usual and most reasonable course of Justice which is that facts should be examined as far as may be in or near the places where they were committed and where the witnesses and evidences were at hand in judgment k Or for judgment i. e. to receive sentence there according to the nature of the fact 13 And of these cities which ye shall give six cities shall ye have for refuge 14 Ye shall give three cities on this side Jordan l Because that Land was as long as Canaan though not so broad and besides these might be convenient for many of them that lived in Canaan and three cities shall ye give in the land of Canaan which shall be cities of refuge 15 These six cities shall be a refuge both for the children of Israel and for the stranger m Not the proselyte onely but all strangers
Name of the LORD if the thing e Which he gives as a sign of the truth of his prophecy He means the prediction of some strange and wonderful event as appears by comparing this with Deut. 13. 1 2. follow not nor come to pass that is the thing which the LORD hath not spoken f The falshood of his prediction shews him to be a false prophet though the truth and accomplishment of his prediction had not proved him to be a true Prophet as is evident from Deut. 13. 2 3. but the prophet hath spoken it presumptuously g Impudently ascribing his own vain and lying fancies to the God of truth thou shalt not be afraid of him h i. e. Of his predictions or threatnings so as to be scared from doing thy duty in bringing him to deserved punishment CHAP. XIX 1 WHen the LORD thy God * chap. 12. 29. hath cut off the nations whose land the LORD thy God giveth thee and thou †Heb inheritest or possessest succeedest them and dwellest in their cities and in their houses 2 * Exod. 21. 13. Num. 35. 10. 11. Josh. 20. 2. Thou shalt separate three cities for thee in the midst of thy land a To wit beyond Iordan as there were three already appointed on this side Iordan Numb 35. 14. He saith in the midst of the land either for in the land as in the midst of the city Ier. 52. 25. is the same with that in the city 2 King 25. 19. or to design the places that they should be scituated in the midst of the several parts of their land to which they might conveniently and speedily flee from all the parts of the land which the LORD thy God giveth thee to possess it 3 Thou shalt prepare thee a way b Distinguish it by evident marks and make it plain and convenient to prevent mistakes and delays and divide the coasts of thy land which the LORD thy God giveth thee to inherit into three parts c Not into more because it was fit that these places should as far as it was possible be at some considerable distance from the friends of the slain person least the sight of the manslayer might have provoked their passion and occasioned his ruine that every slayer may flee thither 4 And this is the case of the slayer which shall flee thither that he may live whoso killeth his neighbour ignorantly whom he hated not †Heb. froâ—…â—…terday the 〈◊〉 day in time past 5 As when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke with the ax to cut down the tree and the †Heb. 〈◊〉 head slippeth from the †Heb. 〈◊〉 helve and †Heb. 〈◊〉 lighteth upon his neighbour that he die he shall flee unto one of those cities and live 6 Lest the avenger of blood pursue the slayer d This verse is to be joyned with ver 3. as is evident the 4th and 5th verses coming in as a parenthesis which is usual in Scripture and other authors while his heart is hot and overtake him because the way is long and †Heb. 〈◊〉 him in 〈◊〉 slay him e Which is supposed but not allowed as appears from the following words But the avenger of blood is not to be punished with death for killing the manslayer in case he found him without the borders of the city of refuge after he had been received there Numb 35. 26 27. because then he was guilty of a new crime to wit a contempt of Gods ordinance and a gross neglect of the duty of self-preservation and therefore deserved death from God who might permit it to be inflicted by the avenger of blood whereas he was not worthy of death inasmuch as he hated him not †Heb. 〈◊〉 〈◊〉 in time past 7 Wherefore I command thee saying Thou shalt separate three cities for thee 8 And if the LORD thy God * chap. 1â—… 〈◊〉 enlarge thy coast f As far as Euphrates See Gen. 15. 18. Exod. 23. 31. Deut. 1. 7. as he hath sworn unto thy fathers and give thee all the land which he promised to give unto thy fathers 9 If thou shalt keep all these commandments to do them which I command thee this day to love the LORD thy God and to walk ever in his wayes * Josh. 〈◊〉 〈◊〉 then shalt thou add three cities moe for thee beside these three 10 That innocent blood be not shed in thy land which the LORD thy God giveth thee for an inheritance and so blood be upon thee 11 But if any man hate his neighbour and lie in wait for him and rise up against him and smite him †Heb. 〈◊〉 〈◊〉 in life mortally that he die and fleeth into one of these cities 12 Then the elders of his city g Either of the slain person who were most likely to prosecute the murderer or of the murderer because God would oblige even his own fellow citizens to prosecute him to death that it might appear how hateful murder and the murderer is to God and ought to be to all men shall send and fetch him thence h Demand him of the Elders of the city of refuge who upon the hearing of the cause and the evidence of the murder were obliged to deliver the offender to justice and deliver him into the hand of the avenger of blood that he may die 13 Thine eye shall not pity him but thou shalt put away the guilt of innocent blood from Israel that it may go well with thee 14 * chap. 〈◊〉 〈◊〉 Thou shalt not remove thy neighbours †Heb. 〈◊〉 land-mark i By which the several portions of lands distributed to several families were distinguished one from another See Iob 24. 2. Prov. 22. 28. Hos. 5. 10. which they of old time have set in thine inheritance which thou shalt inherit in the land that the LORD thy God giveth thee to possess it 15 * Nâ—…m 35. 〈◊〉 chap. 17. â—… Mat. 18. 1â—… Joh. 8. 17. 2 Cor. 13. â—… Heb. 10. 〈◊〉 One witness shall not rise up k Or not stand or not be established accepted owned as sufficient it is the same word which in the end of the verse is rendred be established against a man for any iniquity or for any sin in any sin that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established 16 If a false witness l A single witness though he speak truth is not to be accepted for the condemnation of another man but if he be convicted of false witness this is sufficient for his own condemnation rise up against any man to testifie against him ‖ Or 〈◊〉 〈◊〉 that which is wrong 17 Then both the men between whom the controversie is shall stand before the LORD before the priests and the judges
phrase is oft used as Gen. 34. 2. Deut. 22. 24 29. Iudg. 19. 24. Ezek. 22. 10 11. 15 If a man have two wives z Either 1. both together which practise though tolerated is not hereby made lawful but onely provision is made for the children in that case Or 2. one after another one beloved and another hated a Comparatively i. e. less loved as Gen. 29. 31. Mat. 6. 24. Luk. 14. 26. and they have born him children both the beloved and the hated and if the first-born son be hers that was hated 16 Then it 〈◊〉 be when he * Chro. 11. 22. maketh his sons to inheriâ—… â—…t which he hath that he may not b It is not lawful because contrary to the rights and law of nature make tâ—…â—…on of the beloved first-born before the soâ—…â—…f of the hated which is indeed the first-born c Or before the face of the son i. e. in his life time as this phrase is understood Gen. 11. 28. and 16. 12. and 25. 18. And when this phrase is rendred before another it signifies onely in the presence of another but never notes the preference of one person to another which the Hebrews express in another manner And this may be added to intimate that if the eldest son were dead and had left a child the father was free to give the right of his first-born unto his second son rather than to the child of the eldest Or this phrase may be an aggravation of the fact whereby his father did in a manner spit in his face and fasten a reproach upon him in his very sight and presence 17 But he shall acknowledge d i. e. Make it appear that he owns him the son of the hated for the first born by giving him a double portion e For the phrase see 2 King 2. 9. Zach. 13. 8. and for the thing see Gen. 25. 31. 1 Chron. 5. 1. of all †Heb. that is fouâ—…d with him that he hath for he is the * Gen. 49. 3. beginning of his strength f i. e. The first evidence of his manly strength and ability for procreation the right of the first-born is his 18 If a man have a stubborn and rebellious son which will not obey the voice of his father or the voice of his mother and that when they have chastened him will not hearken unto them 19 Then shall his Father and his mother g The consent of both is required to prevent the abuse of this Law to cruelty And it cannot reasonably be supposed that both would agree without manifest necessity and the sons abominable and incorrigible wickedness in which case it seems a fit and righteous law because the crime of Rebellion against his own Parents was so high in it self and did so fully signifie what a pernicious Member and son of Belial he would be in the Commonwealth of Israel who had dissolved all his Natural Obligations Yet the Iews say this Law was never put in practice and therefore it might be made for terrour and prevention and to render the authority of Parents more sacred and powerful lay hold of him and bring him out unto the elders of his city h Which was a sufficient caution to preserve Children from the malice of any hard-hearted Parents because these Elders were first to examine the cause with all exactness and then to pronounce the sentence and unto the gate of his place 20 And they shall say unto the elders of his city This our son is stubborn and rebellious i Adds incorrigibleness to all his wickedness he will not obey our voice he is a glutton and a drunkard k Under which two offences others of a like or worse nature are comprehended by a Synechdoche 21 And all the men of his city shall stone him l Which was the punishment appointed for blasphemers and Idolaters which if it seem severe it is to be considered that Parents are in Gods stead and entrusted in good measure with his authority over their Children and that Families are the matter and foundation of the Church and Commonwealth and they who are namely Members and Rebellious children in them do commonly prove the bane and plague of these and therefore no wonder if they are nipped in the bud with stones that he die so shalt thou put evil away from among you and all Israel shall hear and fear 22 And if a man have committed a sin worthy of death and he be put to death and thou hang him on a tree m Which was done after the Malefactor was put to death some other way this publick shame being added to his former punishment See Ios. 7. 25. and 8. 29. and 10. 26. 2 Sam. 4. 12. 23 His body shall not remain all night upon the tree but thou shalt in any wise bury him that day for * Gal. 3. 13. he that is hanged is †Heb. the curse of God accursed of God n i. e. He is in a singular manner cursed and punished by Gods appointment with a most shameful kind of punishment as this was held among the Iews and all Nations and therefore this punishment may suffice for him and there shall not be added to it that of lying unburied which was another great calamity Ier. 16. 4. And this curse is here appropriated to those that are hanged partly because this punishment was inflicted onely upon the most notorious and publick Offenders and such as brought the curse of God upon the community as Numb 25. 4. 2 Sam. 21. 6. and principally to foresignifie that Christ should undergo this execrable punishment and be made a curse for us Gal. 3. 13. which though it was yet to come in respect to men yet was present unto God and in his eye at this time And so this is delivered with respect unto Christ as many other passages of Scripture manifestly are that thy land be not defiled o To wit morally either by inhumanity towards the dead or rather by suffering the monument or memorial of the mans great wickedness and of Gods curse to remain publick and visible a longer time than God would have it whereas it should be put out of sight and buried in oblivion which the LORD thy God giveth thee for an inheritance CHAP. XXII 1 THou * Exod. 23. 4. shalt not see thy brothers a So called by communion not of Religion but of nature as having one Father even God Mal 2. 10. as appears 1. Because the same Law is given about their Enemies ox c. Exod. 23. 4. 2. Because else the obligation of this law had been uncertain seeing men could not ordinarily tell whether the straying Ox or Sheep belonged to a Iew or to a stranger 3. Because this was a duty of common justice and charity which the Law of Nature taught even Heathens and it is absurd to think that the Law of God delivered to
Commanders of his Army But they seem to be included in the 30000. v. 3. which are supposed to be furnished and led by their several Commanders and such persons are scarce ever called the Elders of Israel Or rather 2. the chief Magistrates and Rulers of Israel under Ioshua who are commonly so called and these I suppose went with Ioshua and with the Army to take care that the Cattel and the Spoil of the City which was given by God to all Israel for a prey v. 2 27. might be justly and equally divided between those that went to battel and the rest of the people according to the Example and Prescript Numb 31. 27. and that they who were present and assistant in the taking of that City might not ingross the whole to themselves as is usual for Soldiers in those cases to do before the people to Ai. 11 And all the people even the people of war that were with him m To wit the 30000. mentioned v. 3. or the most of them went up and drewnigh and came before the city and pitched on the north-side of Ai now there was a valley between them and Ai. 12 And he took n Or rather but he had taken to wit out of the said number of 30000. for this is added by way of Recapitulation and further Explication of what is said in general v. 9. about five thousand men and set them to lie in ambush between Bethel and Ai on the west-side †of the city ‡ Or of Ai. 13 And when they had set the people even all the host that was on the north-side of the city and †their ‡ Heb. their lying in wait liers in wait on the west of the city Joshua went o To wit accompanied with a small part of the host now mentioned i. e. Very early in the morning when it was yet dark as is said in a like case Ioh. 20. 1. whence it is here called Night though it was early in the morning as is said v. 10. for it seems most probable that all was done in one Nights space and in this manner Ioshua sends away the Ambush by night v. 3. and lodgeth that night with 25000 men v. 9. not far from the city But not able nor willing to sleep all night he rises very early v. 20. and numbers his men which by the help of the several Officers was quickly done and so immediately leads them towards Ai and while it was yet duskish or night he goes into the midst of the valley v. 13. and when the day dawns he is discovered by the King and people of Ai who thereupon rose up early to fight with them v. 14. Though others conceive this was the second night and so the Ambush had lain hid a night and a day together But then there might be danger of their being discovered although that danger may seem to be the less because Ai might be shut up that none might go out nor come in but by Order and upon Necessity because of the nearness of their Enemies as Iericho formerly was for the same reason Iosh. 6. 1. that night into the midst of the valley p Which was near the City thereby to allure them forth 14 And it came to pass when the king of Ai saw it that they hasted and rose up early and the men of the city went out against Israel to battel he and all his people q To wit all his men of war for the rest were left in Ai v. 16. at a time appointed r At a certain hour agreed upon between the King and People of Ai and of Bethel too who were their Confederates in this Enterprize as it may seem from v. 16. Possibly they might appoint the same hour of the day on which they had fought against Israel with such good success looking upon it as a lucky hour before the plain s i. e. Towards or in sight of that plain or valley in which the Israelites were that so they might put themselves in Battel-array but he wist not that there were liers in ambush against him t The former success having made him more careless and secure as is usual in such Cases God also blinding his mind and infatuating him as he useth to do with those which he intends to destroy behind the city 15 And Joshua and all Israel made as if they were beaten before them u i. e. Fled from them as it were for fear of a second blow and peradventure some of them might be wounded though none were killed and might make that the pretence of their fleeing away and fled by the way of the wilderness x Which lay between Ai and Iericho whither they now seemed to flee 16 And all the people y To wit all that were able to bear Arms for old men and Children were unfit for the pursuit or fight and that they were yet left may seem from v. 24 25. that were in Ai were called together to pursue after them and they pursued after Joshua and were drawn away from the city 17 And there was not a man z To wit fit for war left in Ai or Bethel a Which being a neighbouring City and incouraged by the former success had sent some Forces to assist them and now upon notice sent to them of the flight of their common Enemies or upon some other signal given which might easily be done having been appointed before-hand as is usual in such Cases all their men of War joyn with those of Ai in the pursuit that went not out after Israel and they left the city open and pursued after Israel 18 And the LORD said unto Joshua Stretch out the spear b Or thy banner or there might be some Banner in the end of his Spear This was prescribed and practised either 1. for a sign to his Host present with him to stop their flight and make head against the pursuers Or 2. for a signal to the liers in wait as may seem from v. 19. who though they were at some distance might know this from persons whom they had set in some high and convenient places to observe Ioshua's motion and to give notice from one to another and that speedily as is common in such cases until it came to the whole ambush Or 3. as a mystical token of Gods presence and assistance with them and of their Victory or as a mean by Gods appointment contributing to their good success as the like posture of Moses lifting up his hands was Exod. 17. 11 12. which may be the reason why he continued this posture till the Enemies were all destroyed v. 26. whereas if it had been a signal only it was sufficient to do it for a little while I know no reason why all these ends might not be joyned together that is in thy hand toward Ai for I will give it into thine hand And Joshua stretched out the spear
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
Mizpeh d Near Ramah in the same Mountain where Silo was There were divers other Cities of that name and Chephirali and Mozah 27 And Rekem and Irpeel and Taralah 28 And Zelah Eleph and Jebusi which is Jerusalem e So it seems this City did properly and primarily belong to Benjamin although the Tribe of Iudah had also an Interest in it either because some part of it was allotted to them or because the Benjamites gave them a share in it for the Assistance which either they had received or did expect from that Potent Tribe for the getting or defending of that very Important Place See more on Ios. 15. 63. Gibeath and Kir-jath fourteen cities f It is more than probable that all the Cities belonging to this Tribe are here named because Anathoth and Almon are omitted â—…ere but expressed Ios. 21. 18. with their villages This is the inheritance of the children of Benjamin according to their families CHAP. XIX ANd the second lot came forth to Simeon even for the Tribe of the Children of Simeon according to their families and their inheritance was within the inheritance of the children of Judah a This was so ordered by Gods Providence partly to fulfil that threatning that he would divide and scatter this Tribe in Israel Gen. 49. 7. which was hereby done in part because they had no distinct part of their own but were as Inmates to Iudah partly because now upon the more exact survey of the Land it appeared to Ioshua and Eleazar and all the Princes and People even to the Tribe of Iudah themselves that the Part given to Iudah did far exceed the Proportion which either they needed and could occupy or which the other Tribes could expect and partly because this was the least of the Tribes as is evident from Numb 26. 14. and therefore fittest to be put within another Tribe 2 And they had in their inheritance Beersheba and b Or or 1. i. e. otherwise called for that Beersheba and Sheba were one and the same City is manifest both from v. 6. where all the Cities are reckoned to be but Thirteen and from 1 Chron. 4. 28. where Simeons Cities are enumerated and Sheba omitted as superfluous Sheba and Moladah 3 And Hazar-shual and Balah c Called also Billah 1 Chron. 4. 29. and Baalah Ios. 15. 29. For let this be observed once for all that the names of Persons or Places are frequently changed through length of time or difference of Dialects or study of brevity and easiness in Pronunciation or new accidents or other causes Thus Eltolad and Bethul v. 4. are called Tolad and Bethuel 1 Chron. 4. 29 30. and for Beth-lebaoth v. 6. is Beth-birei 1 Chron. 4. 31. and Azem 4 And Eltolad and Bethul and Hormah 5 And Ziklag and Beth-marcaboth and Hazar-susah 6 And Beth-lebaoth and Sharuhen thirteen cities d Or Towns as some of them are called 1 Chron. 4. 32. Nor are all Simeons Cities here numbred for Elam is added 1 Chron. 4. 32. unless that were built afterward and their villages 7 Ain Remmon and Ether and Ashan four cities and their villages 8 And all the villages that were round about these cities to Baalathbeer Ramath of the south This is the inheritance of the tribe of the children of Simeon according to their families 9 Out of the portion of the children of Judah was the inheritance of the children of Simeon for the part of the children of Judah was too much for them therefore the children of Simeon had their inheritance within the inheritance of them 10 ¶ And the third lot came up for the children of Zebulun e Who is here put before Issachar his elder Brother as he is also Gen. 49. 13 14. Deut. 33. 18. according to their families and the border of their inheritance was unto Sarid 11 And their border went up toward the Sea f i. e. The Midland Sea as on the other side it reached to the Sea of Galilee and so those Prophecies concerning him Gen. 49. 3. Deut. 33. 18. were abundantly fulfilled and Maralah and reached to Dabbasheth and reached to the river that is before Jokneam g Supposed to be Kishon Iudg. 4. 7. or Belus or Pagis 12 And turned from Sarid eastward toward the sun-rising unto the border of Chisâ—…oth-tabor and then goeth out to Daberath h A City in Issachar as appears from Ios. 21. 28. and goeth up to Japhia 13 And from thence passeth on along on the east to Gittah-hephir to Ittah-kazin and goeth out to Remmon ‖ Or which is drawn Methoar to Neah 14 And the border compasseth it on the north-side to Hannathon and the out-goings thereof are in the valley of Jiphthah-el 15 And Kattath and Nahallal and Shimron and Idalah and Beth-lehem i Not that where Christ was born which was in Iudah thence called Bethlehem Iudah Matt. but another twelve cities k There are more numbred here but the rest either were not Cities properly so called having Villages under their jurisdiction or were not within this Tribe but onely bordering upon it and belonging to other Tribes which is evident of some of them and may well be presumed of others with their villages 16 This is the inheritance of the children of Zebulun according to their families these cities with their villages 17 ¶ And the fourth lot came out to Issachar for the children of Issachar according to their families 18 And their border was toward Jezreel l The Royal City 1 King 21. 1. This Tribe because it lay between Benjamin on the South and Zebulun on the north is not here described by its borders which were the same with theirs but by some of its Cities and Chesulloth and Shunem m The Birth-place of Abishag 1 King 1. 3. 19 And Hapharaim and Shion and Anaharath 20 And Rabbith and Kishion and Abez 21 And Remeth and En-gannim n A different place from that Engannim in the Tribe of Iudah Ios. 15. 34. and En-haddah and Beth-pazzez 22 And the coast reacheth to Tabor and Shahazimah and Beth-shemesh and the out-goings of their border were at Jordan Sixteen cities with their villages 23 This is the inheritance of the tribe of the children of Issachar according to their families the cities and their villages 24 ¶ And the fifth lot came out for the tribe of the children of Asher according to their families 25 And their border o On the North-west side was Helkath and Hali and Beten and Achshaph 26 And Alammelech and Amad and Misheal and reacheth to Carmel westward p Or Carmel by the sea to distinguish it from that Carmel in the Tribe of Iudah 1 Sam. 25. 2. This was a place of eminent fruitfulness Isa. 33. 9. and 35. 2. and 37. 24. agreeable to the Prophecy concerning Asher Gen. 49. 20. Deut. 33. 24. and to Shihor-libnath 27 And turneth toward the sun-rising to Beth-dagon and reacheth to
all Obligation or Temptation of doing them any harm though it were in his own just and necessary defence 13 And they spake unto him saying No but we will bind thee fast and deliver thee into their hand but surely we will not kill thee And they bound him with two new cords and brought him up from the rock t i. e. From the Cave or Hole in the Rock in which he had secured himself out of which he was first brought up and then carried down from the Rock to the Plain 14 ¶ And when he came unto Lehi the Philistines shouted against him u For Joy and Triumph because they had now their great Enemy as they supposed in their hands and the spirit of the LORD came mightily upon him and the cords that were upon his arms became as flax that was burnt with fire and his bands ‡ Heb. were melted loosed x Heb. were melted i. e. were dissolved as things are which are melted in the fire from off his hands 15 And he found a ‡ Heb. moist new y And therefore more tough and strong jaw-bone of an ass and put forth his hand and took it and slew a thousand men therewith 16 And Samson said With the jaw-bone of an ass ‡ Heb. an heap two heaps heaps upon heaps with the jaw-bone of an ass have I slain a thousand men z This though it might seem difficult yet is not at all impossible or incredible especially seeing the Learned affirm of the Asses of Syria that they were larger and stronger than ours and so consequently were their Bones And withal it must be acknowledged that there was something extraordinary and Miraculous in this as there was unquestionably in Samson's strength and so all the difficulty vanisheth 17 And it came to pass when he had made an end of speaking that he cast away the jaw-bone out of his hand and called that place ‖ That is the lifting up of the jaw-bone or casting away of the jaw-bone Ramath-Lehi a And by contraction Lehi v. 14. it being usual so to contract Proper Names as Salem is put for Ierusalem Psal. 76. 3. Sheba for Beersheba Ios. 19. 2. and many other 18 ¶ And he was sore athirst b So as he was ready to faint and die with Thirst which was natural from his excessive toil and heat partly sent by God that by the experience of his own Impotency he might be forced to ascribe the Victory to God onely and not to himself and called on the LORD and said Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst and fall into the hand of the uncircumcised c Wilt thou not finish what thou hast begun Wilt thou undo what thou hast done 19 But God clave an hollow place d i. e. By cleaving a place made it hollow an expression like that Isa. 47. 2. grind Meal i. e. Grind Corn into Meal and that Psal. 74. 15. thou didst cleave the Fountain i. e. cleave the Rock so as to make a Fountain in it that was in ‖ Or Lehi the Jaw e In the Jaw-bone which he had used which God could easily effect either by causing the Jaw-bone to send forth Water as the Rock formerly did the Miracle being in effect the same though in a differing subject causing a Spring to break forth in Lehi or in that Leâ—…i mentioned before v. 14. for Lehi is both the name of a place and signifies a Iaw-bone and there came water thereout and when he had drunk his spirit came again and he revived wherefore he called the name thereof ‡ That is the well of him that called or cried En-hakkore f i. e. The Fountain of him that cryed for Thirst or that called upon God for Deliverance i. e. the Fountain or Well which was given in Answer to my Prayer which is in Lehi unto this day g According to this Translation Lehi is the name of a place and not a Iaw-bone because it seems improbable that a Jaw-bone should continue there so long which every Traveller might take away and would be forward enough to carry a Fountain with them in those hot Countries although it is not incredible that Passengers would generally forbear to meddle with or remove so great a Monument of Gods Power and Goodness or that the same God who made it instrumental to so great a wonder should add one circumstance more to wit fix it in the earth as a Testimony to Posterity of the Truth of this glorious work But these words may be otherwise rendred thus which Fountain was in that Iaw-bone and for the following words unto this day they may not be joined with the words next and immediately foregoing as if the Fountain was there to this day but with the former words he called c. and so the sense may be this That it was so called unto this day and the place may be thus read he called the name thereof or the name thereof was called such active verbs being frequently put passively and impersonally The Well or Fountain of him that called or cryed which was in Lehi unto this day 20 And he judged Israel h i. e. He pleaded their Cause and avenged them against the Philistinees in the days of the Philistines i i. e. Whilst the Philistines had the Power and Dominion from which he was not fully to deliver but onely to begin to deliver them as it was foretold Iudg. 13. 5. From this place it is manifest that in the computation of the times of the Judges the years of Servitude or Oppression are not to be separated from the years of the Judges and added to them but are comprehended within them which proposition is of great importance for clearing this difficult part of Scripture-Chronology and for justifying that account of times given 1 King 6. 1. twenty years CHAP. XVI THen went Samson to Gaza a A chief City to make some new attempt upon the Philistins whom he feared not either in their Cities or in their Camps having had such large experience of his own strength and of God's Assistance Possibly he came in thither by Night unknown and unobserved till afterwards and saw there ‡ Heb. a woman an harlot an harlot b Going into an House of Publick Entertainment to refresh himself as the manner was Ios. 20. 1. He there saw this Harlot which implies that he did not go thither upon so evil a Design but accidentally saw her there and by giving way to Lustful looks upon her was ensnared by her and went in unto her 2 And it was told the Gazites saying Samson is come hither And they compassed him in and laid wait for him all night in the gate of the city and were ‡ Heb. sileâ—…t quiet all night saying In the morning when it is day we shall kill him
and took possession of their Cities and Land Or 3. When the whole Land of the ten Tribes whereof Dan was one was Conquered and the People carried Captive by the Assyrian 2 King 17. 6 23. which is called by way of Eminency the Captivity 1 Chron. 5. 22. But against this it is Objected That it is not probable that this Idolatry should continue so long in such a publick place and manner or that David and Solomon would suffer it Ans. It is not said that the graven Image was there so long for that is restrained to a shorter date even to the continuance of the Ark in Shiloh v. 31. which was removed thence 1 Sam. 4. But only that Ionathan's posterity were Priests to this Tribe or Family of Dan which they might be under all the changes even till the Assyrian Captivity sometimes more openly and allowedly sometimes more cunningly sometimes more secretly sometimes in one way of Superstition or Idolatry and sometimes in another and in and after Ieroboam's time in the Worship of the Calves for which service though he did make Priests of the meanest of the People 1 King 12. 31. yet that was not by choice but out of necessity because the Priests and Levites generally forsook him 2 Chron. 11. 13 14. and therefore when he could engage any of the Priests or Levites in that service he was doubtless very glad of them to gain reputation to his Impious and absurd device 31 And they set them up Micah's graven image which he made all the time that the house of God was in Shiloh CHAP. XIX AND it came to pass in those days a Of which see on Iudg. 17. 1. â—… and 〈…〉 when there was no king in Israel that there was a certain Levite â—…journing on the side b Heb. in the sides i. e. in one of the sides as Verse 18. of mount Ephraim who â—…k to him ‡ Heb. a woman a â—…bine or a wâ—…e a concubine a concubine c Heb. a Wiâ—…e a Concubine i. e. such a Concubine as was also his Wife as appears from v. 3 4 5 7 9 26 27. and Iudg. 20. 4. See of these Gen. 22. 24. and 25. 1. out of Bethlehem-Judah 2 And his concubine played the whore against him d i. e. Against her Faith given to him or to his wrong or with him i. e. in his House or whilest she lived with him which is opposed to her going away which here follows and went away from him e Either for fear of his severe rebukes or punishment or because her heart was alienated from him unto her fathers house to Bethlehem-Judah and was there ‖ Or a year and four months ‡ Days for months four whole months f Heb. some days to wit four months or a year so days commonly signifie and four months wherein not only she sinned but her Father by some indulgence and connivence at her Sin and neglect of just endeavours for her reconciliation to her Husband the ill effects whereof he speedily felt in the loss of his Daughter in so dreadful a manner 3 And her husband arose and went after her to speak ‡ Heb. to her heart friendly unto her g Or to speak to her heart i. e. kindly and comfortably as that phrase is taken Gen. 50. 21. Hos. 2. 14. to offer her pardon and reconciliation and restitution to her former state and to bring her again h To wit to his own House having his servant with him and a couple of asses t Partly for himself or his Wife to ride upon as there was occasion and partly for carrying their Provision as appears from v. 19 and she brought him into her fathers house and when the father of the damsel saw him he rejoiced to meet him k Hoping the breach would be made up by this means 4 And his father in law the damsels father retained him and he abode with him three days so they did eat and drink and lodged there 5 ¶ And it came to pass on the fourth day when they arose early in the morning that he rose up to depart and the damsels father said unto his son in law ‡ Heb. strength en Comfort thine heart with a morsel of bread and afterward go your way 6 And they sate down and did eat and drink both of them together for the damsels father had said unto the man Be content I pray thee and tarry all night and let thine heart ‡ Heb. bâ—… good be merry 7 And when the man rose up to depart his father in law urged him therefore he lodged there again 8 And he arose early in the morning on the fifth day to depart and the damsels father said Comfort thine heart I pray thee And they tarried ‡ Heb. till the day declined until afternoon and they did eat both of them 9 And when the man rose up to depart he and his concubine and his servant his father in law the damsels father said unto him Behold now the day ‡ Heb. is weak draweth towards evening I pray you tarry all night behold ‡ Heb. it is the pitching time of the day the day groweth to an end l lodg here that thine heart may be merry and to morrow get ye early on your way that thou mayest go ‡ Hebr. to thy tent home l Heb. It is the encamping time of the day i. e. the Evening when Armies having marched in the day begin to pitch their Camp or when the Sun that makes the day begins to encamp himself and go toward rest so it is a Poetical expression taken from hence That the Sun when he sets seems to vulgar eyes to go to rest 10 But the man would not tarry that night but he rose up and departed and came ‡ Hebr. to over against Jebus over against Jebus which is Jerusalem and there were with him two asses sadled his concubine also was with him 11 And when they were by Jebus the day was far spent and the servant said unto his master Come I pray thee and let us turn in unto this city of the Jebusites and lodg in it 12 And his master said unto him We will not turn aside hither into the city of a stranger m i. e. Of a strange Nation which the Canaanites posses for though the City Ierusalem had been taken by Caleb Iudg. 1. yet the strong Fort of Zion was still in their hands 2 Sam. 5. 6 7. whence it is likely they did much molest and afterwords by Gods permission and for the punishment of their Sin drive out the Israelites who dwelt there that is not of the children of Israel we will pass over to Gibeah 13 And he said unto his servant Come and let us draw near to one of these places to lodg all night in Gibeah or in Ramah n Both which places lay in Benjamin's Portion a little Northward from
ye are all children of Israel q The Sons of that Holy man who for one filthy action left an Eternal brand upon one of his own Sons a People in Covenant with the holy God whose Honour you are obliged to vindicate and who hath expresly commanded you to punish all such notorious Enormities give here your advice and counsel 8 ¶ And all the people arose as one man saying We will not any of us go to his tent r i. e. His habitation to wit until we have revenged this Injury neither will we any of us turn into his house 9 But now this shall be the thing which we will do to Gibeah we will go up by lot against it 10 And we will take ten men of an hundred throughout all the tribes of Israel and an hundred of a thousand and a thousand out of ten thousand to â—…etch victual for the people that they may do when they come to Gibeah of Benjamin accord ing to all the folly that they have wrought s That we may punish them as such a wickedness deserves in Israel t This is added as an aggravation that they should do that in Israel or among Gods peculiar People which was esteemed abominable even among the Heathen 11 So all the men of Israel were gathered against the city ‡ Heb. fellows knit together as one man 12 ¶ And the tribes of Israel sent men through all the tribe u Heb. tribes Either the Plural Number for the Singular or rather tribe is put for family as was noted before as families are elsewhere put for tribes They take a wise and a just course in sending to all the parts and families of the tribe to separate the Innocent from the Guilty and to give them a fair opportunity of preventing their ruin by doing nothing but what their Duty Honour and Interest obliged them to even by delivering up those vile Malefactors whom they could not keep without horrid guilt and shame and bringing the Curse of God upon themselves of Benjamin saying What wickedness is this that is done among you 13 Now therefore deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil x Both the Guilt and the Punishment wherein all Israel will be Involved if they do not Punish it from Israel but the children of Benjamin would not hearken y Partly from the Pride of their Hearts which made them scorn to submit to their Brethren or to suffer them to meddle in their Territory partly from a conceit of their own Valour and Military skill and partly from Gods just judgment to the voice of their brethren the children of Israel 14 But the children of Benjamin gathered themselves together out of the cities unto Gibeah to go out to battel against the children of Israel 15 And the children of Benjamin were numbred at that time out of the city twenty and six thousand men that drew sword beside the inhabitants of Gibeah which were numbred seven hundred chosen men z Object This agrees not with the following numbers for all that were slain of Benjamin were 25100 men v. 35. and there were only 600 that survived v. 47. which make only 25700. Ans. The other thousand men were either left in some of their cities where they were slain v. 48. or were cut off in the two first Battels wherein it is unreasonable to think they had an unbloody Victory and as for these 25100 men they were all slain in that day i. e. the day of the third Battel as is affirmed v. 35. 16 Among all this people there were seven hundred chosen men * Chap. 3. 15. left handed a Heb. shut up on their right hand i. e. using their left hand instead of their right every one could sling stones at an hairs breadth and not miss b An Hyperbolical expression signifying that they could do this with great exactness There are many Parallel Instances in Historians of Persons that could throw Stones or shoot Arrows with great certainty so as seldom or never to miss Of which see my Latin Synopsis And this was very considerable and one ground of the Benjamites confidence because in those times they had no Guns 17 And the men of Israel c To wit such as were here present v. 2. for otherwise it is most probable they had a far greater number of men being 600000 before their entrance into Canaan Num. 1. 2. beside Benjamin were numbred four hundred thousand men that drew sword all these were men of war 18 ¶ And the children of Israel d i. e. Some sent in the name of all arose and went up to the house of God e To wit to Shiloh which was not far from Mizpeh where they were and * Chap. 1. 1. asked counsel of God and said Which of us shall go up first to the battel f This they ask to prevent Emulations and Contentions but they do not ask whether they should go against them oâ—… no for that they knew they ought to do by the will of God already revealed nor yet do they seek to God for his help by Prayer and Fasting 〈◊〉 〈◊〉 〈◊〉 in all reason they ought to have done but were confident of Success because of their great Numbers and Righteous Cause against the children of Benjamin And the LORD said Judah shall go up first 19 And the children of Israel rose up in the morning and encamped against Gibeah 20 And the men of Israel went out to battel against Benjamin and the men of Israel put themselves in aray to fight against them at Gibeah 21 And the children of Benjamin came forth out of Gibeah and destroyed down to the ground of the Israelites that day twenty and two thousand men g Quest. Why would God suffer them to have so great a loss in so Good a Cause Ans. Because they had many and great Sins reigning amongst themselves and they should not have come to so great a Work of God as this with polluted hands but should have pulled the Beam out of their own Eye before they attempted to take that out of their Brother Benjamin's Eye which because they did not God doth it for them making them by this loss more clearly to see their own Sins and their need of Gods help without which their great Numbers were insignificant and bringing them through the Fire that they might be purged from their Dross it being probable that the great God who governs every stroke in Battels did so order things that their worst and rotten Members should be cut off which was a great Blessing to the whole Common-wealth 22 And the people the men of Israel incouraged themselves h Heb. strengthned themselves partly by supporting themselves with the Conscience of the Justice of their Cause and the hopes of success and partly by putting themselves in better order for
Ancestors or by the Reports of the Hebrews when he ‡ Or deluded them had wrought ‖ Or reproachfully wonderfully among them * Exod. 12. 31. did not they let ‡ Heb. them the people go and they departed 7 Now therefore make a new cart o As David did for the same use â—… Sam. 6. 3. in Reverence to the Ark. and take two milch-kine on which there hath come no yoke p Partly in Respect to the Ark and paâ—…ly for the better Discovery because 〈◊〉 untamed 〈◊〉 are wanton and apt to wander and keep no certain and constant paths as Oxen accustomed to the Yoke do and therefore were most unlikely to keep the direct Road to Israels Land and tie the kine to the câ—… and bring their calves home from them q Which would stir up Natural Affection in their Dams and cause them rather to return Home than to go to a strange Countrey 8 And take the ark of the LORD and lay it upon the cart r Which God winked at in them both because they were ignorant of Gods Law to the contrary and because they had no Levites to carry it upon their Shoulders and put the jewels of gold which ye return him for a trespass-offering in a coffer by the side thereof s For they durst not presume to open the Ark to put them within it and send it away that it may go 9 And see if it goeth up by the way of his own coast s Or Border i. e. the way that leadeth to his Coast or Border viz. the Countrey to which it belongs to Bethshemesh then ‖ Or it he hath doâ—…e us this great evil t Which they might well 〈◊〉 if such Heifers should against their common use and natural instinct go into a strange path and Regularly and constantly proceed in it without any man's Conduct but if not then we shall know that it is not his hand that smote us it was a chance that hapned to us u This Evil came to us from some Influences of the Stars or other unknown Causes Which was a weak and Foolish Inference depending upon a meer Contingency it being uncertain whether God would please to give them this Sign and probable that he would deny it both to punish their Superstition and to harden their hearts to their further and utter Destruction But wicked Men will sooner believe the most uncertain and ridiculous things than own the visible Demonstrations of Gods Power and Providence 10 ¶ And the men did so and took two milch-kine and tied them to the cart and shut up their calves at home 11 And they laid the ark of the LORD upon the cart and the coffer with the mice of gold and the images of their emerods 12 And the kine took the straight way to the way of Bethshemesh x i. e. Leading to Bethshemesh a City of the Priests Ios. 21. 16. who were by Office to take care of it and went along the high way lowing as they went y Testifying at once both their Natural and Vehement Inclination to their Calves and the Supernatural and Divine Power which over-ruled them to a contrary Course and turned not aside to the right hand or to the left and the lords of the Philistines went after them z Under pretence of an honourable dismission of it but in truth to prevent all Imposture and to get assurance of the truth of the Event All which Circumstances tended to their greater Confusion and Illustration of God's Glory unto the border of Bethshemesh 13 And they of Bethshemesh were reaping their wheat-harvest in the valley and they lifted up their eyes and saw the ark and rejoiced to see it 14 And the cart came into the field of Joshua a Bethshemite and stood there where there was a great stone and they a Not the Lords of the Philistines but the Bethshemites to wit the Priests that dwelt there clave the wood of the cart and offered the kine a burnt-offering unto the LORD b There may seem to be a double Error in this Act. First that they Offered Females for a Burnt-Offering contrary to Levit. 1. 3. and 22. 19. Secondly That they did it in a forbidden place Deut. 12. 5 6. into which they might easily be led by excess of Joy and eager desire of returning to their long-interrupted course of Offering Sacrifices And some think these Irregularities were partial Causes of the following Punishment But this case being very extraordinary may in some sort excuse it if they did not proceed by ordinary Rules As for the first though they might not chuse Females for that use yet when God himself had chosen and in a manner Consecrated them to his service and imployed them in so Sacred and Glotious a Work it may seem tollerable to offer them to the Lord as being his peculiar and improper for any other use And for the latter we have many instances of Sacrifices offered to God by Prophets and Holy Men in other places besides the Tabernacle upon extraordinary occasions such as this certainly was it being fit that the Ark should at its first return be reâ—…eived with Thanksgiving and Sacrifice and this Place being Sanctified by the presence of the Ark which was the very soul of the Tabernacle and that by which the Tabernacle it self was Sanctified and for whose sake the Sacrifices were offered at the door of the Tabernacle 15 And the Levites took down c Or For the Levites had taken down for this though mentioned after was done before the Sacrifices were offered the ark of the LORD and the coffer that was with it wherein the jewels of gold were and put them on the great stone and the men of Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto the LORD 16 And when the five LORDS of the Philistines had seen it d To wit that prodigious return of the Ark to its own Countrey and the entertainment it found there they returned to Ekron the same day 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD for Ashdod one for Gaza one for Askelon one for Gath one for Ekron one 18 And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages e This is added for explication of that foregoing Phrase all the cities either to shew that under the Name of the five Cities were comprehended all the Villages and Territories belonging to them in whose Name and at whose Charge these presents were made or to express the difference between this and the former present the Emerods being onely five according to the five Cities mentioned v. 17. because it may seem the Cities onely or principally were pestered with that Disease and the Mice being many more according to the number of all the
present to Jerusalem l As the place which God had designed for his Worship and in the Center and Heart of his Kingdom and therefore fittest for his Royal City unto the Jebusites m Who continued to dwell there in spight of the Benjamites to whose lot it fell See Iosh. 15. 63. Iudg. 1. 21. and 19. 10 11. the inhabitants of the land which spake unto David saying ‖ Or except one remove from thee Except thou take away the blind and the lame thou shalt not come in hither n Or thou shalt not come in hither but the blind and the lame shall remove or hinder thee By the blind and the lame they understand either 1. Their own People and so they imply that the Place was so Impregnable that a few Blind and Lame men were able to Defend it against all David's Assaults And these may be called and were the hated of David's soul v. 8. Not because they were blind and lame but because they were Iebusites a People hated and accursed by God and the Iebusites of this place were more hateful to him than the rest of that Nation partly because they Possessed this Place which David knew was designed for the one and onely Place of God's Solenm Worship and partly because they did so wickedly and insolently defie the Armies of Israel and consequently the God of Israel Or 2. Their gods or images which after the manner of the Heathens they Worshipped as their tutelary gods and placed in their Gates or Walls These they call blind and lame sarcastically and with respect to David's opinion as if they said These gods of ours whom you Israelites Reproach as Blind and Lame Psal. 115. 5 6. and so unable to direct and protect us they will defend us against you and you will find they are neither Blind nor Lame but have Eyes to watch for us and Hands to Fight against you and you must Conquer them before you can take our City And these may well be called the hated of David's soul. But I prefer the former sence as being most easie and natural and proper whereas the latter is Metaphorical and seems doubtful and forced ‖ Or saying thinking David cannot come in hither o Concluding their Fort to be Impregnable 7 Nevertheless David took the strong hold of Zion o Either 1. A very strong Fort which they had built upon Mount Sion which being taken the City quickly yielded Or 2. The City of Zion which was very strongly Fortified the same is ‡ Now 〈◊〉 the city of David 8 And David said on that day Whosoever getteth up to the gutter p i. e. Whosoever Scaleth the Fort or getteth up to the top of it where the Gutter was and smiteth the Jebusites and the lame and the blind q Or even or especially for the Hebrew Particle Vau signifies both ways the lame and the blind i. e. Those of them who are set to Defend that Place who as they pretend should be onely the Lame and the Blind Others understand it of their Idols or Images But they could not properly be said to be smitten i. e. Killed as that Word is used here and elsewhere that are hated of Davids soul r This belongs to the Iebusite and the lame and the blind and it is explained in v. 6. * 1 Chron. 11. 6. he shall be chief and captain s These words are fitly supplyed out of 1 Chron. 11. 6. where they are expressed and they must needs be understood to make the sence compleat And such Ellipses or defects of a part of the Sentence are usual in Promises and Oaths and Conditional Offers such as this was ‖ Or because they had 〈◊〉 even the blind and the lame he shall not come into the house wherefore they said The blind and the lame shall not come into the house t i. e. Whence it became a Proverb or a common saying used by David and others upon this occasion or otherwise The blind and the lame Iebusites â—…ere set to keep the House i. e. The Fort of Zion and to keep others from coming into it but now they are shut out of it and none of them to wit either 1. Of the Iebusites or 2. Of Blind and Lame persons shall be admitted to come into it again Which David might resolve and ordain to keep up the memory of this great Exploit and of the Insolent Carriage of the Iebusites and their unhappy Success Or the blind and the lame shall not come into my house to wit Into the King's Palace And although this might be a general Rule and Decree of David's yet he might dispense with it in some special cases as in that of Mephibosheth But it is not necessary that this should be a Proverb for the Words may be thus rendred as it is in the Margent of our Bible because they had said even the blind and the lame he i. e. David shall not come into the house or because they i. e. the Jebusites had said the blind and the lame shall hinder him which Words are easily supplied out of v. 6. where having spoken of this more largely it was sufficient here to mention the most Emphatical Words as is usual in such Cases He shall not come into the house or hither as they say v. 6. i. e. Into the Fort for the Word house is used very largely and generally in the Hebrew Language for any place as Iudg. 16. 21. 9 So David dwelt in the fort and called it The city of David and David built round about from Millo u Which seems to have been some large and well fortified Building Iudg. 9. 6. 2 Chron. 3. 5. adjoyning or near to the wall of the City of Zion and inward 10 ¶ And David ‡ Heb. went going and growing went on and grew great x In reputation and power and the LORD God of hosts was with him 11 And * 1 King 5. 2. 1 Chron. 14. 1. Hiram king of Tyre sent messengers to David and cedar-trees y For Lebanon which was famous for its Cedars was a great part of it in his Dominion and carpenters and ‡ Heb. hewers of the stone of the wall masons z For the Tyrians were excellent Artists and Workmen as both Sacred and Profane Writers agree and they built David an house 12 And David perceived a By reflecting upon the Promises which God had made him and the constant course of Gods Providence favouring him that the LORD had established him king over Israel and that he had exalted his kingdom for his people Israels sake 13 ¶ And * 1 Chron. 3. 9. and 14. 3. David took him moe concubines and wives b This may well be reckon'd amongst David's miscarriages the multiplication of 〈◊〉 being expresly forbidden to the King Deut. 17. 17. The use of seems to have been his Policy that hereby he might enlarge his
business was committed 7 ¶ And Solomon had twelve officers over all Israel which provided victuals for the king and his houshold each man his month in a year made provision 8 And these are their names ‖ Or Ben-hâ—… the son of Hur p This and others of them are denominated from their Fathers because they were known and famous in their generation in mount Ephraim 9 ‖ Or Bendekaâ—… The son of Dekar in Makaz and in Shaalbim and Bethshemesh and Elon-Beth-hanan q Or Elon the house or dwelling place of Hanan and Hanan may be a mans name and this place may be so differenced from other Elons Or the plain for so the Hebrew word signifies of Beth-hanan 10 ‖ Or Ben-hesed The son of Hesed in Aruboth to him pertained Sochoh r There were two Sochohs but both near together See Ios. 15. 35 48. and all the land of Hepher s In Iudah See 1 Chron. 4. 6. 11 ‖ Or Ben-aâ—…nadab The son of Abinadab in all the region of Dor s In Manasseh within Iordan where also were Tamach Megiddo and Bethshean v. 12. which had Taphath the daughter of Solo-mon to wife 12 Baana the son of Ahilud to him pertained Taanach and Megiddo and all Beth-shean which is by Zartanah beneath Jezreel t Which was in Issachar And this seems added to distinguish it from that Zartanah Ios. 3. 16. from Beth-shean to Abel-Meholah even unto the place that is beyond Jockneam 13 ‖ Or Ben 〈◊〉 The son of Geber in Ramoth Gilead u Ramoth in the Land of Gilead Deut. 4. 43. Ios. 20. 8. 1 King 22. 3. so called to difference it from Ramoth in Issachar 1 Chr. 6. 73. to him pertained the towns of Jair x In Manasseh beyond Iordan See Numb 32. 41. Deut. 3. 14. the son of Manasseh which are in Gilead to him also pertained the region of Argob which is in Bashan threescore great cities with walls and brazen bars y This is added by way of distinction from those Towns of Iair For being without Iordan they were liable to the attempts of their Enemies 14 Ahinadab the son of Iddo had ‖ Or to â—…naim Mahanaim z The City and Territory of Mahanaim of which see Gen. 32. 2. Ios. 13. 26. But this seems too narrow a compass for one of these great Officers and unequal to the rest although these portions seem not to be distributed into equal portions of Land but into larger or lesser parts according to their fertility or barrenness And this seems to have been a very fruitful place See 2 Sam. 17. 27. Or to Mahanaim So he may understand all the space from the parts last mentioned to Mahanaim which was in the Tribe of Gad. 15 Ahimaaz was in Naphtali he also took Basmath the daughter of Solomon to wife 16 Baanah the son of Hushai was in Asher and in Aloth 17 Jehoshaphat the son of Paruah in Issachar 18 Shimei the son of Elah a Which he adds to distinguish him from that cursed and cursing Shimei 2 Sam. 16. 5. in Benjamin 19 Geber the son of Uri was in the countrey of Gilead b i. e. In the remaining part of that Land of Gilead which was mentioned above v. 19. in the countrey of Sihon king of the Amorites and of Og king of Bashan and he was the onely officer which was in the land c Or rather in that land for the Hebrew points intimate that the emphatical Article is there understood to wit in all Gilead excepting the parcels mentioned before in all the Territories of Sihon and Og which because they were of large extent and yet all committed to this one man it is here noted concerning him as his priviledge above the rest whose Jurisdictions were of a narrower extent 20 ¶ Judah and Israel were many as the sand which is by the sea in multitude eating and drinking and making merry 21 And Solomon reigned over all kingdoms from the river d Euphrates for so far David having conquered the Syrians extended his Empire which Solomon also maintained in that extent And so Gods promise concerning the giving of the whole Land as far as Euphrates to the Israelites was fulfilled And if the Israelites had multiplied so much that the Land of Canaan would not suffice them having Gods grant of all the Land as far as Euphrates they might have seized upon it whensoever occasion required unto the land of the Philistines e Which is to be understood inclusively for it is unreasonable to think that the Philistines were not within Solomon's dominion and unto the border of Egypt f Unto the River Sihor which was the border between Egypt and Canaan Ios. 13. 3. Compare Gen. 15. 18. they brought presents and served Solomon g By Tribute or other ways as he needed and required all the days of his life 22 ¶ And Solomons ‡ â—…eb bread provision for one day was thirty ‡ Heb. Corâ—… measures h Heb. Cors each of which contained ten Ephah's Exod. 16. 36. So this Provision was sufficient for near three thousand persons of fine flour and three score measures of meal i Of a courser sort for common use and for the inferior sort 23 Ten fat oxen k Fatted in stalls and twenty oxen out of the pastures l Well fleshed tender and good though not so faâ—… as the former and an hundred sheep beside harts and ro-bucks and fallow deer and fatted fowl 24 For he had dominion over all the region on this side the river from Tiphsah m Either that Tiphsah 2 King 15. 16. which was in the Kingdom of Israel within Iordan Or rather another place of that name upon the river now mentioned to wit Euâ—…ates even that eminent City which is mentioned by Ptolemy and Strabo and Pliny called Thapsarum And this best agrees with the following Azzah which was the border of Canaan in the South and West Gen. 10. 19. Deut. 2. 23. as Tiphsab was in the North and East And so his Dominion is described by both its borders even to Azzah over all the kings on this side the river n Who owned subjection and payed Tribute to him and he had peace on all sides round about him 25 And Judah and Israel dwelt ‡ Heb. confidently safely * 〈◊〉 4. 4. every man under his vine and under his fig-tree o Enjoying the fruit of his own labours with safety and comfort Under these two Trees which were most used and cultivated by the Israelites he understands all other Fruit-bearing Trees and all other comforts by a Synecdoche And they are brought in as sitting or dwelling under these Trees partly for recreation or delight in the shade and partly for the comfort or advantage of the Fruit and withal to note their great security not onely in their strong Cities but even in the Country where the Vines
searched found out 48 And Solomon made all the vessels that pertained unto the house of the LORD p Such as God by the Mouth of Moses had commanded to be made for his House and Service and such as Moses had made onely these were larger and richer and more according to the difference of the Temple and Tabernacle and Solomon's vast riches and the poverty of Moses and the Israelites at that time the altar of gold q To wit of Incense as appears from 1 Chron. 28. 18. where this is mentioned amongst the things for which David left Gold and Solomon is here said to build it and therefore this cannot be that Altar made by Moses Exod. 25. 23 24. and 30. 1 3. which also was of Shittim-Wood whereas this was made of Cedar and covered with Gold 1 King 6. 20. and the table of gold whereupon the * Exod. 25. 30 shew-bread was r Under which by a Synecdoche are comprehended both all the utensils belonging to it and the other ten Tables which he made together with it 2 Chron. 4. 7 8. 49 And the candlesticks s Which were ten according to the number of the Tables whereas Moses made but one whereby might be signified the progress of the Light of Sacred Truth which was now grown clearer than it was in Moses his time and should shine brighter and brighter until the perfect day of Gospel Light of pure gold t Of massy and fine Gold five on the right side and five on the left before the oracle u In the Holy place with the flowers x Wrought upon the Candlesticks as it had formerly been See on Exod. 25. 31. and the lamps and the tongs of gold 50 And the bowls and the snuffers and the basons and the spoons and the ‡ Heb. ashpans censers of pure gold and the hinges of gold both for the doors of the inner house the most holy place and for the doors of the house to wit of the holy temple 51 So was ended all the work that king Solomon made for the house of the LORD and Solomon brought in the ‡ Heb. Holy things of David things * 2 Sam. 8. 11. 2 Chron. 5. 1. which David his father had dedicated even the silver and the gold y Either First All of it and so Solomon built it wholly at his own charge Or Secondly So much of it as was left and the vessels z Those which David had dedicated and with them the Altar of Moses and some other of the old utensils which were now laid aside far better being put in the room of them did he put among the treasures of the house of the LORD CHAP. VIII THen * â—… Chr â—… 2. Solomon assembled the elders of Israel a The Senators and Judges and Rulers and all the heads of the tribes b For each Tribe had a peculiar Head or Governor the ‡ Heb. princes chief of the fathers c The chief Persons of every great Family in each Tribe of the children of Israel unto king Solomon d Unto himself the antecedent Noun being put for the relative and reciprocal Pronoun as is frequent with the Hebrews in Jerusalem e Where the Temple was built and now finished that they might bring up the ark f To the top of this high Hill of Moriah upon which it was built whither they were now to carry the Ark in a Solemn pomp that by this their attendance they might make a publick profession of that service and respect and obedience which they owed unto that God who was Graciously and Gloriously present in the Ark. of the covenant of the LORD out of the city of David g Where David had placed the Ark 2 Sam. 6. 12 17. See on 1 King 2. 10. and 3. 1 which is Zion h Which is also called Zion because it was built upon that Hill 2 And all the men of Israel i Not onely the chief Men who were particularly invited but a vast number of the common people as being forward to see and to joyn in this great and Glorious Solemnity assembled themselves unto king Solomon at the feast k Understand either first The Feast of Tabernacles Or rather Secondly The Feast of the Dedication to which Solomon had invited them which was before that Feast for that began on the 15 day of the 7th month Lev. 23. 34. but this began at the least 7 days before that Feast for Solomon and the People kept the Feast for 14 days here v. 65. i. e. 7 days for the Dedication of the Temple and 7 other days for that of Tabernacles and after both these were finished he sent all the People to their homes on the 23 day of the month See 2 Chron. 7. 9 10. in the month Ethanim which is the seventh month l Which time he chose with common respect to his Peoples convenience because now they gathered in all their Fruits and now they were come up to Ierusalem to Celebrate the Feast of Tabernacles Quest. The Temple was not finished till the eighth month 1 King 6. 38. how then could he invite them in the seventh month Ans. This was the 7th month of the next Year For although the house in all its parts was finished the Year before yet the utensils of it described chap. 7. were not then fully finished but took up a considerable time afterward and many preparations were to be made for this great and extraordinary occasion 3 And all the elders of Israel came and the priests took up the ark m For although the Levites might do this Numb 4. 15. yet the Priests did it at this time partly for the greater honour of the Solemnity and partly because the Levites might not enter into the Holy place much less into the Holy of Holies where it was to be placed into which the Priests themselves might not have entred if the High-Priest alone could have done it Obj The Levites are said to have done this 2 Chron. 5. 4. Ans. That is most true because all the Priests were Levites though all the Levites were not Priests 4 And they brought up the ark of the LORD and the tabernacle of the congregation n That made by Moses which doubtless before this time had been translated from Gibeon to Zion and now together with other things was put into the Treasuries of the Lords-House to prevent all the superstitious use and prophane abuse of it and to oblige the people to come up to Ierusalem as the onely place where God would now be Worshipped and all the holy vessels that were in the tabernacle even those did the priests and Levites o The Priests carrying some and the Levites others bring up 5 And king Solomon and all the congregation of Israel that were assembled unto him were with him before the ark sacrificing sheep and oxen p Either First
For Pharaoh king of Eggpt had gone up and taken Gezer a Not now but long before this time and presently after the Marriage of his Daughter as is most probable and it is here mentioned onely as the occasion of Solomon's Building it Possibly the Canaanites of this place had been guilty of some Hainous Crime and because Solomon thought not fit to destroy them himself he desired Pharaoh to do it for him or Pharaoh might offer his Service therein for his Daughters advantage and burnt it with fire and slain the Canaanites that dwelt in the City and given it for a present unto his daughter Solomons wife 17 And Solomon built Gezer and Beth-horon the nether b In Benjamin Ios. 18. 13 14. and Bethoron the upper which is added 2 Chron. 8. 5. a City in the Tribe of Ephraim Ios. 16. 5. possibly bordering upon Benjamin and â—…igh unto the lower Bethoron which alone may be here mentioned either because it was the more famous place or be cause it needed more reparations 18 And Baalath c In the Tribe of Dan Ios 19. 40 44. and Tadmor d Supposed to be called Tamar Ezek. 47. 19. in the wilderness in the land e This Clause may belong either first to all the places above-mentioned which are here declared to be in the Land of Canaan But so that Clause may seem superfluous for none would easily think that he would Build much out of his own Land Or rather Secondly To Tadmor which otherwise being in that Wilderness which was the border of the Land might have been presumed to have been out of the Land 19 And all the cities of store f To lay up Arms and Ammunition for War and Corn or other Provisions against a time of scarcity See Exod. 1. 11. that Solomon had and cities for his charets and cities for his horsemen and ‡ Heb. the desire of Solomon which he desired that which Solomon desired to build in Jerusalem and in Lebanon g Either in the Mountain of Lebanon which being the Border of his Land he might Build some Forts or a Frontier City in it Or in the House of the Forest of Lebanon of which see chap. 7. 2. and in all the land of his dominion 20 And all the people that were left of the Amorites Hittites Perizzites Hivites and Jebusites which were not of the children of Israel 21 Their children * Judg. 1. 21 27 29. that were left after them in the land whom the children of Israel also were not able utterly to destroy upon those did Solomon levy a tribute of bond-service h He used them as Bond-men and imposed Burdens and Bodily Labours upon them See 2 Chron. 2. 18. Hence some think they are called Solomon's servants Ezra 2. 55 58. Quest. Why did not Solomon destroy them as God had commanded when now it was fully in his power to do so Ans. First The command of destroying them Deut. 7. 2. did chiefly if not onely concern that Generation of Canaanites who lived in or near the time of the Israelites entring into Canaan Secondly That Command seems not to be Absolute and Universal but conditional and with some exception for those who should submit to them and embrace the True Religion as may be gathered both from Ios. 11. 19. and from the History of the Gibeonites Ios. 9. whom Ioshua did not sin in sparing when he had Sworn to do so and Saul did sin in indeavouring to destroy them But if Gods Command had been Absolute the Oaths of Ioshua and of the Princes could not have obliged them nor dispensed with such a Command unto this day 22 But of the children of Israel did Solomon * Lev. 25. 39. make no bond-men but they were men of war and his servants and his princes and his captains and rulers of his charets and his horsemen 23 These were the chief of the officers that were over Solomons work five hundred and fifty i Obj. They were onely 250 in 2 Chron. 8. 10. Ans. First Those might be Officers of another sort for they are not said to be over the work as these are but onely over the people Secondly The 250 were Israelites who are therefore distinctly mentioned in that Book where many things are more exactly noted than in the former and the other 300 were strangers who therefore are neglected in that more accurate account Or Thirdly There was but 250 at one time which is noted there and 250 at another time for it is apparent they did their work by turns and the other 50 either were Superior to all the rest or rather were a reserve to supply the place of any of the 500 when there was occasion which might frequently happen And so this was an act not unbecoming Solomon's Wisdom to make provision for Emergencies which bare rule over the people that wrought in the work 24 ¶ But * 2 Chr. 8. 11. Pharaohs daughter came up out of the city of David unto * Chap. 7. 8. her house which Solomon had built for her then did he build Millo 25 ¶ And three times in a year k i. e. At the three Solemn Feasts Which is not said exclusively as is evident both from 2 Chron. 8. 13. and from the express and oft-repeated Commands of God to offer at other times which it is absurd to think that Solomon not yet fallen into sin should so wickedly and scandalously neglect but because then he did it more Solemnly and more costlily and more publickly whereby it might be presumed that he did so at all other appointed times did Solomon offer burnt-offerings and peace-offerings upon the altar which he built unto the LORD and he burnt incense ‡ Heb. upon it upon the altar that was before the LORD so he finished the house l Or so he perfected the house to wit by applying it to the use for which it was made in which the perfection of such things consists Or the house may be put Metonymically for the Work or Service of the House as it is elsewhere commonly used for the things or persons in the House Or the words may be and are rendred thus After that for so the Hebrew Vau oft signifies as Isa. 37. 9 36. Hos. 1. 11. Zech. 12. 2. he finished the house i. e. From the time of the finishing of the House until this time he continued to do so 26 ¶ And * 2 Chr. 8. 17. king Solomon made a navy of ships m Not now in the order in which it is placed in the History but in the beginning of his Reign as appears because the Almug-trees which he used in this Work were brought in this Navy from Ophir chap. 10 11 12. 2 Chron. 9. 10 11. which was a three Years Voyage there ver 22. For Ophir and Tharsis were either the same place or one near to another in Ezion-Geber which is beside Eloth n on the ‡
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.
may be rendred thus I will put a Spirit within him so that he shall hear a rumour and return c. For by Spirit is many times understood an Imagination or Inclination or Affection in which sense we read of the Spirit of fear 2 Tim. 1. 7. Of the Spirit of jealousie Numb 5. 14. Of the Spirit of slumber Rom. 11. 8. Or a Spirit against for so the Hebrew Position Beth is oft used as hath been noted before him Of whom this Word is elsewhere used as Iudg. 9. 23. 1 Sam. 16. 14 23. 1 King 22. 23. as it is also given to Man's Soul Iob 12. 10. Eccles. 12. 7. which is a Spiritual Substance as the Angels are And this Interpretation seems most agreeable to the design of this Verse which is in brief to represent all the Judgments of God which were to befall him and which are related in the following History and therefore all the other Particulars being contained in the following Branches of this Verse the tidings of Tirhakah ver 9. in these words he shall hear a rumour his returning to his own Land and being slain there ver 36 37. in the next words it seems most probable That the chiefest of all the Judgments to wit the Destruction of 185 thousand Soldiers in one night ver 35. is not omitted here but expressed in the first branch of the Verse and the Spirit here is the same thing which is here called an Angel this latter Word being there used to limit and explain the former which otherwise was of a doubtful signification and he shall hear a rumour and shall return to his own land and I will cause him to fall by the sword in his own land 8 ¶ So Rab-shakeh returned i To the King to give him an account of the Treaty and to advise with him what was further to be done leaving behind him the Army under the other Commanders mentioned Chap. 18. 17. as is most probable from the other threatning Message here following which would have been very unsuitable if his Siege had been raised and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish k Not being able to take it 9 And when he heard say of Tirhakah king of Ethiopia l Heb. of Chush i. e. Either 1. of Arabia as that Word is most commonly meant of which see the notes and especially my Latin Synopsis upon Numb 12. 1. Or rather 2. Of Ethiopia beyond Egypt Nor was there any need that he should force his Passage through Egypt which is objected against this Opinion by a very Learned Man because the Egyptians against whom this Sennacherib Warred as Heathen Historians Herodotus and Berosus relate and the Ethiopians were Confederates in this Expedition as Iosephus expresly affirms who lived above 1600 Years nearer the time when this was done than we and therefore was more likely to understand it Behold he is come out to fight against thee he sent messengers again unto Hezekiah saying 10 Thus shall ye speak to Hezekiah king of Judah saying Let not thy God in whom thou trustest deceive thee saying Jerusalem shall not be delivered into the hand of the king of Assyria 11 Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered m No certainly never expect it such questions oft imply a denial as Gen. 18. 17. 12 Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Thelasar n Several places about or beyond Euphrates See Gen. 11. 31. Ezek. 27. 23. 13 Where is the king o Either 1. Their god whom he here calls their King because they looked upon him as their Protector and Governour which Kings are or should be to their People Or rather 2. Their King properly so called And as before he compared their gods with the God of Ierusalem so now he compares their kings with King Hezekiah and by both intends to perswade them that neither their God nor their King was able to save them out of his Hand of Hamath and the king of Arpad and the king of the city of Sepharvaim of Henah and Ivah p Of which see the notes on Chap. 18. 34. 14 ¶ And Hezekiah received the letter of the hand of the messengers and read it And Hezekiah went up into the house of the LORD q i. e. Into the Court of the Temple for further he might not enter and spread it before the LORD r i. e. Before the Ark or Temple which â—…e did not to acquaint God but to strengthen his own Faith and quicken himself to Prayer 15 And Hezekiah prayed before the LORD and said O LORD God of Israel * 1 Sam. 4. 4. which dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 16 LORD bow down thine ear and hear open LORD thine eyes and see and hear the words of Sennacherib which hath sent him s i. e. The Messenger who brought this Railing Letter ver 14. Or Rabshakeh who was easily understood out of the former Chapter although he would not do him the honour to name him or sent it to wit This Letter to reproach the living God 17 Of a truth LORD the kings of Assyria have destroyed the nations and their lands 18 And have ‡ Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 19 Now therefore O LORD our God I beseech thee save thou us out of his hand that all the kingdoms of the earth may know that thou art the LORD God even thou onely 20 ¶ Then Isaiah the son of Amoz sent to Hezekiah saying Thus saith the LORD God of Israel That which thou hast prayed to me against Sennacherib king of Assyria I have heard t i. e. Accepted it and will answer it A common Synecdoche 21 This is the word that the LORD hath spoken concerning him The virgin u So he calls Zion or Ierusalem partly because she was pure in good measure from that gross Idolatry wherewith other people were defiled which is called Spiritual Whoredom partly to signifie that God would defend her from that Rape which Sennacherib intended to commit upon her with no less Care and Zeal than Parents do their Virgin Daughters from those who seek to Force and Deflour them and partly to intimate That as she had not yet been Forced and taken by her Barbarous Enemies so she should still retain her Virginity in spight of his Attempts against her the daughter of Zion x i. e. The People of Zion i. e. as it follows of Ierusalem so called Synecdochically from the Mountain and City of Zion which was an eminent part
Mered as may seem by comparing this with v. 18. Miriam and Shamma and Ishbah the father of Eshtemoa 18 And his wife a Either Ezra's Wife or rather another Wife of Mered. ‖ Or the Iewesâ—… Jehudijah b Or the Iewess so called to distinguish her from his Egyptian Wife here following bare Jered the father of Gedor and Heber the father of Zocho and Jekuthiel the father of Zanoah And these c To wit Miriam and the rest following v. 17. are the sons of Bithiah the daughter of Pharaoh d Either 1. of Pharaoh King of Egypt For Mered might be a Person of great Estate and quality Or this might be onely Pharaohs Illegitimate Daughter Or of some other Egyptian or Israelite called by that Name which might easily happen upon divers occasions which Mered took 19 And the sons of his wife ‖ Or Iehudijah mentioned before Hodiah e His third Wife the sister of Naham the father of Keilah the Garmite and Eshtemoa the Maachathite 20 And the sons of Shimon f Another Son of the Father of Keilah mentioned v. 19. were Amnon and Rinnah Ben-hanan and Tilon And the sons of Ishi g son of Tilon last mentioned were Zoheth and Ben-zoheth 21 The sons of Shelah h Having treated of the Posterity of Iudah by Pharez and by Zare he now comes to his Progeny by Shelah of whom see Gen. 38. * Gen. 38. 1 5. the son of Judah were Er the father of Lecah and Laadah the father of Mareshah and the families of the house of them that wrought fine linen of the house of Ashbea 22 And Jokim and the men of Chozeba and Joash and Saraph who had the dominion in Moab i Which they ruled in the name and for the use and service of the Kings of Iudah to whom Moab was Subject from Davids Time Or who had Possessions in Moab or who married Wives in Moab and Jashubi-lehem And ‖ Or But. these are ancient things k The Sence is either 1. These Persons and things were in Ancient Times and therefore it is not strange if now they be so little known But that might have been with equal truth said of divers other parts of this Account Or rather 2. But those Blessed times and Things are long since past and gone Our Ancestors then had the Dominion over the Heathen but their degenerate Posterity are now Slaves to them in Chaldea Persia c. where they are employed as Potters or Gardiners or in other Servile Works 23 These were l Or rather these are for he seems to oppose their present Servitude to their former Glory and to shew their low and mean Spirits that had rather tarry among the Heathen to do their Drudgery than return to Ierusalem to serve God and enjoy their Freedom the Potters and those that dwelt amongst plants and Hedges there they dwelt m Or tarrâ—…ed or now dwell when their Brethren are returned with the King n Of Babylon or Persia Esteeming it a greater Honour and Happiness to serve that Earthly Monarch in the meanest Employments than to serve the King of Kings in his Temple and in his most Noble and Heavenly Work for his work 24 The sons of Simeon o These are here joyned with Iudah because their Possession was taken out of Iudahs Portion Ies. 19. 1. This Account seems to differ from that Gen. 46. both in the Number and Names of the Persons which is not strange considering how Customary it was amongst the Hebrews for one Person to have 2 or 3 Names given to him upon several occasions And for Ohad Gen. 46. 10. he may be omitted here because he left no Posterity or Family after him as the rest did were ‖ Or Ieâ—…uel Gen. 46. 10. Exod. 6. 15. Nemuel and Jammi Jarib Zerah and Shaul 25 Shallum his son p i. e. Son of Saul last mentioned Mibsam his son Mishma his son 26 And the sons of Mishma Hamuel his son Zacchur his son Shimei his son 27 And Shimei had sixteen sons and six daughters but his brethren had not many children neither did all their family multiply †〈…〉 like to the children of Judah q The Tribe of Simeon did not increase proportionably to the Tribe of Iudah in which they dwelt as appears by those two Catalogues Numb 1. 22. 26. 14. Which is to be ascribed to Gods Curse upon them delivered by the Mouth of Holy Iacob Gen. 49. and signified by Moses his neglect of them when he Blessed all the other Tribes 28 And they dwelt at * 〈…〉 Beer-sheba r This and the following Cities are mentioned Ios. 19. 2 c. with no great Alterations and Moladah and Hazar-shual 29 And at ‖ Or 〈◊〉 Josh. 19. â—… Bilhah and at Ezem and at ‖ Or 〈◊〉 Josh. 19. â—… Tolad 30 And at Bethuel and at Hormah and at Ziklag 31 And at Beth-marcaboth and ‖ 〈…〉 Hazar-susim and at Beth-birei and at Shaaraim These were their cities unto the reign of David c Either 1. of Davids Posterity i. e. as long as the Kingdom of Iudah lasted or until the Captivity of Babylon But this seems not to be true for Simeon was gone into Captivity with the rest of the Ten Tribes long before that time Or rather 2. of David himself And this may seem to be added because some of these Cities though given to Simeon by Ioshua yet through the Sloth or Cowardize of that Tribe were not taken from the Philistins until Davids Time who took some of them and the Simeonites having justly forfeited their Right to them by their neglect gave them to his own Tribe For it is evident concerning Ziklag one of them that it was in the Philistins Hands in Davids Time and by them given to him and by him annexed to the Tribe of Iudah 1 Sam. 27. 6. 32 And their villages were ‖ Or 〈◊〉 Josh 19. â—… Etam and Ain Rimmon and Tochen and Ashan five cities 33 And all their villages that were round about the same cities unto ‖ Or 〈◊〉 〈◊〉 Josh 19. â—… Baal These were their habitations and ‖ 〈…〉 their genealogy 34 And Meshobah and Jamlech d These and the rest here following are particularly mentioned for their Valiant and Successful Atchievements related v. 39 c. and Joshah the son of Amaziah 35 And Joel and Jehu the son of Josibiah the son of Serajah the son of Asiel 36 And Elioenai and Jaakobah and Jeshohajah and Asajah and Adiel and Jesimiel and Benajah 37 And Ziza the son of Shiphi the son of Allon the son of Jedajah the son of Shimri the son of Shemajah 38 These e Named v. 34 35 36 37. †Heb. 〈◊〉 mentioned by their names were princes in their families and the house of their fathers †〈…〉 increased greatly f Which forced them to seek for new and larger Habitations
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.
on 1 King 7. 40 c. and the ‖ Or bowls basons and Huram †Heb. finished to make finished the work that he was to make for king Solomon for the house of God 12 To wit the two pillars and * 1 Kin. 7. 41. the pommels and the chapiters which were on the top of the two pillars and the two wreathes to cover the two pommels of the chapiters which were on the top of the pillars 13 And four hundred pomegranates on the two wreathes two rows of pomegranates on each wreath to cover the two pommels of the chapiters which were †Heb. upon the face upon the pillars 14 He made also bases and ‖ Or caldrone lavers made he upon the bases 15 One sea and twelve oxen under it 16 The pots also and the shovels and the flesh-hooks and all their instruments did Huram his father g i. e. Solomons Father the Relative being put before the Antecedent which is not unusual in the Hebrew Tongue And he is so called here because Solomon usually called him by that name out of that great Respect which he bare to him for his Excellent Art and Service which he did for him it being usual to call great Artists and Inventers of things by this Name of which see Gen. 4. 20 21. Or Huram Abiu or Abif a Man so called or Huram Abi as ch 2. 13. make to king Solomon for the house of the LORD of †Heb. made bright or scoured bright brass 17 In the plain of Jordan did the king cast them in the †Heb. thicknesses of the ground clay ground between Succoth and Zeredathah 18 Thus Solomon made all these vessels in great abundance for the weight of the brass could not be found out 19 And Solomon made all the vessels that were for the house of God the golden altar also and the tables whereon the †Heb. bread of faces shew-bread was set h Which were of Gold and so are distinguished from those ten Tables mentioned v. 8. which seem to have been made of Silver Compare 1 Chron. 28. 16. 20 Moreover the candlesticks with their lamps that they should burn after the manner i According to the Prescription of God to and by Moses before the oracle of pure gold 21 And the flowers and the lamps and the tongs made he of gold and that †Heb. perfections of gold perfect gold 22 And the snuffers and the ‖ Or bowls basons and the spoons and the censers of pure gold and the entry of the house the inner doors thereof for the most holy place and the doors of the house of the temple were of gold k To wit in part they were made of Wood 1 King 6. 30. 2 King 18. 16. but covered with Golden Plates CHAP. V. 1 THus all the work that Solomon made for the house of the LORD was finished * 1 Kin. 7. 51. And Solomon brought in all the things that David his father had dedicated and the silver and the gold a Or even as that particle is oft understood the Silver and the Gold the Remainder of those vast Sums mentioned 1 Chron. 22. 14. and all the Instruments put he among the treasures of the house of God 2 * 1 King 8. 2 c. Then Solomon assembled the elders of Israel b Of this and the following Verses see the Notes on 1 King 8 1 c. and all the heads of the tribes the ‖ Or rulers of the families So Gr. chief of the fathers of the children of Israel unto Jerusalem to bring up the ark of the covenant of the LORD out of the city of David which is Zion 3 Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month 4 And all the elders of Israel came and the Levites took up the ark 5 And they brought up the ark and the tabernacle of the congregation and all the holy vessels that were in the tabernacle these did the priests and the Levites bring up 6 Also king Solomon and all the congregation of Israel that were assembled unto him before the ark sacrificed sheep and oxen which could not be told nor numbred for multitude 7 And the priests brought in the ark of the covenant of the LORD unto his place to the oracle of the house into the holy place even under the wings of the cherubims 8 For the cherubims spread forth their wings over the place of the ark and the cherubims covered the ark and the staves thereof above 9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but they were not seen without And ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. â—… â—… there it is unto this day c When this History was first written not when it was reviewed by Ezra who made some Additions to it For after the Return from Babylon neither Staves nor Ark were any more seen or heard of 10 There was nothing in the ark save the two tables which Moses * Deut. 10. 2 5. put therein at Horeb ‖ Or 〈◊〉 when the LORD made a covenant with the children of Israel when they came out of Egypt 11 And it came to pass when the priests were come out of the holy place for all the priests that were †Heb. 〈◊〉 present were sanctified and did not then wait by course d According to Davids Appointment 1 Chron. 24. 25. which was onely for the Ordinary Service but in Extraordinary Solemnities such as this eminently was they all came together 12 * 1 Chr. 25. â—… And also the Levites which were the singers all of them of Asaph of Heman of Jeduthun with their sons and their brethren being arrayed in white linen having cymbals and psalteries and harps stood at the east-end of the altar and with them an hundred and twenty priests sounding with trumpets 13 It came even to pass as the trumpeters and singers were as one to make one sound to be heard in praising and thanking the LORD and when they lift up their voice with the trumpets and cymbals and instruments of musick and praised the LORD saying * Psal. 136. For he is good for his mercy endureth for ever that then the house was filled with a cloud even the house of the LORD 14 So that the priests could not stand to minister by reason of the cloud for the glory of the LORD had filled the house of God CHAP. VI. 1 THen * 1 Kin. 8. 1â—… c. said Solomon a This whole Chapter for the Substance and almost all the Words of it are explained in the Notes on 1 King 8. The LORD hath said that he would dwell in the * Lev. 16. 2. Exod. 20. 21. thick darkness 2 But I have built an house of habitation for thee and a
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
more necessary because their times were now to be measured not by the years of their Kings as formerly but by their High-Priests Jojakim also begat Eliashib h Of whom see Nehem. 3. 1. 13. 4 5. and Eliashib begat Jojada 11 And Jojada begat Jonathan and Jonathan begat Jaddua i Generally supposed to be the same man who was High-Priest in the days of Alexander the Great as Iosephus mentions whence a great difficulty ariseth how Nehemiah could mention this man who seems not to have been High-Priest till many years after Nehemiah's death But it seems not necessary that this Iaddua should be the same Person for he might be the Father of that Iaddua both being called by the same name Or if he were the same the blessing of a very long Life might be given to this great and excellent Governour as it was to Ezra that famous Scribe as was noted on v. 1. and that for the very same reason He might also live to see Iaddua though not to see him High-Priest which might be many years after Or this passage might be put into this Book by some sacred or inspired Pen-man there being some though but few such passages in the foregoing Books of Scripture which were added by succeeding men of God in after times 12 And in the days of Jojakim were priests k As their Fathers were Priests in the days of Ioshua so in the days of Iojakim the son of Ioshua the sons of those persons executed the Priesthood in their Fathers steads some of their Fathers probably being yet living and many of them now dead the chief of the fathers of Serajah Merajah of Jeremiah Hananiah 13 Of Ezra Meshullam of Amariah Jehohanan 14 Of Melicu Jonathan of Shebaniah Joseph 15 Of Harim Adna of Merajath Helkai 16 Of Iddo Zechariah of Ginnethon Meshullam 17 Of Abijah Zichri of Miniamin of Moadiah Piltai 18 Of Bilgah Shammua of Shemajah Jehohanan 19 And of Jojarib Mattenai of Jedajah Uzzi 20 Of Sallai Kallai of Amok Eber 21 Of Hilkia Hashabiah of Jedaja Nethaneel 22 The Levites in the days of Eliashib Jojada and Johanan and Jaddua were recorded chief of the fathers also the priests to the reign of Darius l Either Darius Codomannus and then what was said concerning Iaddua v. 11. must be in part repeated and applied here or Darius Nothus and so this Iaddua might be Father to him who was in the days of Darius Codomannus and of Alexander the Great the Persian 23 The sons of Levi the chief of the fathers were written in the Book of the * 〈◊〉 â—… 14. â—… chronicles m i. e. In the publick Annals or Registers in which the Genealogies of the several Families were set down by the Jews with great exactness as all persons agree even until the days of Johanan the son of Eliashib 24 And the chief of the Levites Hashabiah Sherebiah and Jeshua the son of Kadmiel with their brethren over against them to praise and to give thanks * 〈◊〉 â—… â—… â—… according to the commandment of David the man of God ward over against ward n Of which see on v. 9. 25 Mattaniah and Bakbukiah Obadiah Meshullam Talmon Akkub were porters keeping the ward at the ‖ 〈…〉 thresholds of the gates o To wit of the Temple their watching-place being close by the Thresholds of the Gates as it now is 26 These were in the days of Jojakim the son of Jeshua the son of Jozadak and in the days of Nehemiah the governour and of Ezra the priest the scribe 27 And at the dedication of the wall p And of the gates which are mentioned v. 30. and of the City itself within the Gates which is here dedicated to God and to his Honour and Service not only upon a general account by which we ought to devote our selves and all that is ours to God but upon a more special ground because this was a place which God himself had chosen and sanctified by his Temple and gracious presence and therefore did of right belong to him whence it is oft called the holy City as hath been observed before And they restored to God by this dedication withal imploring the Presence and Favour and Blessing of God to this City by solemn Prayers and Praises and Sacrifices wherewith this Dedication was accompanied See Deut. 20. 5. 1 Kin. 8. 63. Ezr. 6. 17. Psal. 30. title of Jerusalem they sought the Levites out of all their places q To which they were now retired after that great and general Assembly ch 8 9 10. to bring them to Jerusalem to keep the dedication with gladness both with thanksgivings and with singing with cymbals psalteries and with harps 28 And the sons of the singers gathered themselves together both out of the plain country round about Jerusalem and from the villages of Netophathi 29 Also from the house of Gilgal and out of the fields of Geba and Azmaveth for the singers had built them villages round about Jerusalem r That they might be near at hand for the service of God and of his House 30 And the priests and the Levites purified themselves and purified the people and the gates and the wall s Partly by sprinkling the water of Purification upon them by which the Tabernacle and sacred Utensils were purified Num. 8. and partly by solemn Prayers and Sacrifices 31 Then I brought up the princes of Judah t And half of the people with them as it is expressed afterwards v. 38. upon the wall u For the Wall was broad and strong and so ordered that Men might conveniently walk upon it as at this day it is in many Cities and appointed two great companies of them that gave thanks whereof one went on the right hand x Towards the South and East upon the wall toward * Ch. 2. 13. 3. 13. the dung-gate 32 And after them went Hoshajah and half of the princes of Judah 33 And Azariah Ezra y Not the Scribe as is evident from v. 36. but another Ezra and Meshullam 34 Judah and Benjamin and Shemajah and Jeremiah 35 And certain of the priests sons * Num. 10. 2. with trumpets namely Zechariah the son of Jonathan the son of Shemajah the son of Mattaniah the son of Michajah the son of Zaccur the son of Asaph 36 And his brethren Shemajah and Azareel Milalai Gilalai Maai Nethaneel and Judah Hanani with * 1 Chr. 23. 5. the musical instruments of David the man of God and Ezra the scribe before them 37 And at * Ch. 2. 14. â—… 15. the fountain-gate which was over-against them they went up by * Ch. 3. 15. the stairs of the city of David z By which they went up to the hill of Sion and City of David at the going up of the wall above the house of David even unto * Ch. 3. 26. 8. 1 3 16. the
of his Church he hath prepared t Or established by his immutable Purpose and his irrevocable Promise his throne for judgment 8. And * Psal. 96. 13. 98. 9. he shall judg the world u Not you onely but all the Enemies of his People and all the Men of the World in righteousness he shall minister judgment to the people in uprightness 9. * Psal. 3â—… 39. 46. 1. 91. 2. The LORD also will be †Heb. At high place a refuge for the oppressed x God will not only judg the World at the last day and then give Sentence for his People against their Enemies but even at present he will give them his Protection a refuge in †Gr. 〈◊〉 times †Heb. Is trouble So Gr. of trouble 10. And they that know y i. e. That thoroughly understand and duly consider thy name z i. e. Thy Nature and Perfections thy infinite Power and Wisdom and Faithfulness and Goodness which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God as he hath manifested himself in his Word and Works as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. c. will put their trust in thee for thou LORD hast not forsaken a The experience of thy Faithfulness to thy People in all Ages is a just ground for their Confidence them that seek thee b i. e. That seek Help and Relief from thee by fervent Prayer mixed with Faith or trust in God as is expressed in the former Clause 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there for there was the Ark at this time declare among the people d i. e. To the heathen Nations that they also may be brought to the Knowledg and Worship of the true God his doings 12. * Gen. 9. 5. When he maketh inquisition for blood e Heb. Bloods The bloodshed or murder of his innocent and holy ones which though he may connive at for a season yet he will certainly call the Authors of it to a very severe Account and avenge it upon them he remembreth them f Either 1. The Humble as it follows or the Oppressed v. 9. That trust in him and seek to him v. 10. Whom he seemed to have forgotten Or 2. The bloods last mentioned for that Noun and this Pronoun are both of the masculine Gender and then remembring is put for revenging or punishing as it is Deut. 25. 17 19. Neâ—… 6. 14. Ier. 14. 10. and 44. 21. and oft elsewhere he forgetteth not the cry of the ‖ Or Afflicted humble g Or â—…eek as this word which is used also Zech. 9. 9. is Translated Mat. 21. 5. Who do not and cannot and will not avenge themselves but commit their Cause to me as the God to whom Vengeance belongeth Or afflicted or oppressed ones 13. Have mercy upon me O LORD consider my trouble h To wit Compassionately and effectually so as to bring me out of it which I suffer of them that hate me thou that liâ—…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping being as near Death as a Man is to the City that is come to the very Gates of it And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors of whom see my Latin Synopsis Gates elsewhere signify Power and Policy because the Gates of Cities were places both of Counsel and Strength but the Gates of Death are never so taken in Scripture 14. That I may shew forth all thy praise in the gates k i. e. In the great Assemblies which were usually in the Gates Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former and declareth that if he be brought off them he will go into these of the daughter of Zion l Either 1. Of Ierusalem so called also Isâ—… 1. 8. Zech. 9. 9. Because at this time it was subject to Zion which at this time was the seat of the Kings Palace and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters as Ios. 15. 45. 2. Chron. â—…3 19. Psal. 48. 11. As the chief Cities are called Mothers as 2. Sam. 20. 19. Gal. 4. 26. Or 2. Of the People who live in or belong to or meet together for civil and religious Matters in Zion For Cities are as it were Mothers to their People giving them Birth and Breeding and therefore the People are commonly called their Daughters So the Name of the Daughter of Egypt Ier. 46. 11. and of Edom Lam. 4. 21 22. and of Tyre Psal. 45. 12. and of Babel Psal. 137. 8. and of Ierusalem Lam. 2. 13 15. Mich. 4. 8. Are put for the People of those places I will rejoyce m To wit with spiritual Joy and Thanksgiving else it were no fit Motive to be used to God in Prayer in thy salvation 15. * 〈◊〉 7. 15. 〈◊〉 6. 〈◊〉 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us in the net which they hid is their own foot taken 16. The LORD is known o Or hath mads himself known or famous even among his Enemies by his most wiâ—…e Counsels and wonderful Works by the judgment which he executeth p Upon the Wicked as it followeth the wicked is snared in the work of his own hands * 〈◊〉 92. 3. Higgaion q This is either a musical Term or a Note of Attention a kind of behold intimating that the Matter deserves deep and frequent Meditation or Consideration as the word signifies Selah 17. The wicked shall be turned into hell r Either 1. Into the Grave which is oft called Schâ—…ol into which they are said to be turned or to return because they were made of or taken out of the Dust Eccles. 12. 7. Or 2. Into the place of eternal Perdition which also is sometimes called Schâ—…ol as Prov. 15. 24. and elsewhere For he seems to speak here of those Punishments which are peculiar to the Wicked whereas the Grave is common to good and bad And as v. 8. He seems to speak of the last and general Judgment of all the World so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it And into this place wicked Men may be said to be turned back or to return either 1. Because it is their own proper place Act. 1. 25. to which they belong and from which they have their Original and their wicked Qualities as being of their Father the Devil Iohn 8. 44. In which respect the Locusts who are by all Interpreters understood to be living Men are said
true Iacobites or Israelites who cannot conveniently be said to seek the Face of Iacob i. e. Their own And the Phrase of seeking the Face of Iacob or of the Church is no where used in Scripture Or as it is in the Margent O God of Iacob But that seems to be too large a Supplement Or this is Iacob the Pronoun this being easily understood out of the beginning of the Verse Or the Generation which may in the same manner be supplied of Iacob Iacob being here put not for the Person but for the posterity of Iacob as it is Gen. 49. 7. Numb 23. 7. 10. 23. Deut. 32. 9. Psal. 14. 7. or for the Church or people of God which is oft called Iacob or Israel as Isa. 14. 1. and 41. 8. and 44. 1 5 21. c. So the Sence is this and this only is the true Iacob or Israel or Church of God and all others are so only in Name and Title although they be descended lineally from him Or in Iacob the Particle in being here understood as it is in Psal. 2. 12. and 17. 12. and in many other places So the Sence of the place is this is the true Generation of them that seek God's Face in Iacob i. e. Either in Iacobs Land or Sanctuary the only place where God was to be sought Or among the Iacobites or Israelites By which he insinuates what is expressed Rom. 9. 6. that all are not Israel that are of Israel and that all were not Israelites indeed that were sprung from Iacob but only those of them who were such as he described v. 4. Comp. Ioâ—… 1. 47. Rom. 228 29. and the King of glory t The question was put Who shall ascend into God's Hill and Holy place v. 3. To which Answer hath been given and the Persons described v. 4 5 6. But because there still were impediments in the way and there were Gates and Doors to this Holy place to shut out those who would ascend thither therefore he poetically speaks to those Gates to open and let in the King of Glory who would make way for his Subjects and followers Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace for which the Gates use to be enlarged or at least Wide opened He speaks here of the Gates and Doors Either 1 Of his Royal City of Sion through which the Ark was at this time to be brought to the Tabernacle which David had built for it called Everlasting Either from the solidity and durableness of the Matter or from David's Desires and Hopes that God would make them such in some sort because he loved the Gates of Sion Psal. 87. 2 Or rather 2. Of the Temple which by Faith and the Spirit of Prophecy he beheld as already built and accordingly addresseth his Speech to it whose Doors he calls Everlasting not so much because they were made of strong and durable Materials as in Opposition of those of the Tabernacle which were removed from place to place whereas the Temple and it's Doors were constantly fixed in one place and if the sins of Israel did not hinder â—…were to abide there for ever i. e. As long as the Mosaical dispensation was to last or until the coming of the Messias as that Phrase is very commonly taken in the Old Testament These Gates he bids liâ—…t up their Heads or Tops either by allusion to those Gates which have a Portcullis at the top of them which may be let down or taken up and accordingly makes the Entrance either higher and lower Or that by this figurative Address to the Gates he might signifie the Duty of the People to make their Gates higher and Wider to give their King a more Magnificent entrance But though this be the litteral Sence of the place yet there is also a Mystical Sence of it and that too designed by the Holy Ghost And as the Temple was undoubtedly a Type of Christ and of his Church and of Heaven it self so this place may also contain a Representation Either of Christ s entrance into his Church or into the Hearts of his faithful People who are here Commanded to set open their Hearts and Souls which are not unfitly called everlasting Doors for his Reception Or of his Ascension into Heaven where the Saints or Angels are poetically introduced as preparing the way and opening the Heavenly Gates to receive their Lord and King returning to his Royal Habitation with Triumph and Glory Comp. Psal. 47. 5. and 68. 25. Act. 2. 33. Eph. 4. 8. shall come in t The glorious King Ieâ—…ovah who dwelt in the Temple and between the Cherubims Or the Messias the King of Israel and of his Church called the King Or Lord of Glory 1 Cor. 2. 8. Iam. â—… 1. both for that Glory which is Inherent in him and that which is purchased by him for his Members 8. Who is the King of glory u This seems to be a Prolepsis or removal of an Objection You will say What is the cause of this imperious Call and why or for whom must those Gates be opened in so solemn and Extraordinary a manner the LORD strong and mighty the LORD mighty in battel x This contains an Answer to the question He is no ordinary Person no meaner and no other than Iehovah who hath given so many Proofs of his Almightiness who hath subdued all his Enemies and is now returned in Triumph Here is in this and the foregoing Verse a sacred Dialogue between several Persons And some suppose that the Sacred Musitians which attended upon the Service of the Ark and Tabernacle and were doubtless employed in this Solemnity 2 Sam. 6. â—… were divided into two Quires whereof one spake the former and the other the latter Verse 9. Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in y The same Verse is repeated again Partly to shame and awaken the Dulness of mankind who are so hardly brought to a serious Preparation for such Solemnities and Partly to signifie the great worth and importance of the Matter contained under these Expressions 10. Who is this King of glory the LORD of host z Under whose Command are all the Hosts of Heaven and Earth Angels and Men and all other Creatures he is the King of glory Selah PSAL. XXV The ARGUMENT This Psalm seems to have been Composed when David was under some straights and pressures when his outward afflictions were accompanied with inward â—…horrors of Conscience for his sins by which he had forfeited God's favour and procured these Calamities to himself A Psalm of David 1. UNto thee O LORD do I * Psal. 143. 8. lift up my soul a i. e. I direct my Desires and Prayers which are expressed by this Phrase Psal. 24. 4. Ier. 22. 27. Lam. 3. 41. with hope or Expectation of a gracious Answer which also it implies
by such Metaphors as Ier. 51. 25. Hagg. 2. 21 22. Revel 6. 14. 3. Though the waters thereof roar and be troubled d Though the Sea be very Tempestuous and it's Waters by which a multitude of People is oft signified as Revel 17. 1. 1â—… Rage to wit against us as appears from the following Verses though the mountains shake with the swelling thereof e Though its Raging Waves assault mighty Princes and Kingdoms and make them shake and be ready to fall down Selah 4. There is a river the streams whereof f He either speaks of or at least alludes to the River of Kidron 2 Sam. 15. 23. Ioh. 18. 1. and it 's two streams or Rivolets following from it Giâ—…one and Siloah 2 Chron. 32. 30. Isa. 8. 6. which being small and Contemptible or still or gentle Waters are not unfitly opposed to the vast and unruly Waters of the Sea He insinuates the weak Condition of God's Church as to outward advantages that they had not one Sea to oppose to another but onely aâ—… small River which though in it self despicable yet was sufficient to Refresh and defend them in spight of all their Enemies And as the Sea and â—…aters thereof v. 2 3. are to be understood Metaphorically as all agree so also in all Probability are this River and Streams Which therefore may design the gracious Presence and Assistance and Blessing of the Lord which is very frequently described under the Name of waters as Isa. 11. 9. and 12. 3. Zech. 14. 8. c. or the Lord himself who is expresly said to be unto the City of Zion for it's defence a place of broad Rivers and Streams Isa. 33. 20 21. which probably alludes to this Text or at least explains it shall make glad g i. e. Shall not barely defend it from utter Ruin but preserve it from Danger and give great occasion for Rejoycing and Thanksgiving the city of God h i. e. Zion or Ierusalem so called also Psal. 48. 1. Isa. 60. 14. the holy place of the tabernacles i i. e. Of the Tabernacle the plural Number for the singular as Psal. 43. 3. The place where God's holy Tabernacle is settled of the most High 5. God is in the midst of her she shall not be moved God shall help her †Heb. 〈◊〉 the Morning appeareth and that right early k Heb. as soon as the Morning appeareth i. e. Speedily after a short Night of affliction Comp. Psal. 30. 5. and seasonably when the Danger is greatest and the Enemies prepare to make the Assault which is commonly done in the Morning 6. The heathen raged l To wit against God and against his People the kingdoms were moved he uttered his voyce l Either he thundred Or he spake to them in his Wrath as is said Psal. 2. 5. the earth melted m The Inhabitants of the Earth who were combined against Zion were dispirited and consumed 7. The LORD of hosts is with us the God of Jacob is †Heb an high place for us our refuge Selah 8. * Psal. 66. 5. Come behold the works of the LORD ‖ Or who hath made Desolations what desolations he hath made in the earth n i. e. Among those People of the Earth who were Neighbouring and Vexatious to God's People and therefore were cut off by David and their Lands and Cities in great part wasted 9. He maketh wars to cease o He hath ended our Wars and settled us in a firm and well-grounded Peace unto the end of the earth p Or. of this Land to wit of Israel From one end of it to the other * Psal. 76. 3. he breaketh the bow and cuteth the spear in sunder he burneth the Chariot in the fire q He speaks of the Bows and Spears and Chariots of their Enemies for he preserved those which belonged to his People 10. Be still r He speaks Either 1. To the Israelites be still i. e. Do you henceforth silently and quietly wait upon me without Fear or Dissidence Or rather 2. To the Heathen who had Raged v. 6. and therefore now he seasonably admonisheth them to be still and to stir no more against God's people and know thâ—…t I am God s The onely True and Almighty God and your God's are but dumb and impotent Idols I will be exalted t i. e. I will make my self Glorious by my great and wonderful Works among the hâ—… I will be exalted in the earth 11. The LORD of hosts â—…ith us the God of Jacob is our refuge Selah PSAL. XLVII The ARGUMENT This Psalm may seem to have been Composed upon the occasion of that great Solemnity of carrying the Ark from the House of Obed-Edom into the City of Zion of which sâ—…e 2 Sam. 6. and 1 Chro. 13. and 16. But as Zion was a Type of the Church and the Ark a Type of Christ â—…o this hath a further reference even to Christ's â—…scension into Heaven and as Consequent thereunto to the spreading of his Kingdom in all the Parts and Nations of the World Which is the chief Scope and Design of the Psalmist or at least of the Holy Ghost in this Psalm as will plainly appear from the Words and Matter of it To the chief musician a Psalm ‖ Or of for the sons of Korah 1. O Clap your hands all ye people a Either 1. All the Tribes of Israel For the several Tribes are sometimes called several People See Iudg. 5. 14. Ezek. 2. 3. Act. 4. 27. Or 2. All Nations not onely Iews but Gentiles for all of them either had or might have Benefit by the Ark upon their Addresses to God there and especially by Christ and his Ascension shout unto God b In the Worship and unto the Glory of the God of Israel with the voyce of triumph 2. For the LORD most high is terrible c Or is most high in himself above all God's which Conjunction is oft understood Teâ—…rible to all his Enemies be is a great King over all the earth d The universal Monarch of the whole World and not of onely Israel 3. He shall subdue e Or lâ—…ad like Sheep Or â—…ring into the Fold as divers render the Word by Comparing Isa. 5. 17. Mich. 2. 12. He seems to speak of such a Subjugation of them as was for the good of the People subdued because this is Matter of Rejoyâ—…ing to them v. 1. Which is true both of those People whom David subdued who thereby had Opportunities Obligations and Encouragements to own and Worship the true God which was the onely way to their true and lasting Happiness and especially of those Gentiles who were subdued to Christ by the preaching of the Gospel the people under us f The Gentile-Converts were in some sort brought under the Iews because they were subjected to Christ and to his Apostles and to the primitive
Men which Antiently used to be Written in Catalogues out of which the Names of those who died were blotted Or rather 2. Of eternal Life as both Iewish and Christian Interpreters commonly understand it Which agrees best 1. To the use of this Phrase in Scripture For in this Sence men are said to be â—…ritten in the Book Dan. 12. 1. or in God's Book Exod. 32. 32. Or in the Book of Life Phil. 4. 3. â—…el 3. 5. and 13. 8. and 17. 8. and 20. 12. and 21. last 2. To the last Clause of the Verse which explains it of that Book wherein none but the Righteous are written whereas this Life and that attended with Health and Prosperity is Promiscuously given to and taken from good and bad Men. 3. To the quality of the Persons of whom this is said which are the Malicious Enemies of God and of his People and the Murderers of the Lord of Glory who shall be punished with eternal Death In this Book Men may be said to be written Either 1. In Reality by God's Election or Predestination Or 2. In Appearance when a Man is called by God to the Profession and Practice of the true Religion and into Covenant with himself and Professeth to Comply with it and so is written in the writing of the House of Israel which is said of all that are in the Assembly of God's People Ezek. 13 â—… and so seems to others and it may be to himself to be Really written in the Book of Life And when a Man renounceth this Profession and Religion he may be said to be 〈◊〉 out of that Book because his Apostacy makes it Evident that he was not written in it as he seemed to be For this is a known and approved Rule for the understanding of many Texts of Scripture that things are oft said to be done when they onely seem to be done and are not Really done as he is said to find his Life Mat. 10. 39. who falsly imagined that he did find it when in Truth he lost it and to have Mat. 13. 12. who onely seemed to have as it is explained in the Parallel place Luk. 8. 1â—… and to Live Rom. 7. â—… when he vainly Conceited himself to be alive And in like manner Men may be said to be written in or blotted out of this Book when they seem to be so by the Course of their Lives and Actions But that this blotting out is not meant Properly and Positively is clear from the last Branch of this Verse which after the manner of these Books expounds the former wherein this doubtful Phrase is explained by one which is Evident and unquestionable even by his not being written in it For it is impossible that a Mans name should be Properly blotted out of that Book in which it was never written The Sence of the Verse seems to be this Let their Wickedness be so notorious and the Tokens of God's wrath upon them so manifest that all Men may discern that they are blotted out that is that they never were written in the Book of Life in which the Righteous are written and not be written with the righteous e i. e. In that Book of Life in which all righteous or holy Persons and onely they are written whereby it may appear that whatsoever shew or Profession they once made yet they neither are nor were truly righteous Persons 29. But I am poor and sorrowful let thy salvation O God set me up on high f Out of the reach of mine Enemies Or liâ—…t me out of the deep Waters and the Mire in which I was sinking v. 14. 30 I will praise the name of God with a song and will magnifie him with thanks-giving 31 * Psal. 50. 13. 14. 23. This also shall please the LORD better than an oxe or bullock g This sincere and hearâ—…y Sacrifice of Praise is and shall be more grateful to God than the most Glorious legal Sacrifices For so such moral Services ever were 1 Sam. 15. 22. Hosâ—… 6 6. and such Sacrifices shall be accepted when those Legal ones shall be abolished that hath horns and hoofs h This is added as a Description and Commendation of the Sacrifice or Bullock which he supposeth to be of the best sort both tender and Mature as it is when the Horns bud forth and the Hoofs grow hard 32 * Psal. 34. 2. The ‖ Or 〈◊〉 humble shall see this and be glad i Those pious Persons who are grieved for my Calamities shall have occasion to Rejoyce and they will heartily Rejoyce in my Deliverance and Exaltation and your heart shall live k Or be Revived to wit with Joy which were dejected and in a manner Dead with Sorrow Compare Gen. 45. 27. Psal. 22. 26. and 109. 21. that seek God 33 For the LORD heareth the poor and despiseth not his prisoners l Those who are in Prison or any Straits and Afflictions for his sake which is my Case v. 7. 34 Let the heaven and earth m Either 1 Angels and Men. Or rather 2. The Heaven and Earth themselves as in the next Branch the Seas and every thing that moveth â—…erein All which by an usual Figure he invites to praise God aâ—…â—…e doth elsewhere because they all give men occasion to praise God praise him the seas and every thing that †Heb. 〈◊〉 Câ—… moveth therein 35 For God will save Sion n The City of Sion or Ierusalem and his Church and People which are frequently expressed under that Title and build the cities of Judah that they o The humble and Poâ—…r v. 32 33. or his Servants as is explained in the following Verse may dwell there p In the literal Canaan for a long time and in the Heavenly Canaan for ever and have it in possession 36 * Psal. 102. 23. The seed also of his servants shall inherit it q Their posterity shall flourish after them and partake of the same Happiness with them and they that love his name shall dwell therein PSAL. LXX To the chief musician a Psalm of David to bring to remembrance The Contents of this Psalm are almost all to be found Psal. 40. 13. c. Nor is it strange that they are here repeated because the same or like Occasions were oft repeated and David's returning Distresses might well make him sometimes repeat the same Words And as these things were joyned with many other passages in Psal. 40. so they are distinctly repeated as a Form of Prayer which himself or others might use in such a Condition What is necessary for the understanding of this Psalm The Reader may find in the Notes on Psal. 40. 1 MAke hast * â—…al 40. 13. 〈◊〉 â—… 71. 12. O God to deliver me make hast †Heb. to my 〈◊〉 to help me O LORD 2 * 〈◊〉 35. 4. â—…â—…1 13. Let them be ashamed and confounded that seek after my soul let them be turned
great work 2 How he sware unto the LORD and vowed c He made a solemn vow and confirmed it with an oath Which he undoubtedly did although no mention be made of it 2 Sam. 7. Thus many historical passages which were omitted in their proper places are afterwards recorded upon other occasions of which examples have been formerly noted unto the mighty God of Jacob d Of Israel Iacob and Israel are frequently put for their posterity as hath been frequently observed 3 Surely I will not come into the tabernacle of my house nor go up to my bed e This and the following clauses are not to be understood strictly and properly as if he would never come into his house or bed till this was done which is confuted by the history 2 Sam. 11. 2. but figuratively as an hyperbolical expression such as are usual both in Scripture and in all other Authors to signifie his passionate desire of doing this work which was so earnest that neither his house nor bed nor sleep could give him any content till this work was done or in some forwardness 4 I will not give sleep to mine eyes or slumber to mine eye-lids 5 Until I find out a place for the LORD f Either 1. until I can understand from God what place he hath chosen for his house to be built in Or rather 2. until I have fitted or raised an house in which the Ark may be put an habitation as this is explained both in the next clause and in v. 7. and Act. 7. 46. For this and not the former was the matter both of Davids desire and of Gods answer delivered by Nathan 2 Sam. 7. †Heb. habitations an habitation for the mighty God of Jacob. 6 Loe we have heard of it g Of the place or habitation for the Lord last mentioned at Ephratah h Either 1. in Bethlehem which is called Ephratah Gen. 35. 19. 48. 7. Mich. 5. 2. So the sence is either this We heard a rumour at Bethlehem among Davids relations that the Ark should be removed to a new place and that David had pitched upon it or this We heard that Bethlehem would be the place for it because it was the City of David Or rather 2. in the Tribe of Ephraim which was called also Ephratah or Ephrathah as is manifest because the men of Ephraim were called Ephrathites as Iudg. 1â—… 5. in the Hebrew Text though in the English it be Ephraimite So Ieroboam is called an Ephrathite 1 Kings 11. 26. So the sence is We heard it from our fathers that the ancient place of it was Shiloh which was in the land of Ephraim Whereby he covertly intimates that God rejected and forsook that place and chose not the tribe of Ephraim as it is said Psal. 78. 67. that so he might make way for Zion which was the place chosen by God for it as it follows here v. 13. we found it i Afterwards we found it elsewhere in the fields of the wood k i. e. In a field or in one of the fields of the wood for that little spot of ground in which the Tabernacle or Temple was built was not likely to be in several fields Thus Iepthah was buried in the cities of Gilead Iudg. 12. 7. i. e. in one of them This is meant either 1. of the Mount Moriah which might possibly be called the field of the wood as being anciently a place full of wood Gen. 22. 13. or of the threshing-floor of Araunah of which see 2 Sam. 24. 28. which before the building of the Temple is said to have been a woody place Or rather 2. of Kiriath-jearim which signifies a city of woods in the field or territory whereof the Ark was seated for twenty years as we read 1 Sam. 7. 1 2. And from this place it was removed to Zion 2 Sam. 6. 1 c. 7 We will go l Seeing the Ark is now fixed in a certain place we will go to it more generally and constantly than formerly we did into his tabernacles m Into his Tabernacle or Temple the Plural number put for the Singular as Psal. 43. 3. 46. 4 c. * Psal. 99. 5. we will worship at his footstool n Either the Temple or rather the Ark so called 1 Chron. 28. 2. Lament 2. 1. because God is oft said to sit between the Cherubims which were above the Ark. 8 * Num. 10. 35. 2 Chr. 6. 41 42. Arise o i. e. Arise and come One word put for two as Gen. 43. 33. marvelled i. e. marvelled looking one at another and v. 34. he took messes i. e. he took and sent messes as our Translation renders it And this word is very proper in this place because it was to be used by Gods appointment when the Ark was to be removed from one place to another Numb 10. 35. as now it was from the Tabernacle in Zion to the Temple in Moriah upon which occasion this and the two following verses were used by Solomon 2 Chron. 6. 41 42. O LORD into thy rest p Into thy resting place the Temple so called Isa. 66. 1. where thou hast now a fixed habitation thou and the ark of thy strength q The seat of thy powerful and glorious presence from whence thou dost put â—…orth and manifest thy strength on the behalf of thy people when they desire and need it 9 Let thy priests be cloathed with * Ver. 16. righteousness r Not onely with those outward Sacerdotal garments of glory and beauty which thou hast appointed for them but especially with those inward ornaments of righteousness and true holiness that so their persons and services may be accepted by thee both for themselves and for all thy people and they may be cloathed with salvation as it is expressed here below v. 16. and 2 Chron. 6. 41. which is the effect or consequent of the former clothing and let thy saints shout for joy s Let all thy people have cause of rejoycing in the tokens of thy goodness which they eminently had at the dedication of the Temple as is noted 1 Kings 8. 66. 10 For thy servant Davids sake t In regard of thy singular kindness and promises vouchsafed to David as this is explained in the following verses And this verse makes it more than probable that David was not the Penman of this Pslam who never used to beg mercies from God for his own sake but constantly for his names sake and for the sake of his truth mercy goodness or righteousness as will be evident to any one that reads this Book turn not away the face u Cast me not out of thy presence do not reject or deny my request as this phrase is expounded 1 Kings 2. 16. of thine anointed x Of me whom thou hast anointed to be King over thy people He speaks of himself in the third person as
clause grace of his lips Whose discourse is gracious and sincere the king shall be his friend g The greatest men will or should desire and highly prize the acquaintance and advice of such persons rather than of Dissemblers and Flatterers wherewith they are most commonly pestered 12 The eyes of the LORD preserve h God by the watchful Eye of his Providence maintains and defends knowledg i To wit men of knowledge the abstract being put for the concrete as Pride is put for a proud man Psal. 36. 11. Deceit for the deceitful as Prov. 12 17. So here Knowledge for knowing and good men such as the last verse spoke of whose hearts are pure and speeches gracious not only the King shall be their friend as he said there but God also which he adds here and he overthroweth ‖ Or the matters the words k Their false and flattering speeches whereby they designed and expected to gain the favour and friendship of great men which are opposed to the sincere and gracious speeches of good men implied in the first clause of this verse and expressed in the foregoing verse Or as others render it and the word is very commonly used the matters all his Counsels Hopes Enterprizes and Concerns of the transgressor 13 * Ch. 26. 13. The slothful man saith l Alledgeth as his excuse to them who upbraid him with idleness or persuade him to diligence There is a lion without m There are extream dangers and invincible difficulties in my way I shall be slain n By that Lion or some other way in the streets o Which is added to shew the ridiculousness of his excuse for Lions abide in the woods or fields nor in the streets of Towns or Cities 14 * Ch. 2. 16. 5. 3. 7. 5â—… 23. 27. The mouth p Her fair and flattering speeches wherewith she enticeth him to gross filthiness as it is noted Prov. 7. 21. of strange women is a deep pit q Into which it is easie to fall but hard if not impossible to get out of it It is a rare thing for any person once entred into the course of Whoredom sincerely to repent of it and turn from it See Prov. 2. 19. he that is abhorred of the LORD r To wit in an high and singular manner who by his former impieties and contempt of God and of his Grace hath provoked God to leave and loth him and to punish one sin with another for otherwise all sinners as such are abhorred by God shall fall therein 15 Foolishness is bound s Is fixed and setled there as being born with him and rooted in his very nature and not plucked up without great difficulty and diligence in the heart of a child but * Ch. 13. 24. 19. 18. 23. 13. 29. 15 17. the rod of correction shall drive it far from him t The smart of punishment makes him weary of his sin and watchful against it 16 He that oppresseth the poor to encrease his riches and he that giveth to the rich u That vainly and prodigally casts away his estate upon those who do not need it or gives it to them with evil design as that they may assist him in oppressing the poor or at least not hinder him in it shall surely come to want 17 Bow down thine ear and hear the words of the wise x Of wise and holy men of God and apply thine heart y Thirst after it and give up thy self to the diligent study of it unto my knowledg z The knowledge of God and of thy several duties which I am here delivering to thee 18 For it is a pleasant thing if thou keep them a The words of the wise †Heb. in thy belly Job 15. 35. 32. 18. within thee b Heb. in thy belly i. e. in thine heart which implies receiving them in Love and retaining them in mind and memory they shall withal be fitted c Be fitly expressed or be disposed or ordered The sense is when thou hast got them into thine heart thou wilt be able and ready to discourse pertinently and profitably of them in thy lips 19 That thy trust may be in the LORD d That knowing God and his word and Promises thou maist chearfully and confidently trust in him which is the only way to thy safety and happiness I have made †Them known to thee this day ‖ Or trust thou also even to thee 20 Have not I written to thee †Heb. things of command or authority excellent things e Or princely things as they are called Prov. 8. 6. the great things of Gods law as Hos. 8 12. in counsels and knowledg f Consisting of Counsels to direct thy practice and Knowledg to inform and enrich thy mind Or by that known Figure Hendiadis in counsels of knowledg i. e. in good counsels which proceed from sound knowledge and make a man knowing and wise which are opposed to the counsels of the wicked Prov. 12. 5. which are without knowledg 21 That I may make thee know the certainty of the words of truth g That I may teach thee not false or vain or uncertain things as the Teachers of the Heathen Nations do but the true and infallible Oracles of God that thou mightest answer the words of truth h That being instructed by me thou maist be able to give true and solid and satisfactory answers ‖ Or to those that send thee to them that send unto thee i To wit for thine advice in great and difficult matters Or to those that send thee i. e. that employ thee in any business of moment whereof they expect an account from thee 22 Rob not the poor because he is poor k This may be mentioned either 1. As a motive to this Robbery because he was unable to resist him or to revenge himself upon him Do not take advantage of his Poverty Or 2. As an Argument against it because he is a fitter object for thy pity and Charity than for thy Injustice or Cruelty It is base and inhumane to crush such a person * Zech. 7. 10. neither oppress the afflicted in the gate l In the place of Judgment or under pretence of Justice and much less in other ways where there is no colour of Justice 23 * Ch. 23. 1â—… For the LORD will plead their cause m Which he hath in a peculiar manner undertaken to do and spoil the soul n Take away not only their goods but their Lives too So fully will he recompence their wickedness to them of those that spoiled them 24 Make no friendship with an angry man and with a furious man thou shalt not go o Into his company not converse frequently and familiarly with him as friends use to do 25 Lest thou learn his ways p
utterly lost as to them and enjoyed by others See Eccles. 2. 21. For otherwise that there are future rewards after death is asserted by Solomon elsewhere as we have seen and shall hereafter see for the memory of them is forgotten b To wit amongst living men and even in those places where they had lived in great power and glory as was noted Ch. 8. 10. 6 Also their love and their hatred and their envy is now perished b They neither love nor hate nor envy any Person or thing in this World but are now altogether unconcerned in all things done under the Sun neither have they any more a portion for ever in any thing that is done under the sun c In any worldly thing By which limitation he sufficiently insinuates his belief of their portion in the other World 7 Go thy way d Make this use of what I have said * Ch. 8. 1â—… eat thy e Thine own the fruit of thy own labours not what thou takest unjustly from others bread f Necessary and convenient food By which he excludes excess with joy and drink thy wine with a merry heart g Chearfully and thankfully enjoy thy comforts avoiding all distracting care and grief for the occurrences of this World for God now accepteth thy works h Is gracious to thee hath blessed thy labours with success and alloweth thee a comfortable enjoyment of his blessings 8 Let thy garments be always i In all convenient times and circumstances for there are times of mourning Eccles. 3. 4. 7. 2. Compare Prov. 5. 19. white k Decent and splendid as far as is suitable to thy condition The Eastern People of the best sort used white Garments especially in times of rejoycing as Esth 8. 15. Compare Revel 3 4 5. 6. 11. But by this whiteness of Garments he understands a pleasant and chearful conversation and let thy head lack no ointment l Which upon joyful occasions was poured upon men Heads Amos. 6. 6. Luk. 7. 46. Ioh. 12. 3. 9 †Heb. see or enjoy life Live joyfully with the wise whom thou lovest m So he limits him to lawful delights Whereby it is evident that Solomon doth not speak this in the Person of an Epicure as some understand it all the days of the life of thy vanity n Of this vain and frail life Which expression he industriously useth to moderate mens affections even towards lawful pleasures and to mind them of their duty and interest in making sure of a better life and more solid comforts which he hath given thee under the sun all the days of thy vanity * Ch. 2. 10. 24. 3. 1â—… 5. 18. for that is thy portion o Allowed to thee by God and the best part of worldly enjoyments in this life p By which addition he is again admonishing him of seeking another portion in the future life and in thy labour which thou takest under the sun 10 Whatsoever thy hand findeth to do q What thou hast opportunity and ability to do in the duties of thy calling and in order to thy comfort and benefit do it with all thy might r With unwearied diligence and vigour and expedition Whereby he again discovers that he doth not persuademen to an idle and sensual life but onely to a sober enjoyment of his comforts in God's fear and with an industrious prosecution of his vocation for there is no work nor device nor knowledge nor wisdom in the †Heb. 〈◊〉 So Gr. grave s Thou canst neither design nor act any thing there tending to thy own comfort or advantage Therefore slip not thine onely season whither thou goest 11 I returned and saw t This may have some respect to the foregoing Verse For having pressed men to labour with all their might he now adds by way of caution that yet they must not be confident of their own strength as if they were sure of success by it but in all and above all to look up to God for his blessing without which all their endeavours will be vain But it seems chiefly to be added either 1. as another instance of the liberty and power of God's Providence in the disposal of humane affairs of which he spake above v. 1 2 3. Or 2. as another of the vanities of this present life under the sun that the race u Either ability to run or success and victory in running is not to the swift nor the battle x The victory in Battle to the strong neither yet bread to the wise nor yet riches to men of understanding y Who yet are most likely both to get and to keep riches nor yet favour z Good acceptance and love from men to men of skill a Who know how to manage themselves and all affairs whereby they are necessary and serviceable to others and therefore most likely to find favour in their eyes but time and chance happeneth to them all b There are some times or seasons unknown and casual to men but certain and determined by God in which alone he will give men success 12 For man also knoweth not his time c To wit the time of his death or of some other sore distress which God is bringing upon him Which is opposed to the time of success mentioned in the foregoing Verse and man is said to be ignorant both of the one and of the other as the fishes that are taken in an evil net d That whilst they are sporting and feeding themselves are suddenly and unexpectedly ensnared to their ruine and as the birds that are caught in the snare so are the sons of men * 〈◊〉 29. 6. 〈◊〉 12. 20 snared in an evil time when it falleth suddenly upon them e When they are most careless and secure 13 This wisdom have I seen f I have observed this among many other instances and effects of Wisdom Which he seems to add for the commendation of Wisdom notwithstanding its insufficiency for Man's safety and happiness without God's blessing also under the sun and it seemed great unto me g I judged it very praise-worthy though others despised it as it follows 14 There was a little city h It matters not whether this was a real History or onely a parable to represent the common practices of men in such cases and few men within it and there came a great king against it and besieged it and built great bulwarks against it 15 Now there was found in it a poor wise man and he by his wisdom delivered the city yet no man remembred that same poor man i He was soon neglected and his great service so far from being recompenced according to its merit that both it and he were quite forgotten Which may be noted as another great vanity 16 * 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 â—… 〈◊〉 1â—…
the same Violence and Cruelty and Injustice that Thieves use * Ezek. 22. 12. 〈◊〉 4. 18. 〈◊〉 3. 11. every one loveth gifts g i. e. Bribes given to pervert Justice which are severely forbidden Deut. 10. 17. 27. 25. and followeth after rewards h Pursuing them with all eagerness and by all means possible they * Jer. 5. 28. 〈◊〉 7. 10. judge not the fatherless neither doth the cause of the widow come unto them i They are so far from doing them Justice that they will not so much as give them a fair Hearing of their Cause because they cannot make their way to them by Gifts 24 Therefore saith the Lord the LORD of hosts the mighty One of Israel Ah * Deut. 28. 63. I will ease me k Heb. I will comfort my self ease my Mind and satisfie my Justice by taking vengeance as the next Clause explains this The same Expression is used in the same sense Ezek. 5. 13. of mine adversaries l Of the Israelites who though they have called themselves my Children and Friends yet by their Temper and Carriage towards me have shewed themselves to be mine Enemies and avenge me of mine enemies 25 And I will turn my hand upon thee m To chastise thee again which God threatned that he would not do v. 5. but now promiseth that he will do it not in fury or so as utterly to destroy them but in mercy and with moderation so as to purge them as it here follows and †Heb. accordâ—…ng to pureâ—… * Jer. 6. 29. â—… 9. 7. Mal. 〈◊〉 purely purge away thy dross and take away all thy tin n I will purge out of thee and destroy those wicked Men that are incorrigible and infectious to others and for those of you that are curable I will by my Word and by the Furnace of Affliction purge out all that Hypocrisie and Corruption that yet remains in you and requires so sharp a Cure 26 And I will restore thy judges o I will give thee such Princes and Magistrates as at the first p Heb. As thou hadst in the beginning either 1. of thy Common-wealth such as Moses and Ioshua or 2. of thy Kingdom such as David and thy counsellers q Thy Princes shall have and hearken to wise and faithful Counsellors which is a singular Blessing to a Prince and People as at the beginning afterward * Zech. 8. â—… thou shalt be called q To wit justly and truly thou shalt be such for to be called is oft put for to be as Isa. 4. 3. 61. 6. Mat. 5. 9. The city of righteousness the faithful city 27 Zion r The Iews that live in or near Zion and worship God in Zion shall be redeemed s Shall be delivered from all their Enemies and Calamities with judgment t Or by judgment i. by Gods righteous Judgment purging out those wicked and incorrigible Iews who by their Sins hindred the Deliverance of the People and punishing and destroying their unmerciful Enemies who kept them in cruel Bondage as he did to the Babylonians whereby he made the way open for their deliverance and ‖ Or they that return of her her converts u Heb. her returners those of them who shall come out of Captivity into their own Land with righteousness x Or by righteousness i. e. either by my Faithfulness in keeping my Promise of delivering them after seventy years or by my Goodness for both these come under the name of righteousness in Scripture-use 28 And y Or rather But as that Particle is oft used for here is a manifest opposition the * Job 31. 3. Psal. 1. 6. 5. 6. 73. 27. 92. 9. 104. 35. †Heb. breaking destruction of the transgressors and of the sinners shall be together z Though I will deliver my People from the Babylonish Captivity yet those of them who shall still go on in their wickedness shall not have the benefit of that Mercy but are reserved for a more dreadful and total destruction and they that forsake the LORD shall be consumed 29 For they shall be ashamed a Not with an ingenuous and penitential shame for the Sin but with an involuntary and penal shame for the disappointment of their hopes which they had in their Idols of the ‖ Or gods Chap. 57. 5. â—…r idols oaks which ye have desired b Which after the manner of the Heathen you have consecrated to Idolatrous Uses that under them you might worship your Idols as they did Ezek. 6. 13. Hos. 4. 13. See also Isa. 57. 5. Ier. 2. 20. 3. 6. and ye shall be confounded for the gardens c In which as well as in the Groves they committed Idolatry of which we read Isa. 65. 3. 66. 17. that ye have chosen d To wit for the Place of your Worship which is opposed to the Place which God had chosen and appointed for his Worship 30 For ye shall be as an oak whose leaf fadeth and as a garden that hath no water e As you have sinned under the Oaks and in Gardens so you shall be made like unto Oaks and Gardens not when they are green and flourishing but when they wither and decay 31 And the strong f Either 1. your Idols which you think to be strong and able to defend you as appears by your Confidence in them or 2. the strongest Persons among you who think to secure themselves against the threatned danger by their Wealth or Power or Wisdom and much more they that are weak and helpless shall be as tow g Shall be as suddenly and easily consumed by my Judgments as Tow is by Fire ‖ Or and his work and the maker of it h The Maker of the Idol who can neither save himself nor his Workmanship Or his work either all that he doth or can do or that which he hath done his wicked course of Life shall bring him to ruine as a spark and they shall both burn together and none shall quench them CHAP. II. THe word a Or the matter or thing as this Hebrew word commonly signifies the Prophecy or Vision that I saiah the son of Amoz saw concerning Judah and Jerusalem 2 And b Or Now as this Particle is rendred 1 Sam. 9. 1. Ezra 1. 1. c. * Mic. 4. 1 c. it shall come to pass in the last days c In the Times of the Messias or the Gospel as the generality both of Jewish and Christian Writers understand it and as may further appear both from the use of this Phrase in this sence Ier. 48. 47. 49. 39. Ezek. 38. 8 16. Dan. 10. 14. Hos. 3. 5. Act. 2. 17. Heb. 1. 2. 1 Ioh. 2. 18. and from the Conversion of the Gentiles here promised which was not to be till that time
your selves in the day of visitation h When I shall come to visit you in wrath as the next Words limit it and as this Phrase is oft used although sometimes it signifies a Visitation in mercy as Luk. 19. 44. and elsewhere and in the desolation which shall come from far i From the Assâ—…rious This he adds because the Israelites having weakned the Iews and being in Amity with the Syrians their next Neighbours were secure to whom will ye flee for help k To the Syrians as now you do But they shall be destroyed together with you as they were 2 Kings 16. and where will you leave l To be kept safe for your use and to be restored to you when you call for it your glory m Either 1. your Power and Authority which now you so wickedly abuse or 2. your Wealth got by Injustice as glory is taken Gen. 31. 1. Psal. 49. 16 17 c. 4 Without me they shall bow down n The Words thus translated seem to contain an Answer to the foregoing Questions In vain do you seek for a Refuge and Help from others for without me without my Favour and Help which you have forfeited and do not seek to recover and which I shall withdraw from you or because you are without me or forsaken by me you shall bow down notwithstanding all your Succours In the Hebrew here is a change of the Person and Number which is very usual in Prophetical Writings The Seventy and some others joyn these Words to the foregoing Verse and translate them thus that you may not bow down So the sence of the Place is What will you do to prevent your Captivity or Slaughter And it is true that the first Word is elsewhere taken for a Negative Particle But the former Translation seems more genuine under o Or rather in the place as this Particle signifies and is rendred by Interpreters Gen. 30. 2. 50. 19. Exod. 16. 29. Ios. 5. 8. and elsewhere of the prisoners or among the prisoners And so in the next Clause among or in the place of the slain the prisoners and they shall fall under the slain * Ch. 5. 25. â—… 12. For all this his anger is not turned away but his hand is stretched out still 5 ‖ Wo to the 〈◊〉 O †〈◊〉 Assyrian p So it is God's Call or Invitation to him to take the Charge and set upon the Work Or Wo to the Assyrian because though he do my Work yet he doth it in a wicked manner and for wicked Ends as we shall see * 〈◊〉 51. 20. the rod of mine anger q The Instrument of mine Anger wherewith I shall chastise my People ‖ 〈◊〉 though and the staff in their hand is mine indignation r Mine Anger against my People puts the Weapons of War into their Hand and gives them Strength and Success in this Expedition 6 I will send him s Not by express Commission but by the secret yet powerful Conduct of my Providence giving him both Occasion and Inclination to this Expedition against an hypocritical t See on ch 9. 17. nation and against the people of my wrath u The Objects of my just Wrath devoted to Destruction will I give him a charge x By putting this Instinct into his Mind to take the spoil and to take the prey and †Heb. to lay them a treading to tread them down like the mire of the streets y Which signifies that he should easily conquer them and utterly destroy them as he did after this time 7 * Mic. 4. 12. Howbeit he †Heb. will not mean so nor will his heart think so meaneth not so z He doth not at all design the Execution of my Will and the Glory of my Justice in punishing mine Enemies but onely to enlarge his own Empire and satisfie his own Lusts. Which is seasonably added to justifie God in his Judgments threatned to the Assyrian notwithstanding this Service neither doth his heart think so but it is in his heart to destroy and cut off nations not a few a To sacrifice multitudes of People to his own Ambition and Covetousness which is abominable Impiety 8 * 2 Kin. 18. 24 33. 19. 10. c. For he †saith Are not my Princes altogether kings b Equal for Power and Wealth and Glory to the Kings * Heb. will say of other Nations though my Subjects and Servants See the like Vaunts 2 Kings 20. 10 c. 9 Is not Calno as Carchemish c Have not I conquered one Place as well as another the stronger as well as the weaker Have I not from time to time added new Conquests to the old Calno seems to be the same with Calneh Gen. 10. 10. Amos 6. 2. a great and strong City Carchemish was a City upon Euphrates of which 2 Chron. 35. 20. Ier. 46. 2. is not Hamath as Arpad d Hamath was an eminent City of Syria not far from Euphrates called Hemath oâ—… Hamath the Great Amos 6. 2. of which see 2 Kings 14. 28. 17. 24. Ier. 49. 23 27. Arpad seems to have been an obscure Place not being elsewhere named Is not that as soon conquered as this is not Samaria as Damascus e Or Shall not Samaria be as Damascus Shall I not take that as I have done this City For although Damascus possibly was not yet taken by the Assyrian yet the Prophet speaks of it as actually taken because these Words are Prophetically delivered and supposed to be uttered by the King of Assyria at or about the Siege of Samaria when Damascus was taken 10 As my hand hath found f i. e. Hath taken as this Word is used Prov. 1. 13. and oft elsewhere the Antecedent being put for the Consequent because what men find they commonly take to themselves the kingdoms of the idols g Which worshipped their own proper Idols and vainly imagined that they could protect them from my Power He calls the Gods of the several Nations not excepting Ierusalem Idols by way of contempt because none of them could deliver their People out of his hands as he brags Isa. 37. 11 12. and because he judged them to be but Petty Gods far inferiour to the Sun which was the great God of the Assyrians and whose graven images did excel them h To wit in Reputation and Strength Which Blasphemy of his proceeded from his deep Ignorance of the True God of Jerusalem and of Samaria 11 Shall I not as I have done unto Samaria and her idols so do to Jerusalem and her idols i I shall certainly do it and neither God nor Man can hinder me 12 Wherefore k Because of this impudent Blasphemy it shall come to pass that when the LORD hath performed his whole work l Of chastising his People so long and so much as
sent or come to enquire concerning the State of Zion in that day when not onely the Philistins but even the Iews themselves shall fall by the hands of one and the same Enemy Nation is put collectively for nations as gate and city for gates and cities in the foregoing Verse That * Psal. 87. 1 5. 102. 16. the LORD hath founded Zion and * Zeph. 3. 12. Zech. 11. 11. the poor of his people shall ‖ Or betake themselves unto it trust in it a They shall give them this answer That although Zion at present be in a very distressed and deplorable condition and seems to be forsaken by her Cod yet she stands upon a firm Foundation and God who first founded her will again restore and establish her and his poor despised People shall resort to her as to a strong and sure Refuge CHAP. XV. * Ezek. 25. 8. Amos 2. 1. THe burden of Moab a A Prophecy of the Destruction of the Moabites the inveterate and implacable Enemies of the Iews begun by the Assyrian and finished by the Babylonian Emperours Because in the night b Or in a night suddenly and unexpectedly for Men sleep securely in the Night and therefore the Evils which then overtake them are most terrible to them Ar c The chief City of Moab Numb 21. 28. Deut. 2. 9. of Moab is laid waste and ‖ Or cut off brought to silence d Or rather is cut off as the Word oft signifies as Ier. 47. 5. Hos. 10. 9 15. and elsewhere because in the night Kir e Another eminent City of Moab called more largely and fully Kir-heres and Kir-Haresheth Isa. 16. 7 11. Ier. 48. 31 36. of Moab is laid waste and brought to silence 2 He is gone up to Bajith f Which signifies an house It is supposed to be the Name of a Place so called from some eminent House or Temple of their Idols which was in it It is called more fully Beth-baal-meon that is The house of Baals habitation Ios. 13. 17. and to Dibon g Another City of Moab as is manifest from Ier. 48. 18 22. where also was their other eminent High places To these two Places they used to resort in case of great Difficulties and Troubles the high places to weep h To offer their Supplications with Tears to their Idols for help Moab shall howl over Nebo and over Medeba i Two considerable Cities anciently belonging to the Moabites from whom they were taken by the Amorites and from them by the Israelites and possessed by the Reubenites Numb 21. 30. 32. 3 38. but were as it seems recovered by the Moabites in whose hands they now were as is evident for Nebo Ier. 48. 1 22. and for Medeba from this Text. * Jer. 47. 5. 48. 37 38. Ezek. 7. 18. on all their heads shall be baldness and every beard cut off k The Hair of their Heads and Beards which was their Ornament was shaved as was usual in great Mournings as hath been oft observed upon diâ—…ers preceding Texts See on Levit. 19. 27 28. 21. 5. 3 In their streets they shall gird themselves with sack-cloth l This was another Practice of Mourners on the tops of their houses m Which were made flat Deut. 22. 8. to which men used to go up either to walk or to cry to God in Heaven or to Men for Help and in their streets n Publickly without shame whereas in ordinary Sorrows men are wont to seek secret Places for their Mourning every one shall howl †Heb. descending into weeping or coming down with weeping weeping abundantly 4 And Heshbon shall cry and Elealeh o Two other Moabitish Cities of which see Numb 21. 25 26. 32. 3. 37. their voice shall be heard even unto Jahaz p Another City in the utmost Borders of Moah Numb 21. 23. called also Iahazah Ios. 21. 36. therefore the armed souldiers q Who should be and use to be the most couragious of Moab shall cry out his life shall be grievous unto him r The Moabites shall generally long for death to free themselves from those dreadful Calamities which they perceive unavoidably coming upon them 5 My heart shall cry out for Moab s Their Destruction approaching is so dreadful that although they are a most vile Nation and by their implacable Enmity against God and his People do abundantly deserve it yet the Respect which I have to Humane Nature fills me with Horrour at the very thoughts of it Compare Isa. 16. 11. ‖ Or to the borders thereof even to Zoar as an heisâ—…r his fugitives t Or his bars as others render it and as this Word is frequently taken as Exod. 26. 26 27. Psal. 107 16. c. whereby he may understand their valiant Men or their Princes and Rulers who as they are called the shields of the earth Psal. 47. 9. because like Shields they do or should defend their People so for the same reason they may be called bars because Bars are the Strength of the Gates of Cities or Castles and therefore are mentioned as such Psal. 147. 13. Prov. 18. 19. Ier. 51. 30. shall flee unto Zoar u Or shall cry unto Zoar either shall cry as they go along the way even till they come to Zoar or shall cry so as they may be heard to Zoar which may easily be understood out of the foregoing Verse Zoar was a Town bordering upon Moab of which see â—…en 19. 20 21 22. Deut. 34. 3. an * Heb. breaking heifer of three years old x Which some understand of the City of Zoar so called for her Strength and Wantonness But such a Description of Zoar seems very improper and impertinent in this place The Words therefore are to be translated here as they are by our Translators Ier. 48. 34. as an heifer of three years old and so they belong to their Cry and signifie that it is strong and loud like that of such an Heifer for by the mounting up of Luhith with weeping shall they go it up for in the way of Horonaim they shall raise up a cry y He signifies that the Cry should be universal in all Places where they come and reaching from one side of the Country to another Of Luhith see Ier. 48. 4 5. of †Jer 48. 5. 34. destruction z Such a Cry as men send forth when they are just falling into the Pit of Destruction 6 For the waters a Either 1. properly they shall be dried up or 2. figuratively the Waterish Grounds as waters seem to be taken Eccles. 11. 1. Isa. 32. 20. These being very fruitful are commonly most inhabited and cultivated but now they also and much more the dry and barren Grounds shall be desolate and without Inhabitant of Nimrim shall be †Heb. desolations desolate for the hay is
with the Prophet's use of the same Phrase ch 21. 15. they fled from the bent bow c. all that are found in thee h That remaineth there with Zedekiah in the Siege for those who had fled to the Chaldeans saved their Lives and Liberties are bound together i In Fetters Ier. 52. 11. which are fled from far k Which fled to Ierusalem from the remotest parts of the Land But he rather speaks of those who fled from Ierusalem and from their Enemies whereof some had fled away but were pursued and overtaken by their Enemies and bound as others had been And the Words seem to be well rendred they fled far away as this very Word is used Isa. 23. 7. which may be understood either of the same Persons who fled but were taken in their Flight as was now said or of others who fled away when others abode there and were bound 4 Therefore said I * Jer. 4. 19. 9. 1. Look away from me l Take off your Eyes and Thoughts from me and leave me alone that I may take my fill of Sorrows †Heb. I will be bitter in weeping I will weep bitterly labour not to comfort me m For all your Labour will be lost I neither can nor will receive any Consolation because of the spoiling of the daughter of my people n Of that City and Nation whereof I am a Member The Title of daughter is oft given both to Cities and Nations as hath been noted before 5 For it is a day of trouble and of treading down o In which my People are trodden under foot by their insolent Enemies and of perplexity by the Lord GOD of hosts p This is added partly to shew that this did not happen without God's Providence and partly to aggravate their Calamity because not onely Men but God himself fought against them in the valley of vision breaking down the walls q Of the strong Cities of Iudah which was done by Sennacherib 2 Kings 25. 10. and of crying to the mountains r With such loud and dismal Outcries as should reach to the neighbouring Mountains and make them ring again therewith 6 And Elam s The Persians who now and for a long time after were subject to the Assyrian and Chaldean Emperours and were employ'd by them in their Waâ—…s bare the quiver t Being expert Bowmen as appears from Ier. 49. 35. and from Strabo's Testimony with chariots of men and horsemen u As some of them fought on foot so others sought from Chariots and Horses and Kir x The Medes so called by a Synachdeche from Kir an eminent City and Region of Media of which see 2 Kings 16. 9. Amos 1. 5. †Heb. made naked uncovered y Prepared it and themselves for the Battel for in Times of Peace Arms were wrapt up and covered to preserve them clean and fit for use the shield z Their defensive and offensive Weapons 7 And it shall come to pass that †Heb. the choice of the valleys thy choicest valleys shall be full of chariots a Valleys were the most proper Places for the use of Chariots See Ios. 17. 16. and the horsemen shall set themselves in aray ‖ Or towards at the gate b To assist and defend the Footmen whilst they made their Assault and withal to prevent and take those who endeavoured to escape 8 And he c The Enemy Sennacherib of whose Invasion he seems to speak discovered * Chap. â—…0 1. the covering of Judah d He took those fenced Cities which 〈◊〉 a Covering or Safeguard both to the People of Iudah who fled to them and to Ierusalem which was begirt and defended by them and thou didst look in that day to the armour e Thy Hope and Trust was wholly or chiefly placed in the Arm of Flesh. For although Hezekiah was commended for his Trust in God yet the Generalâ—…ty of the People were guilty of Distrust in God anâ—… Confidence in the Creature * 1 Kings 10. 17. of the house of the forrest f More fully called the house of the forest of Lebanon 1 Kings 7. 2. not because it was built in Lebanon for it was in Ierusalem but either because it was built of the Trees of Lebanon for which cause the Temple is called Lebanon Zech. 11. 1. or for other Reasons See my Notes on 1 Kings 7. 2. 9 Ye have seen g i. e. Observed or confidered as this Word is used Exod. 32. 9. and elsewhere in order to the Reparation of them and to fortifie the City as the next Words manifest also the breaches of the city of David that they are many and ye gathered together the waters of the lower pool h That you might both deprive the Enemy of Water and supply the City with it of which see on 2 Chron. 32. 4 5. 10 And ye have numbred the houses of Jerusalem i That they might exactly know their own Strength and the Number of their People and so lay the Burdens more equally upon them and make sufficient Provisions for them and the k Which stood upon or without the Walls of their City and so gave their Enemies any Advantage against them and hindred the searching or fortifying the Walls and City houses have ye broken down to fortifie the wall 11 Ye made also a Ditch between the two walls l Either those 2 Kings 25. 4. or those 2 Chron. 32. 5. in both which Places we read of two Walls for the water of the old pool m To receive the Waters conveyed into it by Pipes from the old Pool but ye have not looked unto the maker thereof n Either 1. of the Water for both the Springs and the Rain which filleth the Pools are from God alone or 2. of Ierusalem expressed in the foregoing Verse and easily understood here because all these Works were undertaken for Ierusalems Defence and Provision And it is usual in Scripture for the Pronoun Relative to be put by it self without any express mention of the Person or Thing to which it belongs which is left to the Reader to gather out of the foregoing or following Words of which see the Notes on Psal. 87. 1. Cant. 1. 1. neither had respect unto him that fashioned it o Heb. the former or framer of it God who made it a City and the Place of his special Presence and Worship which also he had undertaken to protect if the People would observe his Commands to whom therefore they should have resorted and trusted in this time of their distress long ago p Which Clause may be added to aggravate their Sin in distrusting that God who had now for a long time given proof of his Care and Kindness in desending this City 12 And in that day did the Lord GOD of hosts call q Invite and oblige them
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
way that he came by the same shall he return and shall not come into this city saith the LORD 35. For I will * 2 Kin. 20. 6. defend this city to save it for mine own sake and for my servant Davids sake 36. Then the * 2 Kin. 19. 35 angel of the LORD went forth and smote in the camp of the Assyrians a hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses 37 So Sennacherib king of Assyria departed and went and returned and dwelt at Nineveh 38. And it came to pass as he was worshiping in the house of Nisroch his god that Adrammelech and Sharezer his sons smote him with the sword and they escaped into the land of †Heb. Ararat Armenia and Esar-haddon his son reigned in his stead For the understanding of this and the foregoing Chapter the Reader is desired to consult my Notes upon 2 Kings 18. 19. part of 20. CHAP. XXXVIII 1. IN * 2 Kin. 20. â—… 2 Chr. 32. 24. those days was Hezekiah sick unto death and Isaiah the prophet the son of Amoz came unto him and said unto him Thus saith the LORD †Heb. give charge concernning thy house Set thine house in order for thou shalt die and not live 2. Then Hezekiah turned his face toward the wall and prayed unto the LORD 3. And said Remember now O LORD I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight and Hezekiah wept †Heb. with great weeping sore 4. Then came the word of the LORD to Isaiah saying 5. Go and say to Hezekiah Thus saith the LORD the God of David thy father I have heard thy prayers I have seen thy tears Behold I will add unto thy days fifteen years 6. And I will deliver thee and this city out of the hand of the king of Assyria and I will defend this city 7. And this shall be a sign unto thee from the LORD that the LORD will do this thing that he hath spoken 8. Behold I will bring again the shadow of the degrees which is gone down in the †Heb. degrees by or with the sun sun-dial of Ahaz ten degrees backward so the sun returned ten degrees by which degrees it was gone down 9. The writing of Hezekiah a Who was a good Man and full of the Holy Ghost and inspired by him to Write this both as a Testimony of his own Gratitude to God and for the Instruction of after Ages king of Iudah when he had been sick and was recovered of his sickness 10. I said b To and within my self I Concluded it in the cutting off of my days c When my days were cut off by the Sentence of God related here ver 1. I shall go to the gates of the †Heb. hell Mat. 16. 18. grave d I perceive That I must die without any hopes of prevention The Grave is called a Man's long home Eccles. 12. 5. and The house appointed for all living Men Job 30. 23. and Death opens the gates of this House We read also of the gates of death Psal. 9. 13. 107. 18. I am deprived of the residue of my years e Which I might have lived according to the common course of Nature and of God's dispensations and which I expected and hoped to live for the Service of God and of my Generation 11. I said I shall not see the LORD f I shall not enjoy him for seeing is put for enjoying as hath been frequently noted even the LORD in the land of the living g In this World which is so called Psal. 27. 13. 116. 〈◊〉 â—…sa 53. 8. in his Sanctuary Which Limitation is prudently added to intimate That he expected to see God in another place and manner even in Heaven Face to Face I shall behold man no more with the inhabitants of the world h I shall have no more Society with Men upon Earth 12. Mine age is departed i The time of my Life is expired and is removed from me as a shepherds tent k Which is easily and speedily removed I have cut off l To wit by my Sins provoking God to do it Or I do declare and have concluded That my Life is or will be suddenly cut off For Men are oft said in Scripture to do those Things which they onely declare and pronounce to be done as Men are said to pollute and to remit and retain sins and the like when they onely declare Men and Things to be polluted and Sins to be remitted or retained by God like a weaver m Who cutteth off the Web from the Loom either when it is finished or before according to his pleasure my life he n The Lord who pronounced this Sentence against him will cut me off ‖ Or from the â—…rum with pining sickness o With a consuming Disease wasting my Spirits and Life Some render this Word from the thrum from those Threds at the end of the Web which are fastned to the Beam So the similitude of a Weaver is continued from day even to night wilt thou make an end of me p The Sence is Either 1. this Sickness will kill me in the space of one day Or rather 2. thou dost pursue me night and day with continual Pains and wilt not desist till thou hast made a full End of me so that I expect that every day will be my Last day 13. I reckoned till morning q When I was filled with Pain and could not Rest all the Night long even till Morning my Thoughts were working and presaging That God would instantly break me to peices and that every moment would be my last and the like restless and dismal Thoughts followed me from Morning till Evening But he mentions onely the time before Morning to aggravate his Misery that he was so grievously Tormented when others had sweet Rest and Repose that as a lion so will he break all my bones from day even to night wilt thou make an end of me 14. Like a crane or a swallow r Or a crane and â—…llow the conjunction and being here as it is Hab. 3. 11. and elsewhere understood as is manifest from Ier. 8. 7. where it is expressed with these very words so did I chatter s My complaint and cry was like to the noise of a Swallow quick and frequent and like that of a Crane loud and frightful And this very Comparison is used of Mourners not onely in Scripture but in other Authors concerning which the Learned Reader may consult my Latine Synopsis I did mourn as a dove t Whose mournful Tone is observed Isa. 59. 11. Ezek 9. 16. and elsewhere mine eyes fail with looking upward u Whilst I lift up mine Eyes and Heart to God
Astrologers c. with whom they are said to have laboured both here and ver 12. who also may possibly be called their Merchants because they traded so much with them and because of their deceitful practices for which Ephraim is called a Merchant Hos. 12. 7. And so the following Clause may be rendred who have been thy Merchants from thy Youth Or the last clause may be understood of Merchants properly so called who came from several Countries to trade with Babylon as is noted in Scripture and by other Authors And the Verse may be thus rendred Thus vain and unprofitable shall they thy Sorcerers c. with whom thou hast laboured be unto thee So here is onely a transposition of Words than which nothing is more usual in Scripture Then follows another matter in the next Clause also Thy Merchants or they with whom thou hast traded from thy Youth shall wander every one to his own quarter be unto thee with whom thou hast laboured even thy merchants from thy youth they shall wander every one to his quarter none shall save thee x They shall all leave thee and flee away with all possible speed to their several Countries and Habitations CHAP. XLVIII 1. HEar ye this a What I am now going to say against thee that thou mayest be assured that that great deliverance which I have determined and declared to give thee is not for thy own sake but for my names sake O House of Jacob which are called by the Name of Israel b Which are Israelites in name but not in Truth as it follows and are come forth out of the waters of Judah c From the linage of your Progenitor Iudah as waters flow from a Fountain and as the Israelites are said to be of the Fountain of Israel Psal. 68. 26. Compare also Deut. 33. 28. Prov. 5. 15 c. which swear d Which profess the true Religion one act of Religion being put for all by the Name of the LORD and make mention of the God of Israel e Either in Oaths or otherwise that own him and seem to glory in him as their God and call themselves by his name but not in Truth nor in Righteousness f Which are the two chief ingredients of a lawful oath Ier. 4. 2. They are guilty of falshood and injustice both in oaths and in their whole Conversation 2. For g Or as others render it and this particle frequently signifies Though And so this is added as a great aggravation of their want and neglect of Truth and Righteousness they shall call themselves of the Holy City h They glory in this that they are Citizens of Ierusalem a City sanctified by God himself to be the onely place of his true worship and gracious presence which as it is a great priviledge so it laid a great obligation upon them to walk more holily than they did and stay themselves i Not by a true and well-grounded Faith but by a vain and presumptuous confidence flattering themselves as that people commonly did that they should enjoy peace and safety notwithstanding all their wickedness because they were the Lords people and had his Temple and Ordinances among them which disposition the Prophets frequently observe and sharply censure in them upon the God of Israel the LORD of Hosts is his Name k Or Whose name is the Lord of Hosts 3. I have declared the former things from the beginning l Those things which have formerly come to pass which I punctually foretold from time to time before they came to pass Whereby I gave you full proof of my godhead and they went forth out of my mouth and I shewed them I did them suddenly and they came to pass m What my mouth foretold my hand effected 4. Because I knew n Therefore I gave thee the more and clearer demonstrations of my divine nature and providence because I knew thou wast an unbelieving and perverse Nation that would not easily nor willingly be convinced that thou art †Heb. hard obstinate and thy Neck is an Iron sinew o Which will not bow down to receive my yoke nor to obey my commands It is a metaphor taken from untamed and stubborn cattel of which see also Nehe. 9. 29. Zech. 7. 11. Act. 7. 51. The sence is I considered that thou wast unteachable and incorrigible and thy brow brass p Thou wast impudent and therefore wouldst boldly pretend that thou didst forsake me for want of full conviction of my divine Authority and of thy duty therefore I determined that I would leave thee without excuse 5. I have even from the beginning declared it to thee before it came to pass I shewed it thee q I foretold these things that it might be evident that they were the effects of my counsel and not of thine Idols as I knew thou wast very inclinable to believe least thou shouldest say Mine idol hath done them and my graven image and my molten image hath commanded them 6. Thou hast heard see all this r As thou hast heard all these things from my mouth from time to time so now I advise thee to see i. e. seriously to consider them and to lay them to heart and will not ye declare it s I call you to witness must you not be forced to acknowledge the truth of what I say Deny it if you can Or have ye not declared it unto all People as occasion required it Have you not boasted unto the Gentiles of this as your Honour and Priviledge I have shewed thee new things from this time t And I have now given thee new predictions of secret things and such as till this time were wholly unknown to thee as it follows concerning thy deliverance out of Babylon by Cyrus even hidden things and thou didst not know them 7. They are created now u i. e. Revealed unto thee by me brought to light as things are by Creation Things are frequently said to be made or done in Scripture when they are declared or manifested Iob. 5. 3. I cursed i. e. I pronounced it cursed Psal. 51. 4. That thou mightest be justified i. e. declared and acknowledged to be just Hos. 5. 15. Till they acknowledge their offence which in the Hebrew is till they be guilty and not from the beginning x Heb. Not from thence not from these antient times when other things were revealed unto thee even y Heb. and or or as this particle is frequently used before this day Such pronouns are oft understood as we have seen and this day answers to none in the first clause and this clause seems to be added as an exposition of the next foregoing clause which is more general and ambiguous not from then or before this day before the day when thou heardest them not z Heb. and thou didst not hear them to wit before this time
mentioned 1. that she was drunk with the cup of Gods Wrath v. 17. 2. that she had none to support or comfort her in that condition Or 2. Those which here follow which although they be expressed in four words yet they may fitly be reduced to two things the desolation or devastation of the Land and the destruction of the People by Famine Sword So Famine and Sword are not named as new evils but only as the particular ways or means of bringing the destruction there mentioned and the words may be thus rendred desolation and destruction even this Hebrew particle being oft taken expositively whereof many instances have been given famine or by famine and sword Or two may be put indefinitely for many as double is put for abundantly more Iob 11. 6. Isa. 40. 2. 61. 7. Zech. 9 12. elsewhere †Heb. â—…appened are come unto thee who shall be sorry for thee desolation and †Heb. breaking destruction and the famine and the sword by whom shall I comfort thee f I cannot find any man who is able to comfort and relieve thee 20 * â—…am 2. 11. 12. Thy sons have fainted g they lie h Dead by Famine or the Sword of the Enemy at the head of all the streets i Where men enter in or go out of the streets where the Enemy found them either opposing their entrance or running out of them to make an escape as a wild bull in a net k Those of them who are not slaâ—… are struggling for Life and although they murmur at God and fight with Men yet they cannot prevail or escape they are full of the fury of the LORD the rebuke of thy God f They are so far from being able to comfort thee as was said v. 18. that they themselves faint away for want of comfort and through Famine 21 Therefore hear now this thou afflicted and * Ch. 29. 9. drunken but not with wine l But with the cup of Gods fury mentioned above v. 17. 22 Thus â—…aith thy Lord the LORD and thy God that pleadeth the cause of his people m Who though he hath fought against thee is now reconciled to thee and will maintain thy cause against all thine adversaries Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my fury thou shalt no more drink it again 23 But * Jer. 25. 26 2â—… I will put it into the hand of them that afflict thee which * Pâ—… 66. 11. have said to thy soul Bow down that we may go over n Lie down upon the ground that we may trample upon thee as Conquerors used to do upon their conquered Enemies See Ios. 10. 24. Psal. 110. 1. and thou hast laid thy body as the ground and as the street to them that went over CHAP. LII 1 * Ch. 51. 17. AWake awake put on thy strength a God biddeth his Church do that which she intreated him to do ch 51. 9. And because Gods word is operative and effectual and his sayings are doings this is a prediction and promise what she should do that she should awake or arise out of her low estate and be strong and courageous O Zion put on thy beautiful garments b Thy sorrows shall be ended and thou shalt be advanced into a most glorious and blessed condition O Jerusalem the holy city c O my Church which is every where called by the name of Zion or Ierusalem for henceforth there shall no more come into thee d Either to molest thee or to associate themselves with thee or to defile or corrupt thee the uncircumcised e Heathens or Infidels who are commonly called uncircumcised and the unclean f Nor any others who though they be circumcised as the Jews generally were are unclean in any thing Whereby he intimates that there should be a greater purity and Reformation in the Church than formerly there had been which was eminently accomplished in the Church and Kingdom of Christ. 2 Shake thy self from the dust g In which thou hast lain as a Prisoner or â—…ate as a mourner arise and sit down h Upon thy Throne Or sit up as this word is rendred Gen. 27. 19. O Jerusalem loose thy self from the bands of thy neck i The yoke of thy captivity shall be taken off from thee It is a Metaphor from Beasts that have the yoke fastened by bands to their necks O captive daughter of Zion 3 For thus saith the LORD * Ps. 44. 12. Ch. 45. 13. Jer. 15. 13. ye have sold your selves k By your sins into the hands of the Chaldeans for nought l Without any price or valuable consideration paid by them either to you or to me your Lord and owner and ye shall be redeemed without money m Without paying any ransom 4 For thus â—…aith the Lord GOD My people went down aforetime into * Gen. 46. 6. Egypt to sojourn there n Where they had protection and sustenance and therefore owed subjection to the King of Egypt And yet when he oppressed them I punished him severely and delivered them out of his hands Which is easily understood from the following words and o Or but for here is an opposition made between these two cases * Jer. 50. 17. the Assyrian p The King of Babylon who is called the King of Assyria 2 Kin. 23. 29. compared with ch 24. 7. as also the Persian Emperour is called Ezra 6. 22. because it was one and the same Empire which was possessed first by the Assyrians then by the Babylonians and afterwards by the Persians oppressed them without cause q Without any such ground or color by meer force invading their Land and carrying them away into Captivity For although it be said that God gave this Land and People into his hand 2 Chr. 36. 17. by his Counsel and Providence yet that was neither known to nor regarded by the King of Babylon nor was it a good and lawful Title Gods Word and not his Providence being the rule by which Mens rights are determined otherwise a Robber hath a right to my purse which he cannot take from me upon the high-way without Gods Providence 5 Now therefore what have I here r Heb. What to me here The sense is either 1. What do I here Why do I sit still here and not to go to Babylon to punish the Babylonians and to deliver my People Or 2. What honour have I by suffering this injury to be done to my People saith the LORD that my people is taken away s Were carried away Captive by the Babylonians for nought t Without any provocation or pretence of right See before on v. 3. they that rule over them u Who by their Office are obliged to deal justly and tenderly with their subjects make
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