the congregation to minister unto them a i. e. In their stead and for their good So they were the servants both of God and of the Church which was an high dignity though not sufficient for their ambitious minds 10 And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also b There being at this time but very few Priests and the profits and priviledges belonging to them being many and great they thought it but fit and reasonable that they or some of the chief of them should be admitted to a share in their work and advantages 11 For which cause both thou and all thy company are gathered together against the LORD c Whose minister and chosen servant Aaron is You strike at God through Aarons sides Compare 1 Sam. 8. 7. Luk. 10. 16. Ioh. 13. 20. and what is Aaron that ye murmure against him 12 And Moses sent to call Dathan and Abiram d To treat with them and give them as he had done Korah and his company a timely admonition the sons of Eliab which said e Unto the messengers sent to them by Moses We will not come up f To Moses his Tabernacle whither the people used to go up for judgment Men are said in Scripture phrase to go up to places of judgment See Deut. 25. 7. Ruth 4. 1. Ezra 10. 7 8. But because they would not now go up therefore they went down quick into the pit ver 33. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey g i. e. Out of Egypt a place indeed of great plenty bâ⦠to them a place of torment and intolerable slavery They invidiously and scoffingly use the same words wherewith God by Moses commended the land of Canaan to kill us in the wilderness ãâã make thy self altogether a prince over us 14 Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou â Heb. ââ¦re out put out the eyes of these men h i. e. Of those who are confederate with us and of all the people who are of our mind Whilst thou make them blind or perswade them that they are blind and that they do not see what is visible to all that have eyes to wit that thou hast deceived them and broken thy faith and promise given to them or wilst thou lead them about like blind men whither thou pleasest one time towards Canaan another time toward Egypt again we will not come up i We will not obey thy summons nor own thy authority 15 And Moses was very wroth k Not so much for his own sake for he had learnt to bear indignities Numb 12. as for Gods sake who was highly dishonoured blasphemed and provoked by these speeches and carriages in which case he ought to be angry as Christ was Mark 3. 5. and said unto the LORD * Gen. 4. 4 5. Respect not thou their offering l i. e. Accept not their incense which they are now going to offer but shew some eminent dislike of it He calls it their offering though it was offered by Korah and his companions because it was offered in the name and by the consent of all the conspiratours for the decision of the present controversie between them and Moses I * Acts 20. 33. have not taken one ass m i. e. Not any thing of the smallest value as an ass was See 1 Sam. 12. 3. from them neither have I hurt one of them n I have never injured them nor used my power to defraud or oppress them as I might have done but which is here implied I have done them many good offices but no hurt therefore their crime is inexcusable because without any cause or provocation on my part 16 And Moses said unto Korah Be thou and all thy company before the LORD o Not in the Tabernacle which was not capable of so many person severally offering incense but at the door of the Tabernacle ver 18. which place is oft said to be before the Lord as Exod. 29. 42. Levit. 1. 11. c. where they might now lawfully offer it by Moses his direction upon this extraordinary occasion and necessity because this work could not be done in that place which alone was allowed for the offering up of incense not onely for its smallness but also because none but Priests might enter to do this work Here also the people who were to be instructed by this experiment might see the proof and success of it thou and they and Aaron to morrow 17 And take every man his censer and put incense in them and bring ye before the LORD every man his censer two hundred and fifty censers thou also and Aaron each of you his censer 18 And they took every man his censer p Which they could easily make in a sleight manner which would suffice for the present purpose and put fire in them q Taken from the Altar which stood in that place Levit. 1. 3 5. for Aaron might not use other fire Levit. 10. 1. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19 And Korah gathered all the congregation r That they might be witnesses of the event and upon their success which they doubted not of might fall upon Moses and Aaron with popular rage and destroy them And it seems by this that the people were generally incensed against Moses and inclined to Korahs side against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared s In the cloud which then shone with greater brightness and Majesty as a token of Gods approach and presence See Exod. 16. 7 10. Levit. 9. 6 23. Numb 20. 6. unto all the congregation 20 And the LORD spake unto Moses and unto Aaron saying 21 * Gen. 19. 1â⦠22. Jer. â⦠â⦠Rev. 18. â⦠Separate your selves from among this congregation â To wit Korah and his 250 men and the people whom he ââ¦athered against Moses and Aaron ver 19. that I may consume them in a moment 22 And they fell upon their faces and said O God * chap. 2â⦠â⦠Job 12. 2â⦠Eccl. 12. â⦠Isa. 57. 1â⦠Zach. 12. â⦠Heb. 12. â⦠the God of the spirits t i. e. Of souls as the word spirit in Scripture is oft used as Psal. 31. 5. and 77. 3. Prov. 17. 22. Eccl. 12. 7. Luk. 23. 46. Act. 7. 59. And this is no empty title here but very emphatical and argumentative thus Thou art the maker of spirits Zach. 12. 1. destroy not thy own workmanship
devoted which shall be devoted of men y Not by men as some would elude it but of men for it iâ⦠manifest both from this and the foregoing verses that men here are not the persons devoting but devoted Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death Ans. This was unquestionably lawful and a duty in some cases when persons have been devoted to destruction either by Gods sentence as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites Deut. 20. 1â⦠the Amalekites Deut. 25. 19. 1 Sam. 15. 3 26. Benhadad 1 King 20. 42. or by men in pursuance of such a sentence of God as Numb 21. 2 3. and 31. 17. or for any crime of an high nature as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood as some have taken it as if a Iew might by vertue of this Text devote his child or his servant to the Lord and thereby oblige himself to put them to death which peradventure was Iepthe's errour For this is expresly limited to all that a man hath or which is his i. e. which he hath a power over But the Iews had no power over the lives of their children or servants but were directly forbidden to take them away by that great command thou shalt do no murder And seeing he that killed his servant casually by a blow with a rod was surely to be punished as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this But for the Canaanites Amalekites c. God the undoubted Lord of all mens lives gave to the Israelites a power over their persons and lives and a command to put them to death And this verse may have a special respect to them or such as them And although the general subject of this and the former verse be one and the same yet there are two remarkable differences to this purpose The verb is active ver 28. and the agent there expressed that a man shall devote but it is passive ver 29 and the agent undetermined which shall be devoted to wit by God or men in conformity to Gods revealed will 2. The devored person or thing is onely to be sold or redeemed and said to be most holy ver 28. but here it is to be put to death and this belongs onely to men and those such as either were or should be devoted in manner now expressed shall be redeemed but shall surely be put to death 30 And * Gen. 28. 22. Num. 18. 21 24. Mal. 3. 8. 10. all the tithe of the land z There are divers sorts of Tithes but this seems to be understood onely of the ordinary and yearly tithes belonging to the Levites c. as the very expression intimates and the addition of the fifth part in case of redemption thereof implies whether of the seed of the land or of the fruit of the tree is the LORDS it is holy unto the LORD 31 And if a man will at all redeem ought of his tithes he shall add thereto the fifth part thereof 32 And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod â Either 1. the tithers rod it being the manner of the Iews in tithing to cause all their cattel to pass through some gate or narrow passage where the tenth was marked by a person appointed for that purpose and reserved for the Priest Or 2. the shepherds rod under which the herds and flocks passed and by which they were governed and numbred See Ier. 33. 13. Ezek. 20. 37. the tenth shall be holy unto the LORD 33 He shall not search whether it be good or bad neither shall he change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34 These are the commandments which the LORD commanded Moses for the children of Israel in Mount Sinai ANNOTATIONS ON NUMBERS The ARGUMENT THis Book giveth us an History of almost forty years travel of the children of Israel through the Wilderness where we have an account of their journeys and what happened to them therein with their Government and how they were managed thereby Called Numbers by reason of the several Numbrings of the people as at the offerings of the Princes and at their several journeys c. But especially two One Chap. 1. Out of which the Priests and Levites were excepted but numbred by themselves viz. in the second year after they were come out of Egypt in the first month whereof the Passeover was instituted with the order about the Tabernacle both of the Levites and People and their several marches encampings and manner of pitching their Tents the Priest's maintenance and establishment by the miraculous budding of Aarons rod with the several impediments in their marches both among themselves by several murmurings seditions and conspiracies and from their enemies viz. the Edomites Canaanites over whom having obtained a victory and afterwards murmuring they were stung with fiery Serpents and cured by the brazen one Amorites whose Kings Sihon and Og they overcame and slew and Moabites where by the allurements of Balaam who was hired by Balak to curse Israel they joyned themselves to Baal-peor and are plagued for it that openly opposed them The other chief numbring is in Chap. 26. where they are found almost as many as the first though among them were none of the first numbring according to what God had threatned Chap. 14. save Moses Joshua and Caleb by reason of their desire to return back into Egypt upon the discouraging report of ten of those twelve that Moses sent to spy out the Land whereupon they were forced to wander above 38 years in the wilderness where he gave them several Laws Civil Ecclesiastical and Military as also particular directions about women's inheriting occasioned by the case of Zelophehad's daughters and concerning vows And then brings them back to the borders of Canaan where after divers victories obtained against their enemies they were directed how the Land of Canaan was to be divided among the Tribes and what portion the Levites were to have among them together with six cities of Refuge set apart for the Man-slayer At length Aaron being dead and Eleazar placed in his stead and Moses also having received the sentence of Death doth by God's appointment deliver up the people unto the charge and conduct of Joshua CHAP. I. 1 AND the LORD spake unto Moses in the wilderness of Sinai a Where now they had been a full year or near it as may be gathered by comparing this place with Exod. 19. 1. and 40. 17. and other places in the tabernacle b From the mercy-seat of the congregation on the first day of the second month in the second year after they
the day that the LORD commanded Moses and henceforward among your generations 24 Then it shall be if ought be committed by ignorance â Heb from the without the knowledge of the congregation that all the congregation shall offer one young bullock for a burnt-offering r In Lev. 4. the bullock is for a sin-offering here it is for a burnt-offering either because they are different laws as hath been said or because here is added a new penalty to breed the greater caution and diligence in the Israelites who had given many instances and now a fresh and eminent instance of their heedlesness in observing the commands of God and so besides that bullock for a sin-offering which he leaves to be gathered out of Levit. 4. 14. he now requires another bullock for a burnt-offering for a sweet savour unto the LORD with his meat-offering and his drink-offering according to the â Or Ordiâ⦠manner and one kid of the goats for a sin offering 25 And the priest shall make an atonement for all the congregation of the children of Israel and it shall be forgiven them for it is ignorance and they shall bring their offering a sacrifice made by fire unto the LORD and their sin offering before the LORD for their ignorance 26 And it shall be forgiven all the congregation of the children of Israel and the stranger that sojourneth among them seeing all the people were in ignorance 27 * Lev. 4. ãâã And if any soul sin through ignorance then he shall bring a she-goat of the first year for a sin offering 28 And the priest shall make an atonement for the soul that sinneth ignorantly when he sinneth by ignorance before the LORD to make an atonement for him and it shall be forgiven him 29 Ye shall have one law for him that â Heb. dâ⦠sinneth through ignorance both for him that is born amongst the children of Israel and for the stranger that sojourneth among them 30 But the soul that doth ought s Understand such things as ought not to be done and things relating to the worship of God â Heb. ãâã high hand presumptuously t Heb. with an high or lifted up hand i. e. knowingly wilfully boldly resolvedly deliberately designedly So this phrase is elsewhere used See Exod. 14. 8. Lev. 26. 21. Numb 33. 3. Iob 15. 26. Psal. 19. 13. whether he be born in the land or a stranger the same reproacheth the LORD u i. e. He sets God at defiance and exposeth him to contempt as if he were unworthy of any regard and unable to punish transgressors and that soul shall be cut off from among his people 31 Because he hath despised the word of the LORD and hath broken his commandment that soul shall utterly be cut off his iniquity shall be upon him x i. e. The punishment shall be confined to himself and not fall upon the congregation as it will do if they neglect to cut him off 32 And while the children of Israel were in the wilderness they found a man that gathered sticks on the sabbath day y This seems to be added as an example of a presumptuous sin for as the law of the sabbath was plain and positive so this transgression of it must needs be a known and wilful sin 33 And they that found him gathering sticks brought him unto Moses and Aaron and unto all the congregation z i. e. To the Rulers of the congregation who as they represented and governed the congregation are called by the name of the congregation 34 And they a i. e. Moses and Aaron and the 70 Rulers last mentioned put him * Lev. 24. ãâã in ward because it was not declared what should be done unto him b i. e. In what manner he was to be cut off or by what kind of death he was to die which therefore God here particularly determines otherwise it was known in general that sabbath-breakers were to be put to death from Exod. 31. 14. and 35. 2. 35 And the LORD said unto Moses * Exod. 31 ãâã The man shall be surely put to death all the congregation shall stone him with stones without the camp 36 And all the congregation brought him without the camp and stoned him with stones as the LORD commanded Moses 37 And the LORD spake unto Moses saying 38 Speak unto the children of Israel and bid * Deut. 22. 12. Mat. 23. 5. them that they make them fringes b These were certain threds or ends of their garments standing out a little further than the rest of their garments left there for this use in the â Heb. wings borders c i. e. in the four borders or quarters as it is Deut. 22. 12. Heb. wings which is oft used for borders or ends as Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 c. of their garments d i. e. Of their upper garment or that wherewith they covered themselves as is expressed Deut. 22. 12. This was practised by the Pharisees in Christs time who are noted for making their borders larger than ordinary Mat. 23. 5. and by Christ himself as may be gathered from Luk. 8. 44. throughout their generations and that they put upon the fringe of the borders a ribband e To make it more obvious to the sight and consequently more serviceable to the use here mentioned Or of a purple colour as the Iewish writers agree whose opinion is the more considerable because it was matter of constant practise among them of blue f. 39 And it shall be unto you for a fringe g It i. e. the ribband shall be unto you i. e. shall serve you for the fringe to wit to render it more visible and notorious by its certain and remarkable and distinct colour whereas the fringe without this was of the same piece and colour with the garment and therefore less observable Or it i. e. the ribband shall be in your fringes or put to your fringes fastened to them that ye may look upon it and remember h That by looking upon it you may remember that your eye may affect your mind and heart all the commandments of the LORD and do them and that ye seek not i Or inquire not for other rules or ways of serving me than I have prescribed you after your own heart and your own eyes k i. e. Neither after the devices and inventions of your own minds or hearts as Nadab and Abihu did when they offered strange fire and as you now did when you pretended to serve and please me by going up the hill and towards Canaan without and against my command nor after the examples or inventions of others which your eyes see as you did when you were set upon worshipping a calf after the manner of Egypt after which ye use to go a whoring l i. e. To depart from me and to prefer your
they have imagined to do 7. Go to let us m i. e. The blessed Trinity See Gen. 1. 26. go down and there confound their Language n By making them forget their former Language and by putting into their minds several Languages not a distinct Language into each person but into each Family or rather into each Nation that they may not â Heb. hear understand one anothers speech o And thereby be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work 8. So the LORD scattered them abroad from thence upon the face of all the Earth p Thus they brought upon themselves the very thing they seared and that more speedily and more mischievously to themselves For now they were not only divided in place but in Language too and so were unfitted for those Consederacies and Correspondencies which they mainly designed and for the mutual Comfort and Help of one another which otherwise they might in good measure have enjoyed And they left off to build the City 9. Therefore is the Name of it called â That is confusion Babel because the LORD did there confound the Language of all the Earth and from thence did the LORD scatter them abroad upon the face of all the Earth 10. * Chap. 10. 32. 1 Chron. 1. 17. These are the Generations of Shem q Not all of them as appears both from the next verse and from the former Chapter but of those who were the seminary of the Church and the Progenitors of Christ. Shem was an hundred years old and begat Arphaxad two years after the Flood 11. And Shem lived after he begat Arphaxad five hundred years r So that he lived almost all the time of Abraham which was a singular blessing both to himself who hereby saw his Children of the tenth Generation and to the Church of God which by this means enjoyed the Counsel and Conduct of so great a Patriarch and begat Sons and Daughters 12. And Arphaxad lived five and thirty years and begat Salah 13. And Arphaxad lived after he begat Salah four hundred and three years and begat Sons and Daughters 14. And Salah lived thirty years and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years and begat Sons and Daughters 16. * 1 Chro. 1. 19. And Eber lived four and thirty years and begat * called Luk. 3. 35. Phalec Peleg 17. And Eber lived after he begat Peleg four hundred and thirty years s So that he was the longest liv'd of all the Patriarchs which were born after the Flood and begat Sons and Daughters 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years and begat Sons and Daughters 20. And Reu lived two and thirty years and begat * Luk 3. 35. Saruch Serug 21. And Reu lived after he begat Serug two hundred and seven years and begat Sons and Daughters 22. And Serug lived thirty years and begat Nahor 23. And Serug lived after he begat Nahor two hundred years and begat Sons and Daughters 24. And Nahor t The first Patriarch who fell to Idolatry lived nine and twenty years and begat * Luk. 3. 34. Thara Terah 25. And Nahor lived after he begat Terah an hundred and nineteen years and begat Sons and Daughters 26. And Terah lived seventy years and * Josh. 24. 2. 1 Chro. 1. 26. begat u i. e. Began to beget as Gen. 5. 32 Abram x Who is first named in order of Dignity for which cause Shem is put before Ham and Iapheth and Moses before Aaron not in order of time which seems to be this Haran probably was the eldest because Nahor married his Daughters Nahor the second and Abram certainly was the youngest because Terah Abrams Father lived two hundred and five years ver 32. and Abram after his Fathers Death Acts 7. 4. went out of Haran when he was seventy five years old Gen. 12. 4 5. therefore he was not begotten in Terahs seventieth year when Terah began to beget his Sons as here is said but in his one hundred and thirtieth year and so there remains seventy five years precisely to Abrams departure And Sarai Harans Daughter was but ten years younger than Abram Gen. 17. 17. and therefore Haran was Abrams Elder Brother Nahor and Haran 27. Now these are the Generations of Terah Terah begat Abram Nahor and Haran And Haran begat Lot 28. And Haran died before his Father Terah y i. e. In the presence and during the Life of his Father in the Land of his Nativity in Ur of the Caldees 29. And Abram and Nahor took them Wives The Name of Abrams Wife was Sarai and the Name of Nahors Wife Milcah the Daughter of Haran z Such Marriages of Uncles and Nieces being permitted then Exod. 6. 20. as in the beginning of the World the Marriages of Brethren and Sisters were though afterwards the Church being very much enlarged they were severely forbidden Levit 18. 12 14. the Father of Milcah and the Father of Iscah a Who is either Sarai as the Jews and many others think or rather another person For 1. Why should Moses express Sarai thus darkly and doubtfully Had he meant her he would have added after Iscah this is Sarai according to his manner in like cases Gen. 14. 2 7. and 35. 6. He elsewhere calleth her the Daughter not of his Brother as he should have done had she been Iscah but of his Father by another Mother 30. But Sarai was barren she had no child b See Gen. 16. 1 2. and 18. 11 12. 31. And Terah took Abram his Son c See Ios. 24. 2. Nehem. 9. 7. 1 Chron. 1. 26. Being informed by his Son of the command of God he did not despise it because it came to him by the hands of his inferiour but chearfully obeyeth it and therefore he is so honourably mentioned as the Head and Governour of the Action and Lot the Son of Haran his sons son and Sarai his daughter in law his Son Abrams wife and they went forth with them â i. e. Terab and Abram went with Lot and Sarââ¦i as their Heads and Guides from * Neh. 9. 7. Act. 7. 4. Ur of the Caldees to go into the Land of Canaan and they came unto Haran d Called Charran Act. 7. 4. and by the Romans Carrae a place in Mesopotamia strictly so called in the way to Canaan and near to it well known by Crassus his defeat there See Gen. 24. 10. and 28. 10. and 29. 4. and dwelt e Or rested or abode being detained there for a season peradventure by Terab's disease which begun there for the next verse tells us of his death there 32. And the days of Terah were two hundred and five years and Terah died in Haran CHAP. XII 1.
contentions and other miscarriages and would doubtless take occasion thence to disparage the true Religion And it must be remembred that these are the words not of Abram but of Moses who knowing that the Canaanites were then speedily to be turned out of the Land intimates that the case was otherwise in Abrams days when the Canaanites were possest and were likely to continue the Possessors and Lords of the Land 8. And Abram said unto Lot g The elder and wiser and worthier person relinquisheth his own right to his inferiour for peace sake leaving us a noble example for our imitation Let there be no strife I pray thee between me and thee and h Or or between c. and for or as Exod. 21. 17. and Psal. 8. 5. compared with Mat. 15. 14. Heb. 2. 6. for there was no strife between Abram and Lot though he feared it might pass from the feet to the head my herds-men and thy herds-men for we be â Heb. men brethren See Chap. 11. 27. Exod. 2. 13. Act. 7. 26. Brethren i i. e. Both by nature near kinsmen as the word brother is oft used and in the Faith and Religion too amongst whom contentions are very indecent and scandalous 9. Is not the whole land before thee k i. e. Open to thy view and free to chuse which part thou pleasest as thou canst agree with the owners I give thee full power to chuse before me See a like phrase Gen. 20. 15. and 34. 10 21. and 47. 6. separate thy self I pray thee from me if thou wilt take l This and the following supplement are easily gathered both from the words of this and the 11 verse and from the nature of the thing And the Hebrew Language being a concise or short language such supplements are frequently necessary and very usual Compare 2 Chron. 10. 12. with 1 King 12. 11. and 2 Sam. 23. 8. with 1 Chron. 11. 11. the left hand then I will go to the right or if thou depart to the right hand then I will go to the left 10. And Lot lifted up his eyes and beheld all the plain of Jordan m A great plain so called because there the pleasant River Iordan divided it self into divers little streams or rivulets which having no visible out-let into the Sea by degrees and in several places insinuated themselves into the Earth which made it very fruitful and excellent for Lot's purpose But this lovely plain was afterwards transformed by divine vengeance into a filthy Lake or dead Sea Gen. 19. that it was well watered every where before the LORD destroyed Sodom and Gomorrha even as the garden of the LORD n i. e. Either 1. Like that famous Garden of Eden which God himself planted Gen. 2. 10. The like comparison we meet with Isa. 51. 3. Ezek. 28. 13. and 31. 8. Or 2. Like some excellent Garden for excellent things are thus expressed as the host of God 1 Chron. 12. 22. i. e. a great host Cedars of God Psal. 80. 10. like the land of Egypt o A Land of eminent fertility by the influence of that great River Nilus Antiently celebrated as the Granary of other Countries See Ezââ¦k 31. as thou comest unto Zoar p i. e. To Bela Gen. 14. 2. afterwards called Zoar Gen. 19. 22. and here so called by a Prolepsis But these words are not to be joyned with the words immediately going before as if Egypt was commended for its fertility in that part of it from which men go to Zoar but with the more remote words and the sense is as the words of the Text are transplaced and rendred by some that the plain of Iordan was before the Lord destroyed it and its Cities Sodom and Gomorrha watered every where even to Zoar or even until thou comest i. e. till a man come to Zoar. i. e. all the way which leads from the place where Abram then was to Zoar. And such transpositions are not unusual as we shall see hereafter 11. Then Lot chose him all the plain of Jordan And Lot journyed East q Heb. From the East Or Eastward as the Hebrew particle mâ⦠is sometimes used See Gen. 2. 8. 2 Sam. 2. 2. compared with 1 Chron. 13. 6. and they separated themselves the â Heb. a man ãâã his brother one from the other 12. Abram dwelt in the Land of Cannaan and Lot dwelt in the Cities of the plain and pitched his Tent toward Sodom 13. But the men of Sodom were * Ezek. 16. 49. wicked and sinners before the LORD r Eminent noted and impudent sinners See Gen. 18 20. Ezek. 16. 49. which is here added as a secret reproof to Lot who was either careless in his enquiry into the dispositions and manners of those among whom he intended to fix his abode which for many reasons he should have searched ouâ⦠Or he was willing to expose himself to all the hazards which he might incurre by their Neighbourhood and familiarity ãâã the sweetness and fertility of the Soil An errour which is frequently committed by men in the choice of their Habitations and which oft costs them dear as it did Lot in the following story exceedingly 14. And the LORD said unto Abram after that Lot was separated from him s To Comfort him now when he was alone and in a worse soil than Lot had chosen Lift up now thine eyes and look from the place where thou art North-ward and South-ward and East-ward and West-ward 15. For all the Land which thou seest t Object Abram could see but a little part of the Land Answ. 1. He might now possibly be upon a Mountain from whence he might have a large prospect every way 2. He gave him all that he saw but not onely that but also the rest of the Land and therefore he bids him walk through and view the whole Land ver 17. * Chap. 12. 7. and 26. 4. Deut. 34. 4. to thee u Quest. How was the Land given to Abram when it is expresly said He i. e. God gave him none inheritance in it no not so much as to set his foot on Acts 7. 5. Ans. 1. God gave Abram the right to it though not the actual possession of it until the time that God appointed â⦠As God gave the right of the Kingdom to David but not the possession till Sauls Death 2. God explains himself to thee and to thy Seed i. e. to thee that is to thy Seed and that for thy sake the particle and being put oft for that is as 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Eph. 1. 3. and in many other places as we shall see will I give it and to thy seed for ever x Quest. How for ever when after some hundreds of years they were turned out of it Answ. 1. This promise was made to them upon condition of their Obedience which is oft expressed in other places as
when she was with child Therefore here as often elsewhere the general words must be limited from the nature of the thing and from other texts of Scripture which forbid cruelty even to our servants 2. Either by imposing labours upon her above her strength or by grievous stripes which she could not bear And when Sarai â Heb. afflicted her dealt hardly with her i she fled from her face k Contrary to God's Command Eccles. 10. 4. and to the laws of justice because both her person and the fruit of her body were not her own but Abram's right and possession 7. And the Angel of the LORD l The Son of God who oft appeared in man's shape before he took man's nature who is called an Angel or Messenger because he was the Angel of the Covenant Mal. 3. 1. and was sent upon divers messages to men in the Old Testament and at last was to be sent in the flesh as God's great Embassadour or Messenger of peace and reconciliation found her by a fountain of water in the wilderness by the fountain in the way to Shur m A place near Egypt Gen. 25. 18. 1 Sam. 15. 7. being her native Countrey Exod. 15. 22. 8. And he said Hagar Sarai's maid n By which Title he admonisheth her that though she was Abram's wife yet she was Sarai's maid to whom she owed subjection and service from which she could not lawfully withdraw her self whence camest thou And whither wilt thou go o Consider with thy self what thou art doing what a sad exchange thou art making Thou forsakest not only an excellent Master and Husband but also me and my worship which thou wilst not find in any other Family and so castest thy self out of the true Church and art running headlong into a place of all Idolatry and impiety to thy utter undoing and this meerly through pride and impatience and she said I flee from the face of my mistress Sarai 9. And the Angel of the LORD said unto her Return to thy mistress and submit thy self under her hands 10. And the Angel of the LORD said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude 11. And the Angel of the LORD said unto her Behold thou art with child and shalt bear a son and shalt call his name â That is God shall hear Ishmael because the LORD hath heard thy affliction * Hath heard thy cry in thy affliction 12. And he will be a wild man p Heb. A wild ass-man i. e. a man like a wild ass fierce and untamed and unsetled in his habitation or as that creature is Iob 39. 5 8. Ier. 2. 24. Hos. 8. 9. living in desarts and mountains warlike and violent exercising himself continually in hunting beasts and oppressing men See Gen. 21. 20. his hand will be against every man and every man's hand against him q He will provoke and injure all that converse with him and thereby will multiply his enemies which is to be understood not only of him but also of his posterity * Chap. 25. 18. and he shall dwell in the presence of all his brethren r In the borders of the other sons and kindred of Abram and Isaac who though they shall be vexed and annoyed with his neighbourhood yet shall not be able to make him quit his habitation See Gen. 25. 18. 13. And she called the name of the LORD that spake unto her â Heb. Elroi thou art a God that seest me Thou God seest me s Thou hast been pleased to take notice and care of me and graciously to manifest thy self unto me for she said Have I also here looked after him that seeth me t i. e. After that God whose eye is upon me for good So she chides her self for her neglect of God and of his providence and that not only in her master's house but even here in the Wilderness where her desolate and miserable condition should have made her look after and call upon God for help Or rather these are words of admiration q. d. Have I also here i. e. in this desolate wilderness looked after him that seeth me i. e. seen the face of my gracious God That God should appear to me in my masters house where he used to manifest himself was not strange but that I should have such a favour here that God should not only look upon me but admit me to look upon him and vivisibly appear to me after I had run away from him and from my godly master this was more than I could hope or expect Others thus Have I here seen after him that sees me i. e. after the vision of him that hath appeared to me i. e. Do I yet see and live after I have seen God She wonders at it because it was then the common Opinion that an appearance of God to any person was a fore-runner of Death See Gen. 32. 30. Exod. 33. 20. Iud. 6. 22. and 13. 22. And seeing is here put for living one function of life for life it self as Exod. 24. 11. Eccles. 11. 7 8. But the word seeing put by its self as here it is is neither in those places nor elsewhere used for living And had that been her meaning she would have expressed it plainly as they do in the places alleadged and not have used so dark and dubious a metaphor nor would have said after him that sees me but rather after I have seen him 14. Wherefore the well was called * Chap. 24. 62 â That is the well of him that liveth and seeth me Beer-lahai-roi u This name may have respect either 1. To God The well of him that liveth i. e. of the true and living God and seeth me i. e. taketh care of me Or 2. To Hagar The well of her that liveth i. e. who though she gave up her self for dead and lost yet now is likely to live both in her person and in her posterity and seeth or did see namely God present with her behold it is between Cadesh and Bered 15. And Hagar bare Abram a Son â To wit after her return and submission to her Mistress which is evident from the following History and Abram called his sons name which Hagar bare Ishmael 16. And Abram was fourscore and six years old when Hagar bare Ishmael to Abram CHAP. XVII 1. AND when Abram was ninety years old and nine the LORD appeared to Abram and said unto him I am the â Or All-sufficient Almighty God a Who can do all that I have promised or shall promise to thee and whatsoever pleaseth me and therefore do thou firmly believe all my words * Chap. 5. 22. walk before me b As becomes one in the presence of thy Lord and Judge and Rewarder being careful to please and obey me in all things and depending upon me for thy well-doing and well-being See
to kiss my sons and my daughters a As was usual at the parting of Friends See the note on Gen. 29. 11. thou hast now done foolishly in so doing b But indeed Iacob took the wisest course for the security of his Person and Estate especially having the direction and protection of God in it 29 It is in the power of my hand to do you hurt but the God of your father c Isaac or Abraham by which he disowns him for his God and ââ¦itly reproacheth him with the novelty of his Religion which was first brought in by his father Compare ver 53. spake unto me yesternight saying Take thou heed that thou speak not to Jacob either good or bad 30 And now though thou wouldst needs be gone because thou sore longedst after thy fathers house yet wherefore hast thou stoln my Gods d Laban could not be so senceless as to take those for true Gods which could be stollen away but he calleth them Gods because they were the means or representations whereby he worshipped his Gods 31 And Jacob answered and said to Laban because I was afraid for I said Peradventure thou wouldst take by force thy daughters from me 32 With whomsoever thou findest thy Gods * chap. 44. 9. let him not live e I give my consent that he shall die by the hands of Justice A rash and inconsiderate sentence before our brethren discern thou what is thine with me and take it to thee for Jacob knew not that Rachel had stollen them 33 And Laban went into Jacobs tent and into Leahs tent f The Men and Womens Tents were distinct and separate See Gen. 18. 2. and 24. 67. and into the two maid-servants tents but he found them not Then went he out of Leahs tent and entred into Rachels tent 34 Now Rachel had taken the Images and put them in the camels furniture and fate upon them and Laban â Heb felt searched all the tent but found them not 35 And she said to her father Let it not displease my Lord that I cannot rise up before thee g Quest. How could that occasion hinder her from rising up to her Father Answ. 1. It might be attended in her as it was and is in some other women especially in those hot countries with a greater flux of blood or with more than ordinary infirmity and sickness and this Laban might know to be usual with her by former observation or information 2. She offers this as a reason not why she could not rise up to shew a civility to him but why she could not rise up from his face or from before him as the words in the Hebrew sound i. e. so as to give way to him that he might come and search there for the Images because menstruous women were antiently esteemed polluted and to pollute the things which they touched or sat upon as you may see by Levit. 15. 19 20 21 22. Which law though it were not yet given and written yet that as well as divers other Ceremonial Rites might be enjoyned by God and observed by sober Heathens at that time especially by such as were akin to Abraham as Laban and his Family were who by that means might easily come to the knowledge of such matters Add to this one of the seven precepts given to the Sons of Noah was that of uncovering nakedness which both Jewish and Christian writers take to be a very comprehensive expression and to include all such things as have a natural turpitude in them among which this is confessed to be one And the words thus understood contain a solid and satisfactory reason why Laban should not now come near her nor search the things upon which she sat upon which had been an uncivil and immodest thing for the custom of women is upon me and he searched but found not the Images 36 And Jacob was very wroth and chode with Laban and Jacob answered and said to Laban What is my Trespass what is my sin that thou hast so hotly pursued after me h With so much fury and violence 37 Whereas thou hast â Heb. felt searched all my stuff what hast thou found of all thy houshold-stuff set it here before my brethren and thy brethren that they may judge betwixt us both 38 This twenty years have I been with thee thy ewes and thy she-goats have not cast their young i Which thou owest in a great measure to my care and diligence in ordering them and principally to Gods blessing given to thee for my sake by thy own confession Gen. 30. 27. and the rams of thy flock have I not eaten 39 That which was torn of beasts I brought not unto thee I bare the loss of it of * Exod. 22. 12. my hand didst thou require it k Which was unjust and unreasonable except where it fell out through the Shepherds default See Exod. 22 13. Quest. How could Jacob pay these losses seeing he came empty from his Fathers house and got nothing by his service for the first 14 years but his wives Ans. Either 1. he had some supplies sent from his Father though it be not mentioned in this History or 2. he might have some inconsiderable allowances or priviledges from Laban out of which he could easily deââ¦ray these charges which because of his great care and watchfulness did but seldom happen or 3. these losses were put to his account to be satisfied by him as soon as he should be able to do it whether stollen by day or stollen by night 40 Thus I was in the day the drought consumed me and the frost by night and my sleep departed from mine eyes â Through my extraordinary thoughtfulness and care about thy cattle especially in cases of danger 41 Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel and thou hast changed my wages ten times 42 Except the God of my Father the God of Abraham and the fear of Isaac l i. e. The God whom my father Isaac worships with reverence and godly fear as appears by comparing ver 53. The act is here put for the Object as it frequently is and particularly God is called our fear Isa. 8. 13. And fear is one of Gods names amongst the Rabbins He calls him not Isaacs God but his fear because Isaac was yet alive and in the state of probation and served God with fear and trembling See Gen. 27. 33. The Jews observe that God is not called the God of any particular person as of Abraham Isaac and Iacob till after their death had been with me surely thou hadst sent me away now empty God hath seen my affliction m With compassion and intention of good to me for it Gods seeing is oft used for his relieving and helping as Gen. 16. 13. and 29. ââ¦2 Exod 3. 7 9. Or hath shewed or proved it
z Neither the friends of the party stain nor the Magistrate shall give him a pardon or accept a ransom for him Numb 35. 31. 13 And if a man lie not in wait a If it appear that the manslayer did not intend nor desire it but onely it fell out by his heedlesness or by some casualty but God deliver him into his hand b By some special unexpected providence or God and not man God without the mans contrivance or design for otherwise in a general sence and way God delivered Christ into the hands of Iudas and the Iews who did advisedly and maliciously kill him then * Deut. 19. 3. Josh. 20. 2. I will appoint thee a place whither he shall flee c i. e. A city or place of refuge Numb 35. 11. Deut. 19. 5. 14 But if a man come presumptuously d i. e. Do this proudly boldly purposely and malitiously for so the word signifies upon his neighbour to slay him with guile * 1 Kin. 2. 28. thou shalt take him from mine Altar e Which not onely in the wilderness but afterward seems to have been esteemed a place of refuge 1 King 1. 50. as it also was among the Heathens But God so far abhors murder that he will rather venture the pollution of his own Altar than the escape of the murderer See 2 King 11. 15. that he may die 15 And he that smiteth e Either 1. So as is before mentioned ver 12. so as they die And to smite sometimes signifies to kill as Gen. 4. 15. 2 King 14. 5. compared with 2 Chron. 25. 3. And this may be here added by way of distinction q. d. That killing of another man which is punished with death must be done presumptuously but the killing of parents though not done presumptuously is a capital crime Or 2. the meer smiting of them to wit wilfully and dangerously Nor will any think this law too severe that considers that this is an act full of horrid impiety against God who hath so expresly and emphatically commanded children to honour their Parents of highest and most unnatural ingratitude and utterly destructive to humane Society his father or his mother shall be surely put to death 16 And he that stealeth a man and selleth him or if he be found in his hand f i. e. In the man-stealers hand q. d. though he keep him in his own hands for his own use for still it is a theft and he is made that mans slave and it is in his power to sell him to another when he pleaseth and therefore deserves death he shall surely be put to death 17 And * Lev. 20. 9. Prov. 20. 20. Mat. 15. 4. Mar. 7. 10. he that â Or revileth curseth â Or revileth to wit wilfully malitiously obstinately against all admonition by comparing Deut. 21. 18. his father or his mother shall surely be put to death 18 And if men strive together and one smite â Or his neighbour another with a stone g Or any other instrument fit for such a mischievous purpose An usual Synecdoche or with his fist and he die not but keep his bed 19 If he arise again and walk abroad upon his staff then shall he that smote him be quit only he shall pay for â Heb. ceasing the loss of his time h i. e. Of the profit which he could or commonly did make of his time in the way of his calling and shall cause him to be throughly healed i i. e. Pay the charges of the cure 20 And if a man smite his servant k Namely a stranger for an Israelite was to be better used See Lev. 25. 39 40. c. or his maid with a rod l A fit and usual instrument for correction whereby it is implyed that if he kill'd him with a sword or any such weapon he was to die for it and he die under his hand m i. e. Whilest the master is correcting him he shall be surely â Heb. avenged punished n Not with death for then it would have been said so as it is before and after but as the Magistrate or Judge shall think fit according to the diversity of circumstances and therefore no particular punishment is set down 21 Notwithstanding if he continue a day or two he shall not be punished for he is his money o i. e. His possession bought with his mony and therefore 1. had a power to chastise him according to his demerit which might be very great 2. is sufficiently punished with his own loss 3. may be presumed not to have done this purposely and maliciously 22 If men strive and hurt a woman with child p To wit the wife of the other person who interposed her self to succour her husband so that her fruit depart from her and yet no mischief follow q Neither to the woman nor child for it is generally expressed so as to reach both in case the abortive had life in it he shall be surely punished according as the womans husband will lay upon him and he shall pay as the Judges determine r The husband shall impose the fine and if it be unreasonable the Judges shall have a power to moderate it 23 And if any mischief s Either to the mother or to the child whether it be death or any maime or mischief follow then â Who Ans. Not the private person which would have introduced infinite mischiefs and confusions but the Magistrate for these laws are given to Moses and the execution of these things was committed to Moses and others under him thou shalt give life for life 24 * Lev. 24. 2â⦠Deut. 19. 21. Mat. â⦠38. Eye for eye t This is called the law of retaliation and from hence the heathen Lawgivers took it and put it into their laws But though this might sometimes be practised in the letter yet it was not necessarily to be understood and executed so as may appear 1. by the impossibility of the just execution of it in many cases as when a man that had but one eye or hand was to lose the other which to him was a far greater mischief then what he did to his neighbour whom he deprived but of one of his eyes or hands And this is a sure and righteous rule Punishments may be less but never should be greater than the fault And how could a wound be made neither bigger nor less than that which he inflicted 2. by comparing this with other laws wherein a compensation is allowed in like cases as ver 18 30. And when it is enjoyned that no satisfaction shall be taken for the life of a wilful murderer Numb 35. 31. it seems therein implyed that satisfaction may be taken for lesser injuries And indeed the payment of such a price as the loss of an eye or hand or foot required though it might not so
eye when he either did know of it or with common care and diligence might have been known and prevented and this argues gross neglect in him And this is one reason why this man is bound to make restitution when the other ver 7. is not another reason of the difference is because those things verse 7. were onely or principally dead things and such things as required no great care or if they did for in that case also were included Oxen Asses c. v. 9. yet he with whom they were left received no recompence for them and therefore was not obliged to any singular care about them but here the things were such as needed great care and diligence which also this man was obliged to perform by the hire which he received upon that account which was Iacobs case Gen. 31. 39. he shall make restitution unto the owner thereof 13 If it be torn in pieces then let him bring it for witness z It i. e. Some part of the torn Creature which the wild Beast haply had lest Amos 3. 11 12. Quest. What if the whole creature were carried away as a sheep or Lamb is sometimes by the wolf Answ. 1. I suppose this was not frequent and that those ravenous creatures did speedily fall to their meal and that something was left not far from the place which the Shepherd might easily procure 2. The words may be otherwise rendred he shall bring a witness as the Chaldee and Samar render it or a Testimony i. e. Some evidence whereby the judge might be satisfied as for instance that some Wolf or Lion c. was seen in those parts c. or some witness of his diligence and faithfulness in all other things which therefore might well be presumed in this and he shall not make good that which was torn 14 And if a man borrow ought a i. e. Any living thing which may be hurt or die as it follows of his neighbour and it be hurt or die the owner thereof being not with it he shall surely make it good b This may seem hard but all things considered is reasonable because in doubtful cases wherein it is not evident whether the borrower was faulty or not as it is here it ought to be interpreted in favour of the lender rather than of the borrower partly to oblige the borrower to the greater fidelity and care in such things which being not his own men are commonly more careless about partly because the benefit being wholly the borrowers the loss also in all reason ought to be his and the lender ought not to suffeâ⦠ãâã kindness lest he should be discouraged from such ãâã the future 15 But if the owner thereof be with it c In which case the Law reasonably presumes both that the borrower would not abuse it in the ââ¦ight of its owner and that the lender might and would take due care about it he shall not make it good d Except there be some manifest fault in the ãâã as if he should kill or wound the beast in the leaders presence ãâã exception is easily to be understood from divers other Laws of God if it be an hired thing it came for his hire e i. e. The benefit was the lenders and not the borrowers and therefore the former reason ceaseth and whether the master were present or absent he that receives the gain or hire shall bear the loss except when it came through the borrowers gross and willful default 16 And * Deut. ãâã if a man entice a maid f By perswasions promise of Marriage allurements or rewards that is not betrothed g But if she were betrothed it was punished with death Deut. 22. 23. and lie with her he shall surely endow her to be his wife 17 If her father utterly refuse h Which shews the necessity of Parents consent in Marriage to give her unto him he shall â Heb. ãâã pay money according to the dowry of Virgins i i. e. In such proportion as the Virgins quality requires for there was no certain and equal dowry appointed for all Women See 1 Sam. 18. 25. Quest. Why is there no punishment for the Woman Answ. 1. She had no distinct estate being yet in her Fathers house 2. The loss of her Virginity was a sufficient punishment especially in Israel where it was a great reproach and prejudice 3. She was not so culpable as the man both because she was of the weaker sex and because she was drawn to the sin by the mans perswasion 18 * Lev. 19. ãâã 31. Thou shalt not suffer a witch k i. e. Any person that is in league with the Devil and by his help either doth any mischief or discover and practises things above the reach of other men or women ââ¦f which see Exod. 7. 11. Levit. 20. 27. Deut. 18. 10. 1 Sam. 28. 9. The word is of the feminine gender partly because Women are most prone to these Devilish arts and most frequently guilty of them and partly to intimate that no pity should be shewed to such offenders though they were of the weaker sex to live 19 Whosoever lieth with a beast shall surely be put to death 20 * Deut. 13. ãâã 14 15. 1 Mac. 2. ãâã He that sacrificeth l Or otherwise worshippeth as appears from Deut. 17. 2 3 4 5. and many other places One act of worship put for all by a very familiar Synecdoche unto any God save unto the LORD onely he shall be utterly destroyed m Heb. anathematized i. e. esteemed execrable and as such destroyed without mercy See Deut. 13. 15. c. and 18. 20. 21 * chap. 23. 9. Lev. 19. 33. and 25. 35. Thou shalt neither vex a stranger nor oppress him for ye were strangers in the land of Egypt 22 * Deut. 10. 18. and 24. 17. and 27. 19. Isa. 1. 17. Zech. 7. 10. Jam. 1. 27. Ye shall not afflict any widow or fatherless child 23 If thou afflict them in any wise and they cry at all unto me I will surely hear their cry 24 And my wrath shall wax hot and I will kill you with the sword and your wives shall be widows and your children fatherless 25 * Lev. 25. 37. Deut. 23. 19. Psal. 15. 5. Neh. 5. 7. Ezek. 18. 8 17. If thou lend money to any of my people n i. e. Any Israelite for it was permitted to take usury of the Gentiles Deut. 23. 20. that is poor o This seems to be added not by way of apposition as if Gods people and the poor were all one because such are commonly poor but by way of restriction for God had promised greatly to bless and enrich the generality of his people if they by their wickedness did not hinder it and that there should be few poor among them yet some such there should be for the tryal and exercise of their charity See Lev.
of the sacrifice in their hands as we find Exod. 29. 24. by that right putting them into their office and sanctifie them that they may minister unto me in the priests office 42 And thou shalt make them linen breeches to cover â Heb. flesh â⦠their nakedness their nakedness from the loins even unto the thighs g Including both Compare Exod. 20. 26. they shall â Heb. ââ¦e reach 43 And they shall be upon Aaron and upon his sons when they come in unto the tabernacle of the congregation or when they come near unto the altar to minister in the holy place that they bear not iniquity and die It shall be a statute for ever unto him and his seed after him CHAP. XXIX 1 AND this is the thing that thou shalt do unto them to hallow them to minister unto me in the priests office * Lev. 8. 1 â⦠Take one young bullock and two rams without blemish a See Exod. 12. 5. Mal. 1. 13 14. 2 And * Lev. 6. 20. unleavened b To shew that the Priests should be and that Christ really was free from all malice and hypocrisie both which are compared to leaven Luk. 12. 1. 1 Cor. 5. 8. and that all the services offered to God by the Priests were to be pure and unmixed bread and cakes unleavened tempered with oyl and wafers unleavened anointed with oil of wheaten flower shalt thou make them 3 And thou shalt put them into one basket and bring them c To the door of the Tabernacle as it follows ver 4. in the basket with the bullock and the two rams 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation and shalt wash them with water d Taken out of that laver Exod. 30. 18. This signified the universal pollution of all men and the absolute need they have of washing especially when they are to draw nigh to God And this outward washing was onely typical of their spiritual washing by the blood and spirit of Christ in order to their acceptance with God 5 And thou shalt take the garments and put upon Aaron the coat and the robe of the ephod and the ephod and the breast-plate and gird him with * chap. 28. the curious girdle of the ephod e Not about the loins but about the paps or breast as Christ and his ministers are represented Rev. 1. 13. The linnen breeches are here omitted because they were put on privately before they came to the door of the Tabernacle where the other things were put on 6 And thou shalt put the mitre upon his head and put the holy crown f i. e. The plate of gold chap. 28. 36. as appears by comparing Lev. 8. 9. upon the mitre 7 Then shalt thou take the anointing * chap. ãâã oyl and pour it upon his head and anoint him g Which signified the gifts and graces of the holy ghost wherewith Christ was and the Priests ought to be replenished See Isa. 61. 1. 1 Ioh. 2. 27. But here ariseth a difficulty for this anointing is sometimes spoken of as peculiar to the High-priest as Lev. 21. 10. sometimes as common to all the Priests Exod. 30. 30. and 40. 14 15. which may be thus reconciled The oil was sprinkled upon all the Priests and their right ears thumbs and toes and their garments ver 20 21. Lev. 8. 30. but it was poured out upon the head onely of the High-priest Psa. 133. 2. who herein was a type of Christ who was anointed above his fellows Psal. 45. 7. Heb. 1. 9. 8 And thou shalt bring his sons and put coats upon them 9 And thou shalt gird them with girdles Aaron and his sons and â Heb. bind put the bonnets on them and the priests office shall be theirs for a perpetual statute h So long as the Iewish Pedagogy and Policy lasts and thou shalt â Heb. fill the hand of * chap. 28. 41. consecrate Aaron and his sons 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation and * Lev. 1. 4. Aaron and his sons shall put their hands upon the head of the bullock i To signify that they offered it for themselves and for their own sins which the offerer performing this rite was to confess Lev. 16. 21. that they acknowledged themselves to deserve that death which was inflicted upon this innocent creature for their sakes and to testify their faith in the future sacrifice of Christ upon whom their sins were to be laid and by whose blood they were expiated and that they humbly begged Gods mercy in pardoning their sins and accepting them to and in their holy office 11 And thou k Moses who though no Priest yet for this time and occasion was called by God to this work shalt kill the bullock before the LORD by the door of the tabernacle of the congregation 12 And thou shalt take of the bloud of the bullock and put it upon * chap. 27. 2. and 30. 2. the horns of the altar l Not of incense as some would have it but of the burnt-offerings as may appear 1. because it was that altar at the bottom whereof the bloud was to be poured as it is here expressed but that was not done at the altar of Incense as is evident and confessed Compare Lev. 16. 18 c. 2. it was that altar upon which the parts of the sacrifices were burnt as it here follows ver 13. for there is no distinction here between the two altars It is true in the following sin-offerings of the Priests the blood was put upon the horns of the altar of incense Lev. 4. 7. But it must be considered 1. that the blood was not poured out at the bottom of that altar 2. because Aaron and his sons were not yet compleat Priests but private persons and therefore did this at the same altar which the people used in their sin offerings Lev. 4. 25 30. with thy finger and pour all the blood beside the bottom of the altar 13 And thou shalt take all the fat that covereth the inwards and â It seemeth by anatomy and the Hebrew Doctors to be the midriff the caul that is above the liver and the two kidneys and the fat that is upon them m The parts which in all sacrifices were burned unto God Lev. 3. 3. and 4. 10. to signify either the mortification of their inward and most beloved lusts or the dedication of the best of all sacrifices and of their inward and best parts to God and his service and burn them upon the altar 14 But the flesh of the bullock and his skin and his dung shalt thou burn with fire without the camp it is a sin-offering n To wit for the high-priest as is plain from the whole context and therefore ought to be burnt by that law Lev.
Heb. 4. 5. Confirmative both assuring them of Gods good will to them and that as he blessed the Sabbath for their sakes so he would bless them in the holy use of it with temporal spiritual and everlasting blessings as he declares in many places of Scripture and assuring God of their standing to that covenant made between God and them So that this was a mutual stipulation or ratification of the covenant of grace on both sides throughout your generations that ye may know that I am the LORD that doth sanctifie you i That selecteth you out of all people and consecrate you to my self and to my service and worship a great part whereof is the observation of the Sabbath Or that sanctifieth you by my Word and Ordinances which are in more eminent and solemn manner dispensed upon the Sabbath day by the observation whereof you declare that you own me as your onely sanctifier And so we may observe the sabbath owns the Lord as our Creatour and as our Redeemer and as our Sanctifier and therefore it is no wonder God so severely enjoyns the sanctification of the Sabbath and punisheth the neglect of it it being a tacit renouncing or disowning of God the Father the Son and the holy Ghost 14 * chap. 20. 8. Deut. 5. 12. Ezek. 20. 12. Ye shall keep the sabbath therefore for it is holy unto you every one that desileth it shall surely be put to death k Of which see an example Numb 15. 32. c. for * Num. 15. 35. whosoever doth any work l i. e. Servile work as it is explained Lev. 23. 7. c. therein that soul shall be cut off from amongst his people 15 Six days â Heb. shall be done may work be done but in the seventh is the sabbath of rest m Heb. the sabbath of sabbaths or of sabbaths i. e. the great and chief sabbath as the song of songs is the most excellent song the holy of holies is the most holy c. The Iews had many sabbaths or days of rest but this is here preferred before them all by this emphatical repetition of the same word and by this argument the foregoing duty is pressed upon them â Heb. holiness holy to the LORD whosoever doeth any work in the sabbath day he shall surely be put to death 16 Wherefore the children of Israel shall keep the sabbath to observe the sabbath n Or shall keep the sabbath by observing or celebrating the sabbath i. e. by observing or celebrating it the antecedent being put for the relative as is frequently done So here is another most emphatical repetition to oblige us to the greater caution and diligence in this great duty and to shew what stress God lays upon it who hath therefore placed this in the midst of the commands of the Decalogue as the heart which gives life and vigour to all the rest Or it may be rendered thus shall observe the day of rest to celebrate the sabbath and so the phrase is like that in the 4th Command Remember the sabbath day to keep it holy So here Observe the sabbath i. e. watch its coming and approach consider attentively the nature and use of it and that not as a matter of idle speculation but of serious practise or so that you may do or celebrate the Sabbath i. e. perform all the duties of it Or thus shall observe the sabbath to make it a sabbath or day of rest and that no idle or carnal rest but a rest holy to the Lord as it is called in the foregoing verse throughout their generations for a perpetual covenant o Or by a perpetual covenant or it is a perpetual covenant i. e. condition or part of that agreement made between me and them they have solemnly covenanted or promised that they will do all that I commanded them Exod. 24. 7 8 among which this is a chief branch and I have covenanted to bless and sanctify them in so doing And this word perpetual as also the word for ever being added to it in the next verse may intimate that this hath a longer perpetuity than the cââ¦remonies to which this phrase is sometimes ascribed the rather because the reason of this perpetuity given in the next verse is such as hath its force not only till Christ but even till the end of the World and it is fit and just that men should retain this monument or memorial of the Worlds Creation even till its dissolution 17 It is a sign p A sign of the covenant between us that I will be their God and they will be my people both which depends upon this amongst other duties and upon this in an eminent degree between me and the children of Israel for ever for * Gen. 2. 2. in six dayes the LORD made heaven and earth and on the seventh day he rested and was refreshed q Not as if he had been weary with working which surely he could not be with speaking a few words nor can God be weary with any thing Isa. 40. 28. but it notes the pleasure or delight God took in reflecting upon his works beholding that every thing he had made was very good Gen. 1. 31. 18 And he gave unto Moses when he had made an end of communing with him upon mount Sinai * chap. 32. 16. Deut. 9. 10. 2 Cor. 3. 3. two tables of testimony r i. e. The tables of the law which was the witness of Gods will and Israels duty See Exod. 16. 34. tables of stone s Whereby was signified both the durable and perpetual obligation of the moral law whereas the ceremonial law was to end with the Iewish policy at Christs coming and the stoniness of mens hearts by nature in which the law of God could not be written but by a divine and omnipotent hââ¦d written with the finger of God t i. e. With the power or spirit of God by comparing Mat. 12. 18. not by any art of man but immediately by a divine hand CHAP. XXXII 1 AND when the people saw that Moses delayed to come down out of the mount a Where he had now been for near 40 days the people b i. e. Most or some of the people as it is expressed 1 Cor. 10. 7. gathered themselves together unto Aaron c As the chief person in Moses his absence and said unto him * Act. 7. 4. Up make us gods d i. e. Images or representations of God whom after the manner of Idolaters they call by Gods name For it is ridiculous to think that the body of the Israelites who were now lately instructed by the Mouth and words and miraculous works of the eternal God should be so senceless as to think that was the true God which themselves made and that out of their own ear-rings much more that that was the God that brought them out of Egypt as they say ver
His family as Gen. 7. 1. to wit the Priests and Levites See Numb 1. 49. 7 And he shall take the two goats and present them before the LORD at the door of the tabernacle of the congregation 8 And Aaron shall cast lots upon the two goats one lot for the LORD m For the Lords use and service by way of sacrifice Both this and the other Goat typified Christ this in his death and passion for us that in his Resurrection for our deliverance and the other lot for the â Heb. Azazel scape-goat 9 And Aaron shall bring the goat upon which the LORDS lot â Heb. went up fell n So the lot is said to fall Ionah 1. 7. Act. 1. ââ¦6 Heb. went up to wit out of the vessel into which the lots were put and out of which they were brought up and offer him foâ⦠a sin-offering 10 But the goat on which the lot fell to be the scape-goat shall be presented alive before the LORD to make an atonement with him o In manner hereafter expressed ver 21. 22. and to let him go for a scape-goat into the wilderness 11 And Aaron shall bring the bullock p Mentioned in general ver 6. The ceremonies whereof are here particularly described This was a differing bullock or heifer from that Numb 19. as appears by comparing the places of the sin offering which is for himself and shall make an atonement for himself and for his house and shall kill the bullock of the sin offering which is for himself 12 And he shall take a censer full of burning coals of fire from off the altar q To wit of burnt-offering where the fire was alwayes burning and whence fire was taken for such uses as these before the LORD and his hands full of sweet incense r Of which see Exod. 30. 34 35 38. beaten small and bring it within the vail s i. e. Into the Holy of holieâ⦠ver 2. 13 And he shall put the incense upon the fire t Which was in the censer ver 12. before the LORD that the cloud of the incense may cover the mercy-seat that is upon the testimony that he die not u For so gross an errour committed in the highest acts of worship and that by an High-Priest whose knowledge and function was a great aggravation to his sin 14 And * Heb. 9. 13. and 10. 4. he shall take of the blood of the bullock and * chap. 4. 6. sprinkle it with his finger upon the mercy-seat x To teach us that God is mercifull to sinners onely through and for the blood of Christ. eastward y i. e. With his face east-ward or upon the eastern part of it towards the people who were in the court which lay east-ward from the Holy of holies which was the most western part of the Tabernacle This signified that the High-priest in this act represented the people and that God accepted it on their behalf and before the mercy-seat z On the ground shall he sprinkle of the blood with his finger seven times 15 Then shall he kill a Either this was done before he entred into the Holy of holies though it be mentioned after such trans-placings of passages being not unusual or rather he went out of the Holy of holies and killed it and then returned thither again with its blood and this agrees best with the text nor are transpositions to be allowed without necessity And whereas the High-priest is said to be allowed to enter into that place but once in a year that is to be understood but one day in a year though there seems to have been occasion of going in and coming out more than once upon that day the goat of the sin-offering that is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy-seat and before the mercy-seat 16 And he shall make an atonement for the holy place b Of which see below ver 19 20. and Exod. 29. 36. Lev. 8. 15. Heb. 9. 13. because of the uncleannesses of the children of Israel c For though the people did not enter into that place yet their sins entred thither and would hinder the effects of the High-priests mediation on their behalf if God was not reconciled to them and because of their transgressions in all their sins and so shall he do for the tabernacle of the congregation that â Heb. dwelleth remaineth among them in the midst of their uncleannesses d Encompassed with their sins being in the midst of a sinfull people who defile not themselves onely but also Gods Sanctuary as God complains Ezek. 23. 38 39. 17 * Luk. 1. 10. And there shall be no man in the tabernacle â Heb. of meeting Exod. 29. 42. of the congregation e i. e. In the holy place where the Priests and Levites were at other times This was commanded for the greater reverence to the Divine Maiesty then in a more special manner appearing and that none of them might cast an eye into the Holy of holies as the High-priest went in or came out when he goeth in to make an atonement in the holy place untill he come out and have made an atonement for himself and for his houshold and for all the congregation of Israel 18 And he shall go out unto the altar f To wit the altar of incense where the blood of sacrifices was to be put Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement Exod. 30. 10. and which is most truly and properly said to be before the Lord i. e before the place where God in special manner dwelt to wit the Holy of holies Some understand it of the altar of burnt-offerings because he is said to go out to it But that going out relates not to the Tabernacle but to the Holy of holieâ⦠into which he was said to go in ver 17. Add to this that this ãâã which is atoned by the High-priest seems to be in that place where he onely might now come and therefore in the Holy place called here the Tabernacle from which all other priests were for this day excluded whereas the altar of burnt-offerings was without the Holy place or Tabernacle to wit at the door of it and in the court of the Priests that is before the LORD and make an atonement for it and shall take of the blood of the bullock and of the blood of the goat and put it upon the horns of the altar round about 19 And he shall sprinkle of the blood upon it with his finger seven times g To signify its perfect cleansing seven being a number of perfection and our perfect reconciliation by the blood of Christ here represented and cleanse it and hallow it from the uncleannesses of the
children of Israel 20 And when he hath made an end of reconciling the holy place and the tabernacle of the congregation and the altar he shall bring the live goat 21 And Aaron shall lay both his hands h See on Exod. 29. 10. and Lev. 1. 4. upon the head of the live goat and confess over him i Confession of sin being a duty to accompany the sacrifice offered for it as we see Lev. 5. 5. Numb 5. 7. all the iniquities of the children of Israel and all their transgressions in all their sins k Or with or according to all their sins for so the Hebrew particle is oft used He mentions iniquities transgressions and sins to note sins of all sorts and that a very free and full confession was to be made and that the smallest sins needed and the greatest sins were not excluded from the benefit of Christs death here represented putting them upon the head l Charging all their sins and the punishment due to them upon the goat which though onely a ceremony yet being done according to Gods appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid Isa. 53. 5 6. it was available for this end And hence the heathens took their custom of selecting one beast or man upon whom they laid all their imprecations and curses and whom they killed as an expiatory sacrifice for their sins and to prevent their ruine of the goat and shall send him away by the hand of â Heb. a ãâã opportunity a fit man m One that knows the wilderness and the way to it and what places in it are most convenient for that use Heb. a man of time i. e. of years and discretion who may be trusted with this work into the wilderness n Which signified the removal of their sins far away both from the people and out of Gods sight or from the place of his presence And here the goat being neglected by all men and exposed to many hardships and hazards from wild beasts which were numerous there might further signify Christs being forsaken both by God and by men even by his own disciples and the many dangers and sufferings he underwent The Iews write that this goat was carried to the mountain called Azazel whence the goat is so called ver 10. and that there he was cast down headlong and that the red string by which he was led turned white when God was pleased with the Israelites otherwise it remained red and then they mourned all that year And the antient Hebrews write that 40 years before the destruction of the Temple which was about the time of Christs death this red string turned no more white 22 And the goat shall bear upon him all their iniquities unto a land â Heb. of seperation not inhabited and he shall let go the goat in the wilderness 23 And Aaron shall come o Forthwith not expecting the return of the man who carried the goat away but securely committing that to Gods providence he shall go on in his work into the tabernacle of the congregation and shall put off the linnen garments which he put on when he went into the holy place and shall leave them there 24 And he shall wash his flesh with water in the holy place p Either in the laver appointed for that purpose Or in some other vessel within the holy place because after he had washed in it he is said to come forth and put on his garments q Not his ordinary Priestly linnen garments for he was to leave them in the Tabernacle ver 23. but the High-priestly garments called his garments properly and peculiarly and by way of distinction from the former garments which are called holy garments ver 4. and the linnen garments ver 23. but never his garments as these are And this change of his garments was not without cause For the common Priestly garments were more proper and fit for him in the former part of his ministration both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the peoples sins and therefore his humblest and meanest attire was most fit and because he was to lay his hands upon that goat on which all their sins were put by which touch both he and his garments would be in some sort defiled and therefore as we read here that he washed himself or his flesh so we may well presume his linnen garments were laid by for the washing as the cloaths ââ¦f him who carried away the scape-goat were washed ver 26. And the High-priestly garments were most proper for the latter part of his work which was of another nature and come forth and offer his burnt-offering and the burnt-offering of the people and make an atonement for himself and for the people 25 And the * fat of the sin offering shall he burn chap. 4. 10. upon the altar 26 And he that let go the goat for a scape-goat shall wash r Because he had contracted some degree of ceremonial uncleanness by the touch of the goat his clothes and bathe his flesh in water and afterward come into the camp 27 * And the bullock â for the sin offering and chap. 4. 12 the goat â for the sin offering whose blood was ãâã and 6. 30. brought in to make atonement in the holy place ãâã 13. 11. Heb. of Heb. of shall one carry forth without the camp and they shall burn in the fire their skins and their flesh and their dung 28 And he that burneth them shall wash his clothes and bathe his flesh in water and afterward he shall come into the camp 29 And this shall be a statute for ever s See on Exod. 12. 14. unto you that * in the seventh moneth t Answering part to our September and part to our October when they had gathered in all their fruits and were most at leasure for Gods service This time God chose for this and other feasts herein graciously condescending to mens necessities and conveniencies being contented with that time which men could best spare on the tenth chap. 23. 27. ãâã 29. 7. day u Obj. It was on the ninth day Lev. 23. 32. Ans. It began in the evening of the ninth day and continued till the evening of the tenth day as is there sufficiently implyed of the month ye shall afflict your souls x i. e. your selves as the word soul is frequently used both your bodies by abstinence from food and other delights and your minds by anguish and grief for former sins which though bitter yet is voluntary in all true penitents who are therefore here said not to be afflicted but to afflict themselves or to be active in the work and do no work at all whether it be one of your own countrey or a stranger that sojourneth among you 30 For on
immoralities and such as the precepts of Noah reached to and such as the laws of nature and nations obliged them to And therefore the toleration of such actions was not onely against reason of state and the interest of the commonwealth of Israel and dangerous to the infection and destruction of the Israelites by the imitation of such examples but also against the light of nature and laws of humanity that sojourn in Israel that giveth any of his seed unto Molech c Or to any other Idol for the reason of the law equally concerns all See Levit. 18. 21. he shall surely be put to death the people of the land shall stone him with stones 3 And I will set my face against that man d i. e. Deal with him as an enemy and make him a monument of my justice either by punishing him immediately and eminently when the Magistrate cannot or will not do it or by adding to his corporal punishments my curse upon his soul and name See Lev. 17. 10. and will cut him off from among his people e From the number of his people of what nation or kindred soever he was or from the land of the living because he hath given of his seed unto Molech to defile my sanctuary f Which was done by this wickedness either because such persons did for the cover of their Idolatry come into Gods Sanctuary as the rest did See Lev. 15. 31. or because the Sanctuary was and was said to be defiled by gross abominations committed in that city or land where Gods Sanctuary was or because by these actions they did pronounce and declare to all men that they esteemed the sanctuary and service of God abominable and vile by preferring such odious and pernicious Idolatry before it and to prophane my holy Name g Partly by despising it themselves and partly by disgracing it to others and giving them occasion to blaspheme it and to abhor the true religion because they saw it deserted and condemned by those that best knew it and once embraced it 4 And if the people of the land do any wayes hide their eyes from the man h i. e. Wink at his fault and forbear to accuse and punish him Compare Act. 17. 30. when he giveth of his seed unto Molech and kill him not ãâã 5 Then I will set my face against that man and * Exod. 20. 5. against his family i i. e. Either 1. his posterity whom God threatned to punish for their fathers Idolatry Exod. 20. Or 2. his people as that word is used Ier. 8. 3. Mic. 2. 3. to wit the people of that land who by their connivance make themselves guilty of his sin ver 4. Or 3. his disciples and followers who are oft called the sons or children of their masters And so it may be seem to be explained in the following words all that go a whoring after him as the first clause which concerns the head or chief person himself I will set my face against that man is explained by these words I will cut him off and will cut him off and all that go a whoring after him to commit whoredom with Molech from among their people 6 And * chap. 19. 31. the soul that turneth after such as have familiar spirits and after wizards to go a whoring after them k To seek knowledge or counsel or help from them I will even set my face against that soul and will cut him off from among his people 7 * chap. 11. 44. 19. 2. 1 Pet 1. 16. Sanctifie your selves therefore and be ye holy for I am LORD your God 8 And ye shall keep my statutes and do them I am the LORD which sanctifie you l i. e. Who separated you from all nations and from their impurities and Idolatries to be a peculiar people to my self and therefore I will not suffer you to follow their examples Or who really sanctify you and give you my grace to do what I require i. e. to keep my statutes Or the argument is this Those idols and Idolatries will defile you and make you worse but I onely and my service will sanctify you and make you better 9 * Exod. 21. 1â⦠Deut. 2â⦠16. Prov. 20. 20. Mat. 15. 4 For m Or surely as that praticle chi is oft used as Iob 8. 6. and 20. 20. So there needs no dispute about the connexion or what this is a reason of every one that curseth n Which is not meant of every perverse expression but of bitter reproaches or imprecations his father or o Heb. and put for or as hath been noted before his mother shall be surely put to death he hath cursed his father or his mother his blood shall be upon him p He is guilty of his own death he deserves to die for so unnatural a crime 10 And * Deut. 22. 22. Joh. 8. 4 5. the man that committeth adultery with another mans wife even he that committeth adultery with his neighbours wife the adulterer and the adulteress shall surely be put to death 11 * chap. 18. 8. And the man that lieth with his fathers wife hath uncovered his fathers nakedness both of them shall surely be put to death their blood shall be upon them 12 * chap. 18. 15. Deut. 27. 23. And if a man lie with his daughter in law both of them shall surely be put to death they have wrought confusion q By perverting the order which God hath appointed and mixing the blood which God would have separated and making the same off-spring both his own immediate child and his grandchild their blood shall be upon them 13 * chap. 18. 22. If a man lie also with mankind as he lieth with a woman both of them have committed an abomination they shall surely be put to death r Except the one party was forced by the other See Deut. 22. 25. their blood shall be upon them 14 And * chap. 18. 17 if a man take a wife and her mother it is wickedness s i. e. Abominable and extraordinary wickedness as the singularity of the punishment sheweth they shall be burnt with fire both he and they t Either or both or all of them if they consented to it that there be no wickedness among you 15 * chap. 18. 23. Deut. 27. 21. And if a man lie with a beast he shall surely be put to death and ye shall slay the beast u Partly for the prevention of monstrous Births partly to blot out the memory of so loathsome a crime and partly that by so severe a punishment of that creature which was onely a passive instrument to mans sin men might be assured that a more dreadful punishment than corporal death was reserved for them if they repented not 16 And if a woman approach unto any beast and lie down thereto thou shalt kill the woman and the
they gave publick testimony that they heard this person speak such words and did in their own and in all the peoples names desire and demand justice to be executed upon him that by this sacrifice God might be appeased and his judgments turned away from the people upon whom they would certainly fall if he were unpunished and let all the congregation stone him d The same punishment which was before appointed for those who cursed their parents whereas it deserved a far more grievous death Thus God in this life mixeth mercy with judgment and punisheth men less than their iniquities deserve 15 And thou shalt speak unto the children of Israel saying Whosoever curseth e i. e. Speaketh of him reproachfully and with contempt They therefore are greatly mistaken that understand this of the heathen Gods whom their worshippers are forbidden to reproach or curse But Moses is not here giving laws to Heathens but to the Israelites nor would he concern himself so much to vindicate the honour of Idols nor doth this agree either with the design of the holy Scriptures which is to beget a contempt and detestation of all Idols and Idolatry or with the practise of the holy Prophets who used oft to vilify them See 1 ââ¦ing 18. 27. Ier. 10. 11. his God shall bear his sin f i. e. The punishment of it shall not go unpunished Some say he was to be beaten with stripes other say with death which is described ver 16. 16 And â Or. ââ¦e that ãâã he that blasphemeth the Name of the LORD g This some make a distinct sin from ãâã his God mentioned ver 15. but the difference they make seems arbitrary and without evidence from reason or the use of the words And therefore this may be a repetition of the same sin in other words which is common And as this law is laid down in more general terms ver 15. so both the sin and the punishment are more particularly expressed ver 16. Or the first part of ver 16. may be an application of the former rule to the present case And as for him that blasphemeth c. or is blaspheming c. in the present tense which is fitly used concerning words just now uttered and scarce yet out of their ears he shall c. And so the following words as well the stranger c. may be a repetition and amplificatioâ⦠of the former law he shall surely be put to death and all the congregation h To shew their zeal for God and to beget in them the greater dread and abhorrency of blasphemy shall certainly stone him as well the stranger as he that is born in the land when he â Or ãâã blasphemeth the name of the LORD shall be put to death 17 * Exod. 21. 12. Num. 35. 31. Deut. 10. 21. And he that â Heb. ãâã ãâã of a ãâã killeth any man i This law is repeated here either to justifie this sentence of putting blasphemers to death from the same severity executed for a less crime or to prevent the mischievous effects of mens striving or contending together which as here it caused blasphemy so it might in others lead to murder shall surely be put to death 18 And he that killeth a beast shall make it good â Heb. sââ¦l for sââ¦l beast for beast 19 And if a man cause a blemish in his neighbour as * Exod. 21. 24. Deut. 19. 21. Mat. 5. 38. he hath done so shall it be done unto him 20 Breach for breach eye for eye tooth for tooth as he hath caused a blemish in a man so shall it be done to him again 21 * Exod. 21. 33 34. And he that killeth a beast he shall restore it and he that killeth a man he shall be put to death 22 Ye shall have * Exod. 12. 49. one manner of law k To wit in matters of common right but not as to Church priviledges as well for the stranger as for one of your own countrey for I am the LORD your God 23 And Moses spake unto the children of Israel that they should bring forth him that had cursed out of the camp and stone him with stones and the children of Israel did as the LORD commanded Moses CHAP. XXV 1 AND the LORD spake unto Moses in mount Sinai a i. e. Near mount Sinai So the Hebrew particle beth is sometimes used as Gen. 37. 13. Ios. 5. 13. Iudg. 8. 5. 2 Chron. 33. 20. compared with 2 King 21. 18. So there is no need to disturb the order of the Iââ¦story in this place saying 2 Speak unto the children of Israel and say unto them When ye come into the land b So as to be settled in it for the time of the wars was not to be accounted nor the time before Ioshua's distribution of the land among them Ios. 14. 7 10. which I give you then shall the land â Heb. rest keep * Exod. 23. 11. See ch 26. 34. a sabbath c i. e. Enjoy rest and freedom from plowing tilling c. unto the LORD d i. e. In obedience and unto the honour of God This was instituted partly for the assertion of Gods soveraign right to the land in which the Israelites were but tenants at Gods will partly for the trial and exercise of their obedience partly for the demonstration of his providence aswell in the general towards men as more especially towards his own people of which see below ver 20 21 22. partly to wean them from inordinate love and pursuit of or trust to worldly advantages and to inure them to depend upon God alone and upon Gods blessing for their subsistence partly to put them in mind of that blessed and eternal rest provided for all good men wherein they should be perfectly freed from all worldly labours and troubles and wholly devoted to the service and enjoyment of God See on Exod. 23. 11. and lastly that by their own straits in that year they might learn more compassion to the poor who were under the same straits every year 3 Six years thou shalt sow thy field and six years thou shalt prune thy vineyard and gather in the fruit thereof 4 But in the seventh year shall be a sabbath of rest unto the land a sabbath for the LORD thou shalt neither sow thy field nor prune thy vineyard 5 * â⦠King 19. 29. That which groweth of its own accord e From the grains that fell out of the ears the last reaping time of thy harvest thou shalt not reap f i. e. As thy own peculiarly but onely so as others may reap it with thee for present food neither gather the grapes â Heb. of thy separation of thy vine undressed g Heb. the grapes of thy separation i. e. The Grapes which thou hast separated or set apart to the honour of God and to the ends and uses appointed by God
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nââ¦ab â⦠4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or ãâã in the sight or ãâã of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are â Heb. ãâã giveâ⦠wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaââ¦y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the â Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
this being no matter of religious priviledge but of common right and agreeable to the Law of nature and practise of wise heathens and for the sojourner among them that every one that killeth any person unawares may flee thither 16 * ãâã 12 14. And if he smite him with an instrument of iron n Wittingly and wilfully though not with premeditated ma lice or design as appears by comparing this with ver 20 21 22 23. so that he die o To wit suddenly not so if he walked abroad afterward Exod. 21. 19 20. he is a murderer the murderer shall surely be put to death p Yea though he were fled into the City of refuge 17 And if he smite him â ãâã ãâã ãâã ãâã ãâã with throwing a stone q Heb. with the stone of ãâã hand i. e. cast by the hand and that knowingly as appears by ver 23. wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18 Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19 The revenger of blood himself shall slay the murderer r Either 1. By himself as the following words shew so it is onely a permission that he may do it without offence to God or danger to himself Or 2. By the Magistrate from whom ãâã shall demand justice so it is a command as may appear by comparing this with ver 31. and Deut. 19. 12 13. when he meeteth him he shall slay him 20 But * Deut. 19. 11. if he thrust him of hatred or hurl at him by laying of wait that he die t Through sudden passion or provocation Or by ãâã or unawares 21 Or in enmity smite him with his hand that he die he that smote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22 But if he thrust him suddenly s * Exod. 21 1â⦠without enmity or have cast upon him any thing without laying of wait 23 Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24 Then u If the man slayer flee to the city of refuge the congregation shall judge between the slayer and the revenger of blood according to these judgments 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it x Be confined to it partly to shew the hatefulness of wilful murder in Gods account by so severe a punishment as this in many cases might prove inflicted upon the very appearance of it and partly for the security of the manslayer least the presence of such a person and his conversation among the kindred of the deceased might occasion reproach and blood-shed unto the death of the high priest y Partly because the publick grief for the loss of so publick a person was likely to asswage the private griefs and passions of men the rather because by this example they were minded of their own mortality and thereby withheld from taking vengeance and principally to shew that the death of Christ the true High-Priest whom the others did evidently and eminently represent and typifie is the onely mean whereby sins are pardoned and sinners are set at liberty * Exod. 29. â⦠Lev. 4. 3. and 21. 10. which was anointed with holy oyl 26 But if the slayer shall at any time come without the border of his city of refuge whither he was fled 27 And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he â Heb. ãâã blââ¦d shall be to ãâã shall not be guilty of blood z i. e. Not liable to punishment from men though noâ⦠free from guilt before God because he kiââ¦s an innocent person as appears from Deut. 19. 10. This God ordained to oblige the man-slayer to abide in his city of refuge See ver 22. 28 Because he should have remained in the city of his refuge until the death of the high priest but after the death of the high priest the slayer shall return into the land of his possession 29 So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30 Whoso killeth any person the murderer shall be put to death by the * Deut. 17. 6. and 19. 15. Mat. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. mouth of witnesses but one witness shall not testifie against any person to cause him to die a No Judge shall condemn any man to death upon a single testimony 31 Moreover ye shall take no satisfaction for the life of a murderer b No intercession nor ransome shall be accepted to save his life or procure him a pardon which is â Heb. faulty to die guilty of death but he shall be surely put to death 32 And ye shall take no satisfaction for him that is fled to the city of his refuge that he should come again to dwell in the land untill the death of the priest c Whereby God would signifie the absolute and indispensable necessity of Christs death to expiate sin and to redeem the sinner 33 So ye shall not pollute the land wherein ye are for blood it * Mic. 4. 11. defileth the land and â Heb. there can be no expiation for the land the land cannot be cleansed of the blood that is shed therein but by the blood of him that sheddeth it d These words are added as a reason not of the last Law ver 32. for in that case the land was cleansed without the blood of the man-slayer but of the Law next foregoing that verse 31. in which case it holds and the sense is if you shall spare the murderer or take any satisfaction for him you do together with your selves involve your Land and People in guilt and will certainly bring down Gods vengeance upon your selves and them 34 Defile not therefore the land which ye shall inherit e Be not cruel to your own Land by making it a den of murderers wherein I dwell for I the LORD dwell among the children of Israel CHAP. XXXVI 1 AND the chief fathers of the families a Who had the care and management of the publick affairs of that Tribe committed to them of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came near and spake before Moses and before the princes the chief fathers of the children of Israel 2 And they said * chap. 26. 55. the LORD commanded
Or rather 2. As an evidence of Gods gracious answer to Moses his prayers and of his reconciliation to the people notwithstanding their late and great provocation For saith he after this they proceeded by Gods guidance in their journeys some eminent stages whereof he names for all and though Aaron dyed in one of them yet God made up that breach and Eleazar came in his place and ministred as Priest one branch of which office was to intercede for the people Then saith he God brought them from the barren parts of the wilderness to a land of rivers of waters v. 7. a pleasant and fruitful soil Then he adds God separated the Levites c. v. 8. from Beeroth of the children of Jaakan to * Num. 33. 3â⦠Mosera d Obj. This place seems directly contrary to that Numb 33. 31. where their journey is quite contrary to this even from Moseroth to Bene-jaakan This indeed is a great difficulty and prophane wits take occasion to cavil And if a satisfactory answer be not yet given to it by interpreters it ought not therefore to be concluded unanswerable because many things formerly thought unanswerable have been since fully cleared and therefore the like may be presumed concerning other doubts yet remaining And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake than upon such a pretence to reject the divine Authority of those sacred books which hath been confirmed by such irresistable Arguments But there is no need of these general pleas seeing particular answers are and may be given to this difficulty sufficient to satisfie modest and impartial enquirers Ans. 1. The places here mentioned are differing from those Numb 33. it being very frequent in Scripture for divers persons and places to be called by the same names and yet the names are not wholly the same for there it is Bene-jaakan and here Beeroth bene-jaakan or Beeroth of the children of Iaakan there Moseroth here Moserah there Hor-hagidgad here Gudgodah there Iotbathah here Iotbath If the places were the same it may justly seem strange why Moses should so industriously make a change in every one of the names And therefore these may be other stations which being omitted in Numb 33. are supplyed here it being usual in sacred Scripture to supply the defects of one place out of another Answ. 2. Admitting these two places to be the same with those Numb 33. 31. yet the journeys are divers They went from Beeroth of the children of Iaacan to Mosera which is omitted in Numbers and therefore here supplyed and then back again from Moserah or Moseroth to Bene-jaakan as is there said for which return there might then be some sufficient reason though now unknown to us as the reasons of many such like things are or God might order it so for his own pleasure and it is not impossible he might do it for this reason that by this seeming contradiction as well as some others he might in just judgment do what he threatned to the Iews Ier. 6. 21. even lay stumbling blocks before prophane and proud wits and give them that occasion of deceiving and ruining themselves which they so greedily seek and gladly embrace which is the reason given by some of the antients why God hath left so many difficulties in Scripture Ans. 3. The words may be otherwise rendred from Beeroth of the children of Iaakan and from Moserah where the order of the places is not observed as was noted before of the order of time v. 1. because it was nothing to the purpose here and because that might be easily fetched from Numb 33. where those journeys are more particularly and exactly described For the conjunction and that may be here wanting and to be supplyed as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition from is easily supplyed from the foregoing words as is most usual Nor seems there to be any more reason to render it to Moserah than from Moserah seeing the Hebrew letter He in the end is made a part of the proper name and therefore is not local * Num. 20. â⦠there Aaron died e Qu. How it is true when Aaron dyed not in Moserah but in Mount Hor Numb 33. 37. Ans. 1. Moserah may be a differing place from Moseroth and that may be the name of a Town or Region in which Mount Hor was or to which it belonged Or the same mountain in respect of divers parts and opposite sides of it might be called by divers names here Moserah and there Hor. And it is possible they might go several journeys and pass to divers stations and by fetching a compass which they oft did in their Wilderness travels come to the other side of the same Mountain Ans. 2. The Hebrew particle soham may here note the time and not the place of Aarons death and may be rendred then as it is taken Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan 1. 14. And then is not to be taken precisely but with some latitude as it is oft used in Scripture that is about that time after a few removes more as the words at that time v. 8. must necessarily be understood and there he was buryed and Eleazar his son ministred in the priests office in his stead 7 * Num. 33. 32 â⦠From thence e Either 1. From that place and that either from Moseraâ⦠last mentioned or from Bene-jaakan for relatives many times in Scripture belong to the remoter antecedent Or 2. From that time for this particle sometimes notes not place but time as 2 King 2. 21. Isa. 65. 20. So the meaning is At or about that time as it is v. 8. which being considered may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place and Numb 33. 31 32. they journeyed unto Gudgodah and from Gudgodah to Jotbath a land of rivers of waters 8 At that time f About that time i. e. when I was come down from the mount as was said v. 5. For these words manifestly look to that verse the 6 and 7. verses being put in by way of parenthesis as was said before Or if it relate to the words immediately foregoing this may be meant of a second separation of them upon Aarons Death and having mentioned the separation of Eleazar to the Office of the high Priest in his Fathers stead v. 6. he now repeats it that the Levites who were his as they had been his Fathers Servants were separated as before or were confirmed in their office * ãâã 3. 6. ãâã 8. 14. the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD to stand before the LORD g A phrase used concerning the Prophets 1 King 17. 1. and 18. 15. this being the posture of Ministers Hence the Angels are said to
may know it to wit judicially or in a publick manner so as both you and others may know and see it that so the justice of his judgments upon you may be more evident and glorious whether ye love the LORD your God with all your heart and with all your soul. 4 Ye shall walk after the LORD your God and fear him and keep his commandments and obey his voice and ye shall serve him h To wit onely as appears from the opposition Compare Deut. 6. 13. with Mat. 4. 10. and * chap. 10. 20. cleave unto him 5 And * chap. 18. 20. Zech. 13. 3. that prophet or that dreamer of dreams shall be put death because he hath â Heb. spoken revolt against the LORD spoken i i. e. Taught or perswaded you to turn you away from the LORD k To forsake God and his worship He shews that the chiefest and most certain character of a true Prophet is to be taken from his doctrine rather than from his miracles your God which brought you out of the land of Egypt and redeemed you out of the house of bondage to thrust thee out of the way l This phrase notes the great force and power of seducers to corrupt mens minds Compare Deut. 4. 19. 2 King 17. 21. Mat. 24. 24. which the LORD thy God commanded to walk in * chap. 22. 21 24. 1 Cor. 5. 13. so shalt thou put the evil m Either 1. that evil thing that wicked doctrine and practise Or 2. that wicked and scandalous man that Idolater and seducer away from the midst of thee 6 * chap. 17. 2. If thy brother the son of thy mother n This is added to restrain the signification of the word brother which is oft used generally for one near akin and to express the nearness of the relation the mothers side being the surest and usually the ground of the truest and most fervent affection See Gen. 20. 12. or thy son or thy daughter o Thy piety must overcome both thy affection to thy nearest relation and thy compassion to the weaker Sex or the wife of thy bosom p Either 1. that is near to thy heart that hath thy dearest love Or rather 2. that lieth in thy bosom as it is expressed Mic. 7. 5. Compare Gen. 16. 5. Prov. 5. 20. Deut. 28. 54. So we read of the husband of her bosom Deut. 28. 56. or thy friend which is as thine own soul q As dear to thee as thy self The father and mother are here omitted not as some fancy because children might not in this nor in any case accuse their parents for certainly they owe more reverence and duty to God who is injured in this case than to their parents and Levi is commended for neglecting his father and mother in this case but because they are sufficiently contained in the former examples for since mens love doth usually descend more strongly than it ascends and the relation of a wife is and ought to be nearer and dearer than of a parent that favour which is denied to wives and children cannot be thought fit to be allowed to parents intice thee r Though it be without success because the very attempt of such an abominable crime deserved death as it is judged in case of treason secretly saying Let us go and serve other gods which thou hast not known thou nor thy fathers s Unknown and obscure and new Gods which greatly aggravates the crime to forsake a God whom thou and thy fathers have long known and had great and good experience of for such upstarts 7 Namely of the gods of the people which are round about you nigh unto thee or far off from thee from the one end of the earth even unto the other end of the earth t He armes against the pretence of the universality of this Idol-worship wherewith they were like to be oft assaulted 8 Thou shalt not consent unto him nor hearken unto him neither shall thine eye pity him neither shalt thou spare neither shalt thou conceal him u i. e. Smother his fault hide or protect his person but shalt accuse him to the Magistrate and demand justice upon him which was not to be done in most other criminal causes and no wonder this crime being of a far higher ââ¦ature than others 9 But * chap. 17. 7. thou shalt surely kill him x Not privately which pretence would have opened the door to innumerable murders but by procuring his death by the sentence of the Magistrate thine hand shall be first upon him to put him to death y Thou shalt cast the first stone at him as the witness was to do See Deut. 17. 7. Act. 7. 58. and afterwards the hand of all the people 10 And thou shalt stone him with stones that he die because he hath sought to thrust thee away from the LORD thy God which brought thee from the land of Egypt from the house of â Heb. ãâã bondage 11 And * chap. 17. 13. all Israel shall hear and fear and shall do no more any such wickedness as this is among you 12 If thou shalt hear say in one of thy cities which the LORD thy God hath given thee to dwell there saying 13 Certain men â Or ãâã men 1 Sam. â⦠12. and 25. ãâã 2 Cor. 6. 1â⦠the children of Belial z A title oft used in Scripture as Iudg. 19. 22. 1 Sam. 1. 16. and 25. 25. 2 Sam. 16. 7. It signifies properly persons without yoke vile and wretched miscreants lawless and rebellious that will suffer no restraint that neither fear God nor reverence man are gone out from among you a i. e. From your Church and Religion It notes a separation or departure from them not in place as appears by their partnership with their fellow Citizens both in the sin and punishment as it here follows but in heart doctrine and worship as the same phrase is used 1 Iob. 2. 19. and have withdrawn the inhabitants of their city saying Let us go and serve other gods which ye have not known 14 Then shalt thou b This is meant of the Magistrate to whose office this properly belongs and of whom he continues to speak in the same manner thou ver 15. and ver 16. inquire and make search and ask diligently and behold if it be truth and the thing certain that such abomination is wrought among you 15 Thou shalt surely smite the inhabitants of that city c To wit all that are guilty not the innocent part such as disowned this Apostacy who doubtless by choice and interest at least upon warning would come out of so wicked and cursed a place with the edg of the sword * Iosh. 6. 1â⦠destroying it utterly d The very same punishments which was inflicted upon the cities of the cursed Canaanites to whom having made themselves equal in sin
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â⦠If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â⦠sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently â By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â⦠â⦠shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â⦠Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. â Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
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 ãâã be when he * Chro. 11. 22. maketh his sons to inheriâ⦠ââ¦t which he hath that he may not b It is not lawful because contrary to the rights and law of nature make tââ¦ââ¦on of the beloved first-born before the soââ¦ââ¦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 â Heb. that is fouââ¦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 â 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
discourses or diffamations against her and bring up an evil name upon her and say I took this woman and when I came to her I found her not a maid 15 Then shall the father of the damsel and her mother take and bring forth the tokens of the damsels virginity x i. e. The linnen cloth or sheet as is expressed v. 17. which in the first congress was infected with blood as is natural and usual But because this is not now constant the enemies of Scripture take occasion to quarrel with this Law as unreasonable and unjust and such as might oppress the innocent and hence take occasion to reject the Holy Scriptures It were much more reasonable for these men either to expound this place metaphorically of producing those proofs and testimonies of her virginity which should be as satisfactory as if that cloth were produced as some of the Iews understand it or modestly to acknowledge their own Ignorance in this as they are forced to do in many other things and not impudently to conclude it is insoluble because they cannot resolve it But there is no need of such general answers many things may be particularly said for the vindication of this ââ¦w 1. That it was necessary for that people because of their hard-heartedness towards their Wives and their levity and desire of change of Wives 2. That either this tryal or at least the proof of her Virginity was to be taken presently after the day of marriage and that proof was to be admitted afterwards upon occasion 3. That this Law was seldom or never put in execution as the Iews note and seems to be made for terrour and caution to Husbands and Wives as many other Laws have been in like cases 4. That that God who gave this Law did by his Providence govern all Affairs and rule the Tongues and Hearts of Men and therefore would doubtless take care so to order matters that the innocent should not suffer by this means which he could prevent many wayes 5. That there is a great difference in times and climates Who knows not that there are many things now by our Moderns thought uncertain or false which by the Antient Physitians were thought and affirmed to be true and certain in their times and Countreys and that many signs of Diseases and other things do generally hold true in those more Southernly and warmer parts of the World which are many times deceitful in our Northern and colder Climates 6. That this very way of tryal of Virginity hath been used not onely by the Iews but also by the Arabians and Egyptians as is affirmed by divers Learned Writers among whom yet it was more doubtful and hazardous than among the Iews who might promise to themselves that God would guide the execution of his own Law to a just and good issue 7. That this sign if it were uncertain in persons of riper years yet it may be reasonably thought certain and constant in Virgins of young and tender age and that the Jews did ordinarily marry their Daughters when they were about 12 or 13 years old as is confessed as making haste to roll away that reproach which they thought to be in an unmarried state unto the elders of the city in the gate 16 And the damsels father shall say unto the elders I gave my daughter unto this man to wife and he hateth her 17 And ââ¦o he hath given occasions of speech against her saying I found not thy daughter a maid and yet these are the tokens of my daughters virginity and they shall spread the cloth before the elders of the city 18 And the elders of that city shall take that man and chastise him x Either 1. By the following muââ¦ct Or 2. By severe reproofs which that word oft signifies Or 3. By stripes as is expressed Deut. 25. 2 3. Which is not strange considering how pretious a thing ones good Name is of which he endeavoured to deprive his Wife 19 And they shall amerce him in an hundred shekels of silver and give them unto the father of the damsel y Because this was a reproach to his family and to himself because such a miscarriage of his Daughters would have been ascribed to his evil education because he hath brought up an evil name upon a virgin of Israel and she shall be his wife he may not put her away all his dayes z Which seems to have been his design in this false accusation and therefore that liberty of a divorce which is permitted to others Deut. 24. 1. shall be denied to him 20 But if this thing be true and the tokens of virginity be not found for the damsel 21 Then they shall bring out the damsel to the door of her fathers house and the men of her city shall stone her with stones that she die a Qu. Why should she die when her crime was onely Fornication which was not punished in a woman with death Exod. 22. 16 17 Answ. Because there was not onely Fornication in this case as Exod. 22 but this was accompanyed with deep dissimulation and injury to her Husband in the false profession of Virginity and it might be presumed that she committed this folly after she was betrothed to him and therefore so obstinately denyed it as knowing the danger of it in that case Or God ordered it thus for the honour and custody of the matrimonial bed from all defilement that she who being defiled before she was married or betrothed and therefore not punishable by death yet if she should presume to carry her defilement into the married estate with a pretence of Virginity she should then be put to death because she hath wrought folly in Israel to play the whore in her fathers house so * Chap. 13. 5. shalt thou put evil away from among you 22 * Lev. 20. 10. If a man be found lying with a woman marryed b If he be convicted of this fault though not taken in the very act to an husband then they shall both of them die both the man that lay with the woman and the woman so shalt thou put away evil from Israel 23 If a damsel that is a virgin be betrothed unto an husband c For by this betrothing she had actually engaged her self to another man and was in some sort his Wife and therefore is sometimes so called as Gen. 29. 21. Mat. 1. 20. and a man find her in the city and lie with her 24 Then ye shall bring them both out unto the gate of that city and ye shall stone them with stones that they die the damsel because she cried not d And therefore is justly presumed to have consented to it being in the city and the man because he hath humbled his neighbors wife so thou shalt put away evil from among you 25 But if a man find a betrothed damsel in the field and the man â Or take strong ââ¦old of heâ⦠force her
thine enemies then keep thee from every wicked thing o Then especially take heed because that is a time and state of confusion and licentiousness when as one said the Laws of God and Man cannot be heard for the noise of arms and because the success of thy arms and enterprizes depends upon Gods blessing which wicked men have no reason to expect and because thou dost then carry thy life in thy hand and therefore hast need to be well prepared for Death and Judgment 10 If there be among you any man that is not clean by reason of uncleanness that chanceth him by night p Of which see Levit. 25. 4 16 17. or by uncleanness of any like kind one kind being here as oft put for all then shall he go abroad out of the camp q Qu. Why doth this uncleanness oblige a man to go out of the Camp when it did not oblige him to such a removal Levit. 15 Aâ⦠1. It is not unreasonable if they were obliged to greater strictness and purity when they were undertaking so difficult and dangerous a work 2. There is a manifest reason of the difference because in their houses they had private Chambers where they could in such cases keep themselves from converse with others whereas in the Camp their conveniencies were so small and their occasions of action so many that it was very hard for his fellow-Souldiers that continued with him in the same Tent or part of the Camp to avoid the touching of him which yet was infectious Levit. 15. 7 22. he shall not come within the camp 11 But it shall be when evening â Heb. turneth ââ¦ward cometh on he shall wash himself with water and when the sun is down he shall come into the camp again 12 Thou shalt have a place also without the camp whither thou shalt go forth abroad q To wit to ease thy self as it follows v. 13. 13 And thou shalt have a paddle r The nature of which may be known from the use which here follows upon thy weapon and it shall be when thou â Heb. fittest ãâã wilt ease thy self abroad thou shalt dig therewith and shalt turn back and cover that which cometh from thee s Partly to prevent the annoyance of our selves or others partly to preserve and exercise Modesty and Natural honesty and principally that by such outward rites they might be inured to the greater reverence of the Divine Majesty and the greater caution to avoid all real and moral uncleanness especially now when it was most necessary so to do 14 For the LORD thy God walketh in the midst of thy camp t Either because the Ark was commonly present with them or at least some of the Holy Instruments which were pledges of Gods presence or because God had promised to go forth with them when they ingaged in a just and necessary war to deliver thee and to give up thine enemies before thee therefore shall thy camp be holy that he see no â Heb. nakedââ¦s of anything unclean thing in thee and turn away from thee 15 * Sam. 30 15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee u This is not to be understood universally as if all servants that flee from their masters though without any sufficient cause or colour of justice might be detained from them by any person to whom they fled for refuge for this is apparently contrary to all the Laws of Religion and Justice and Charity and would open a door to infinite disorders and mischiefs but it is to be understood 1. Of the Servants of Strangers because it follows v. 16. he shall dwell with thee even among you which shews that he had dwelt with and belonged to another people 2. Of such as belonged to the Canaanites or other neighbouring Nations because if he had lived in remote Countries it is not probable that he would flee so far to avoid his Master or that his Master would follow him so far to recover him And for the Canaanites this sentence was most just because both they and theirs were all forfeited to God and to Israel and whatsoever they enjoyed was by special indulgence And for the other Neighbours it may seem just also partly because some of them were within the larger limits of the land belonging to Israel by Gods grant or deed of gift Gen. 15. 18. Ios. 1. 4. partly because by their hostile carriages they had given Israel a right to much more of theirs than a few Servants that might possibly run away from their Masters and especially because both Masters and Servants of these and other Nations are unquestionably at the dispose of the Lord their Maker and Soveraign Ruler 3. Of such as upon enquiry appear to have been unjustly oppressed by their Masters as is implyed by that phrase of his making an escape which supposeth a deliverance from danger or vexation Now it is not strange nor unjust if the great God who hates all Tyranny and stiles himself the refuge of the Oppressed doth interpose his authority and help to rescue such persons from their cruel Masters who otherwise would be too strong for them 4. Of such as came to them out of a desire to embrace the true Religion which possibly his Master perceiving indeavoured by force to restrain him from as it may be probably thought from his chusing and liking to live among the Israelites expressed v. 16. Now if this great and supreme Master to whom all other Masters are but Servants and they and theirs are absolutely in his power shall receive and protect one that gives up himself to his service against the will of the under-Master who in this case rebels against his Soveraign Lord what shadow is there of injustice in the case 16 He shall dwell with you even among you in that place which he shall choose in one of thy gates where it â Heb. is good for him liketh him best thou shalt not oppress him e Taking advantage from his low and afflicted condition to be unreasonable or injurious to him 17 There shall be no â or Sodomitess whore f No common prostitute such as were tolerated and encouraged by the Gentiles and used even in their Religious worship of the daughters of Israel g Not that such practises were allowed to the strangers among them as is evident from many Scriptures and reasons but that it was in a peculiar manner and upon special reasons forbidden to them as being much more odious in them than in strangers Though the words may be rendred among the Daughters and so in the following clause among the sons for the Hebrew Mem is sometimes used in that sence as Numb 32. 22. Psal. 31. 12. and so it notes that none of that sort should be permitted among them whether Jews or Strangers nor a Sodomite h Or buggerer who defileth
Levites which I have set over thee and commanded thee to observe in this and the like matters by the way after that ye were come forth out of Egypt 10 When thou doest â Heb. lend the loan of any thing to c. lend thy brother any thing thou shalt not go into his house to fetch his pledge o To prevent both the poor mans reproach by having his wants exposed to view and the creditors insolence and greediness which might be occasioned by the sight of something which he desired and the debtour could not spare 11 Thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledg p He shall chuse what pledge he please provided onely it be sufficient for the purpose abroad unto thee 12 And if the man be poor thou shalt not sleep with his pledg q But restore it before night which intimates that he should take no such thing for pledge without which a man cannot sleep since it were an idle thing to fetch it and carry it every day See on Exod. 22. 26 27. 13 * Exod. 22. 26. In any case thou shalt deliver him the pledg again when the sun goeth down that he may sleep in his own raiment and * Job 31. 20. bless thee r Instrumentally as ministers are said to convert and save sinners to wit bring down the blessing of God upon thee by his prayers for though his prayers if he be not a good man shall not avail for his own behalf yet they shall avail for thy benefit and it shall be righteousness unto thee before the LORD thy God s i. e. Esteemed and accepted by God as a work of righteousness or holiness or goodness and mercy which oft is called righteousness as Psal. 112. 9. Prov. 10. 2. Dan. 4. 27. 14 Thou shalt not oppress an hââ¦ed servant t Either by laying too grievous burdens of work upon him or by with-holding his wages from him as it follows that is poor and needy whether he be of thy brethren or of thy strangers that are in thy land within thy gates 15 At his day u At the time appointed weekly or daily * Lev. 19. 13. Jer. 22. 13. thou shalt give him his hire neither shall the sun go down upon it x To wit after the day upon which it is due and desired or demanded by him for justice must not be denied nor delayed for he is poor and â Heb. he lifteth his soul unto it setteth his heart upon it u lest he cry against thee unto the LORD and it be sin unto thee y Heb. lifteth up his soul to it which notes his great desire and hope of it and his dependance upon it See Psal. 24. 4. Ier. 22. 27. 16 * 2 King 14. 6. 2 Chron. 25. 4. Jer. 31. 29 30. Ezek. 18. 20. The fathers shall not be put to death for the children neither shall the children be put to death for the fathers z Understand it thus if the one be free from the guilt of the others sin and except in those cases where the soveraign Lord of Life and Death before whom none is innocent hath commanded it as Deut. 13. Ios. 7. 24. For this law is given to men not to God and though God do visit the fathers sins upon the children Exod. 20. yet he will not suffer men to do so every man shall be put to death for his own sin a Understand onely and not for any other mans sin 17 * Exod. 22. 21 22. Prov. 22. ââ¦2 Jer. 22. 3. Ezek. 22. 29. Thou shalt not pervert the judgment of the stranger nor of the fatherless b Nor of the widow which is to be supplied out of the last member nor indeed of any other person but he particularly mentions these partly because men are most apt to wrong such helpless persons and partly because God is pleased especially to charge himself and so to charge others with the care of those who have no other refuge See Isa. 1. 23. Ier. 5. 28. * Exod. 22. 26. nor take a widows raiment c To wit such an one as she hath daily and necessary use of as being poor as may appear by comparing this with ver 12 13. and with other places But this concerns not rich persons nor superfluous raiment to pledg 18 But thou shalt remember d To wit affectionately and practically and by thy compassionate sence of others miseries thou shalt make it evident that thou hast not forgotten thy own distresses and deliverances I having thereby authority to command thee and thou having obligations on that account both to obey me and to pity others in the same calamities which thou hast felt that thou wast a bond-man in Egypt and the LORD thy God redeemed thee thence therefore I command thee to do this thing e. 19 * Lev. 19. 9. and 23. 22. When thou cuttest down thine harvest in thy field and hast forgot a sheaf in the field thou shalt not go again to fetch it it shall be for the stranger for the fatherless and for the widow that the LORD thy God may bless thee in all the work of thine hands 20 When thou beatest thine olive-tree f With staves as they used to do to fetch down the olives â Heb. thou shalt not bough it after thee thou shalt not go over the boughs again it shall be for the stranger for the fatherless and for the widow 21 When thou gatherest the grapes of thy vineyard thou shalt not glean it â Heb. after thee afterward it shall be for the stranger for the fatherless and for the widow 22 And thou shalt remember that thou wast a bond-man in the land of Egypt therefore I command thee to do this thing CHAP. XXV 1 IF there be a controversie between men a About criminal matters as it follows and they come unto judgment that the judges may judge them then they shall justify b i. e. Acquit him from guilt and false accusations and free him from punishment the righteous and condemn c Declare him guilty and pass sentence of condemnation to suitable punishments upon him the wicked 2 And it shall be if the wicked man be â Heb. a son of beating 1 Sam. 26. 16. worthy to be beaten d Which the Iews say was the case of all those crimes which the law commands to be punished without expressing the kind or degree of the punishment that the judge shall cause him to lie down and to be beaten before his face e That the punishment may be duely inflicted without excess or defect which otherwise might easily happen through the executioners passion or partiality according to his fault by a certain number 3 * 2 Cor. 11. 24. Forty stripes he may give him and not exceed f It seems not superstition but prudent caution
importance And all that stood by him went out from him 20 And Ehud came unto him and he was sitting in â¡ Heb. a pââ¦lour of ãâã a summer parlour d They had divers Houses and Chambers some for Winter others for Summer See Ier. 36. 22. Amos 3. 15. which he had for himself alone e Into which he used to retire himself from company which is mentioned as the reason why his Servants waited so long ere they went in to him v. 25. and Ehud said I have a message f To be delivered not in Words but by Actions Heb. a Word or Thing or Business So that there is no need to charge Ehud with a Lye as some do from God g This he saith to Amuse him by raising his expectation and wonder to divert him from any apprehension of his Danger and to oblige him to rise out of his Seat which he knew he would do from the common practise of the Heathens in their entercourses with God And he designedly useth the name Elohim which was common to the true God and false ones and not Iehovah which was peculiar to the true God because Ehud not knowing whether the Message came not from his own false god he would more certainly rise and thereby give Ehud more advantage for his blow whereas he would-possibly shew his Contempt of the God of Israel by sitting still to hear his Message unto thee And he arose out of his â¡ Heb. there seat h In token of humble subjection and reverence to God See Numb 23. 18. 2 King 23. 3. which condemns those Christians that behave themselves irreverently in the Presence and Service of the true God 21 And Ehud put forth his left hand and took the dagger from his right thigh and thrust it into his belly 22 And the haft went in after the â¡ Heb. flame so Gr. see Gen. â⦠24. blade and the fat closed upon the blade â¡ Heb. because he drew not so Gr. so that he could not draw the dagger out of his belly and â Or it came out at the fundament the dirt came out i i. e. His Excrements came forth not at the Wound which closed up but at the Fundament as is usual when persons Die either a Natural or Violent Death 23 Then Ehud went forth k With a composed Countenance and Gate without any fear being well assured that God who by his extraordinary Call had put him upon that enterprise would by his special Providence preserve him and carry him through it through the porch and shut the doors of the parlour upon him l Either upon the King or upon or after himself and locked them m Either by pulling it close after him as we do when Doors have spring-Locks or by taking the Key with him for more caution and this he did that they supposing the King to be retired might wait till he was gone 24 When he was gone out his servants came and when they saw that behold the doors of the parlour were locked they said Surely he â Or doth his easement covereth his feet n This phrase is used only here and 1 Sam. 24. 3. It is commonly understood in both places of easing nature because the men not then wearing Breeches as we do but long Coats they did in that act cover their feet as Women do But a late judicious Interpreter expounds it of composing himself to take a little Sleep or Rest as was very usual to do in the day-time in those hot Countreys 2 Sam. 4. 5. and 11. 2. And when they did so in cool places such as this Summer-Parlour unquestionably was they used to cover their Feet as appears from Ruth 3. 7. And this may seem to be the more probable both because the Summer-Parlour was more proper for this use than for the former and because this was a more likely reason of their long waiting at his Door lest they should disturb his repose And this sense best agrees with Saul's case in the Cave when being asleep David could more securely cut off the lap of his Garment 1 Sam. 24. 3. where see my Annotations in his Summer-chamber 25 And they tarried till they were ashamed o Or confounded not knowing what to say or think lest they should either disturb him or be guilty of neglect towards him and behold he opened not the doors of the parlour therefore they took a key p Another Key it being usual in Princes Courts to have divers Keys for the same Door and opened them and behold their lord was fallen down dead on the earth 26 And Ehud escaped while they tarried and passed beyond the quarries and escaped unto Seirath 27 And it came to pass when he was come that he blew a trumpet in the mountain of Ephraim and the children of Israel q Whom doubtless he had prepared and by his emissaââ¦ies gathered together in considerable numbers went down with him from the mount and he before them 28 And he said unto them Follow after me for the LORD hath delivered your enemies the Moabites into your hand And they went down after him and took the foords of Jordan r Where they passed over Iordan that neither the Moabites that were got into Canaan might escape nor any more Moabites come over Iordan to their succour toward Moab and suffered not a man to pass over 29 And they slew of Moab at that time about ten thousand men all â¡ ââ¦eb fat â⦠lusty and all men of valour and there escaped not one man 30 So Moab was subdued that day under the hand of Israel and the land had rest fourscore years s How these are to be understood see on v. 11. instead of eighty some Copies read eight years 31 ¶ And after him was Shamgar the son of Anath which slew of the Philistines six hundred men with an ox-goad t As Sampson did a thousand with the Jaw-bone of an Ass both being miraculous actions and not at all incredible to him that believes a God who could easily give strength both to the persons and to their Weapons to effect this and he also â¡ Heb. saved Israel CHAP. IV. AND the children of Israel again did evil in the sight of the LORD when Ehud was dead 2 And the LORD sold them into the hand of Jabin king of Canaan a i. e. Of the Land where the most of the Canaanites strictly so called now dwelt which seems to be in the Northern part of Canaan This seems to be of the Posterity of that Iabin whom Ioshua slew Ios. 11. 11. who watched all opportunities to recover his ancient Possessions and to revenge his own and Fathers Quarrel upon the Israelites that reigned in Hazor b Either 1. In the City of Hazor which though taken and burnt by Ioshua chap. 11. 11. yet might be retaken and rebuilt by the Canaanites Or 2. In the
put for the People or Inhabitants of it Gad and Manasseh abode beyond Jordan e In their own Portions and did not come over Iordan to the help of the Lord and of his People as they ought to have done and why did Dan remain in ships f Dan whose Coast was near the Sea was wholly intent upon his Merchandise and Shipping as the great instrument both of his riches and safety and therefore would not joyn in this Land-Expedition Asher continued on the sea â Or part shore g Where their Lot lay and abode in his â Or creeks breaches h Either First in the creeks of the Sea whether in design to save themselves by Ships in case of danger as Dan also intended or upon pretence of repairing the breaches made by the Sea into their Country Or Secondly In their broken and craggy Rocks and Caves therein in which they thought to secure themselves 18 * Chap. 4. 10. Zebulun and Naphtali were a people that â¡ Heb. exposed to reproach jeoparded i Heb. despised or reproached or contemned comparatively they chose rather to venture upon a generous and honourable Death than to enjoy a shameful and servile Life their lives unto the death in the high places of the field k i. e. Upon that large and eminent Plain in the top of Mount Tabor where they put themselves in Battel Array and expected the Enemy though when they saw he did not come up to them they marched down to meet and Fight him 19 The kings l Either confederate with him or subject to him for it is known that there were divers petty Kings in those parts which also oft-times were subject to one greater and more potent king and particularly this Hazor where this Iabin now Reigned Iudg. 4. 2. was beforetime the head of divers petty Kingdoms Ios. 11. 10. came and fought then fought the kings of Canaan in Taanach by the waters of Megiddo l Taanach and Megiddo were two eminent Cities belonging indeed to Manasseh Iudg. 1. 27. but seated in the Tribe of Issachar Ios. 17. 11. not far from Mount Tabor Ios. 17. 10. Iudg. 1. 27. nor from the River Kishon they took no gain of mony m Either First from Sisera they fought without Pay whether from meer hatred of the Israelites and a desire to be revenged upon them or from a full hope and confidence of Paying themselves abundantly out of Israels spoils Or Secondly From the Israelites so the sence is They fell lost all their hopes of Money and rich Spoils and Booty which they assured themselves of instead of gaining a Prey they lost Themselves 20 They fought from heaven n Or they from heaven or the heavenly Host fought by Thunder and Lightning and Hail-stones possibly mingled with Fire Compare Ios. 10 11. and 1 Sam. 7. 10. the stars o Which raised these Storms by their Influences which they do naturally and ordinarily but now far more when God sharpned their Influences and disposed the Air to receive and improve their Impressions in their â¡ Heb. paths courses p Or from their paths or stations or high-places As Souldiers fight in their ranks and places assigned them so did these and that with advantage as those Enemies do which fight from the higher ground fought against Sisera 21 The River of Kishon q Which though not great in it self and therefore fordable was now much swelled and increased by the foregoing Storm and Rain as Iosephus affirms and therefore drowned those who being pursued by the hand of God and by the Israelites were forced into it and thought to pass over it as they did before swept them away that ancient river q So called either First in opposition to those Rivers which are of a later date being made by the hand and art of Man Or Secondly Because it was a River anciently famous for some remarkable Exploits for which it was Celebrated by the ancient Poets or Writers though not here mentioned the river Kishon O my soul thou hast troden down strength r i. e. Thou O Deborah though but a weak Woman hast by Gods Assistance and Blessing upon thy Councels and Prayers subdued a potent Enemy Such Apostrophes and abrupt Speeches are frequent in Poetical Scriptures 22 Then were the horse hoofs broken s Their Horses in which they put most confidence had their Hoofs which are their support and strength broken either by dreadful Hail-stones or rather by their swift and violent running over the stony grounds when they fled away with all possible speed from God and from Israel by the means of the â Or tramplings or pluagings pransings t Or because of their fierce or swift courses the pransings of their mighty ones u Either First of their strong and valiant Riders who forced their Horses to run away as fast as they could Or Secondly Of their Horses as this word signifies Ier. 8. 16. and 47. 3. and 50. 42. i. e. Of themselves the Antecedent for the Relative 23 Curse ye Meroz x A place then no doubt eminent and considerable though now there be no remembrance of it left which possibly might be the effect of this bitter Curse as God Curseth Amalek in this manner that he would utterly blot out their remembrance c. Exod. 17. 14. Deut. 25. 19. And this place above all others may be thus severely Cursed either because it was near the place of the Fight and therefore had the greatest opportunity and obligation to engage with and to assist their Brethren and their denying their help was a great discouragement to all their Brethren whose hearts no doubt were greatly Afflicted and might have utterly fainted at this great miscarriage and scandalous Example or for some other great aggravation of their Cowardise and Treachery which may easily be imagined though it be not here expressed said the angel of the LORD y She signifies that this Curse proceeded not from her spleen or ill-will towards that place nor from her own private opinion or affection but from Divine Inspiration and that if all the rest of the Song should be taken but for the breathings and expressions of a pious and devout Soul but liable to mistake yet this Branch of it was immediately dictated to her by the Lord by the Ministry of an Angel otherwise ââ¦he neither would nor durst have uttered so bitter a Curse against them curse ye bitterly the inhabitants thereof because they came not to the help of the LORD z Either First of the Lords People for God takes what is done for or against his People as if it was done to himself See Isa. 63. 9. Zech. 2. 8. Matt. 25. 45. Or Secondly Of the Lord himself who though he did not need yet did require and expect their help and concurrence and he expresseth it thus to shew the sinfulness and unreasonableness of
the men of Shechem did God render upon their heads and upon them came the curse of Jotham the son of Jerubbaal CHAP. X. AND after Abimelech there arose a Not of himself but either chosen by the People or rather raised by God as the other Judges were to â Or deliver â¡ Heb. save desend Israel b Or to save which he did not by fighting against and overthrowing their Enemies but by a prudent and pious Government of them whereby he kept them from Sedition and Oppression and Tyranny as also from Idolatry as may be gathered from v. 6. which if not restrained and purged out would have brought certain Ruine upon them Tola the son of Puah the son of Dodo a man of Issachar and he dwelt in Shamir in mount Ephraim c Which was in the very heart and midst of the Land 2 And he judged Israel twenty and three years and dyed and was buried in Shamir 3 ¶ And after him arose Jair a Gileadite d Of Gilead beyond Iordan and judged Israel twenty and two years 4 And he had thirty sons that rode on thirty ass colts e Because Horses were scarce there and were not to be multiplied by the King himself Deut. 17. 16. Hence their Kings and Kings children used to ride upon Mules 2 Sam. 13. 29. and 18. 9. 1 King 1. 33 38 44. Compare Iudg. 5. 10. and 12. 14. and they had thirty cities which are called â Or the villages of ââ¦air Havoth-jair f Object These Villages were called so before this time from another Iair And Numb 32. 41. Deut. 3. 14. Answ. They are not said to be now first called by that Name but to be still so called because the old Name was revived and confirmed upon this occasion As Sheba is said to be called Beersheba upon an occasion mentioned Gen. 26. 33. though it was so called before upon a more ancient occasion Gen. 21. 33. Possibly this Iair had enlarged or fortified these Towns and so they were justly denominated from him no less than from the former unto this day which are in the land of Gilead 5 And Jair died and was buried in Camon 6 ¶ And * Chap. â⦠ãâã and 3. ãâã ãâã 4. 1. and ãâã ãâã and 13. 1. the children of Israel did evil again in the sight of the LORD and served Paalim and â¡ Chap. ãâã Ashtaroth and the gods of Syria and the gods of Zidon and the gods of Moab and the gods of the children of Ammon and the gods of the Philistins and forsook the LORD and served not him g He shews how they grew worse and worse and so ripened themselves for the Ruine which afterward came upon them Before they Worshipped God and Idols together now they utterly forsake God and wholly cleave to Idols 7 And the anger of the LORD was hot against Israel and he * 1 Sam. 12 ãâã sold them into the hands of the Philistines and into the hands of the children of Ammon h The one on the West the other on the East so they were molested on both sides 8 And that year they vexed and â Heb. ãâã ãâã oppressed the children of Israel eighteen years i Or That year they had vexed and oppressed the children of Israel eighteen years Or They vexed them in that year that was the eighteenth year to wit of that Vexation This was the eighteenth year from the beginning of that Oppression And these eighteen years are not to be reckoned from Iair's Death because that would enlarge the time of the Judges beyond the just bounds as may appear from 1 King 6. 1. Nor from Iephtha's beginning to Reign because he Reigned but six years and in the beginning thereof put an end to this Persecution but from the fourth year of Iair's Reign so that the greatest part of Iair's Reign was contemporary with this Affliction And although this Oppression of the Ammonites and Philistines and the cause of it the Idolatry of the Israelites be not mentioned till after Iair's death because the Sacred Pen-man would deliver the whole History of this Calamity entirely and together yet they both happened before it and Iair's death is mentioned before that only by a Prolepsis or Anticipation than which nothing is more frequent in Scripture The case of Iair and Sampson seem to be much alike For as it is said of Sampson that he judged Israel in the days of the Tyranny of the Philistines twenty years Judg. 15. 20 by which it is evident that his Judicature and their Dominion were Contemporary the like is to be conceived of Iair that he began to judge Israel and endeavoured to reform Religion and purge out all abuses but being unable to effect this through the backwardness and baseness of the People God would not inable him to deliver the People but gave them up to this sad Oppression so that Iair could only perform one half of his Office which was to determine Differences amongst the Israelites but could not deliver them from their Enemies all the children of Israel that were on the other side Jordan in the land of the Amorite which is in Gilead 9 Moreover the children of Ammon passed over Jordan to fight also against Judah and against Benjamin and against the house of Ephraim so that Israel was sore distressed 10 ¶ And the children of Israel cried unto the LORD saying We have sinned against thee both because we have forsaken our God and also served Baalim k Because not contented to add Idols to thee we have preferred them before thee and rejected thee to receive and worship them 11 And the LORD said l unto the children of Israel Did not I deliver you from the Egyptians and from the Amorites m Both Sihon and Og and their people Numb 21. and other Kings of the Amorites within Iordan Iosh. 10. 5. from the children of Ammon n Who were confederate with the Moabites Judg. 3. 13 14. and from the Philistines o See Iudg. 3. 31. k Either by himself the Son of God appearing in a visible shape which then was usual or by some Prophet whom he raised and sent to this purpose or by the High-Priest who was consulted in the case 12 The Zidonians p For though we do not read of any oppression of Israel particularly by the Sidonians yet there might be such a thing as many things were said and done both in the Old and New Testament which are not Recorded there Or they might ioyn their Forces with the King of Mesopotamia Judg. 3. 8. Or with some other of their Oppressors for it is certain these were left among others to prove Israel Judg. 3. 1 2 3. also and the Amalekites q Of whom see Iudg. 3. 13. and 6. 3. and Maonites r Either First those who lived in or near the Wilderness of Maon in the South of Iudah 1 Sam. 23. 25. and
wanting of far more large and capacious Buildings than this that have been supported only by one Pillar Particularly Pliny in the 15th Chapter of the 36th Book of his Natural History mentions two Theaters built by one C. Curio who lived in Iulius Cesar's time each of which was supported only by one Pillar or Pin or Hinge though very many thousands of People did sit in it together And much more might Two Pillars suffice to uphold a Building large enough to contain Three thousand persons which is the number mentioned v. 17. Or the Pillars might be made Two in the lower part meerly for Ornament-sake which might easily be so ordered as to support a Third and Main Pillar in the Middle which upheld the whole Fabrick 30 And Samson said Let â¡ Heb. my soul me die with the Philistines r i. e. I am contented to Die so I can but therewith contribute any thing to the Vindication of Gods Glory here trampled upon and to the Deliverance of Gods People This is no example nor encouragement to those that wickedly Murder themselves for Sampson did not desire nor procure his own Death voluntarily but only by meer force and necessity because he did desire and by his Office was obliged to seek the destruction of these Enemies and Blasphemers of God and Oppressors of his People which in these circumstances he could not Effect without his own Death and his Case was not much unlike theirs that in the heaâ⦠of Battel run upon the very mouth of the Canon or other evident and certain danger of Deatâ⦠to execute a design upon the Enemy or theirs who go in a Fire-ship to destroy the Enemies best Ships though they are sure to Perish in the Enterprize Moreover Sampson did this by Divine Instinct and Approbation as Gods Answer to his Prayer manifests and that he might be a Type of Christ who by voluntarily undergoing Death destroyed the Enemies of God and of his People and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were moe than they which he slew in his life 31 Then his brethren s Either First Largely so called his kinsmen Or Secondly strictly ââ¦o called Sampson's Parents having had other Children after him as it was usual with God when he gave an extraordinary and unexpected Power of procreating a Child to continue that strength for the Generation or Conception of more Children as in the case of Abraham Gen. 25. 1 2. and Anna 1 Sam. 2. 21. and all the house of his father came down and took him and brought him up and buried him t Which they adventured to do partly because the most barbarous Nations allowed Burial even to their Enemies and would permit this oft-times to be done by their friends partly because Sampson had taken the blame of this Action wholly to himself for which his innocent Relations could not upon any pretence be Punished and principally because they were under such grief and perplexity and consternation for the common Calamity that they had neither heart nor leisure to Revenge themselves of the Israelites but for their own sakes were willing not to disquiet or offend them at least till they were in a better posture to resist them between Zorah and Eshtaol in the burying-place of Manoah his father and he judged Israel twenty years t This was said before Iudg. 15. 20. and is here repeated partly to confirm the Relation of it and partly to explain it and to shew when these Twenty years ended even at his Death as is here Noted CHAP. XVII AND there was a man a The things mentioned here and in the following Chapters did not happen in the order in which they are put but much sooner even presently after the Death of the Elders that over-lived Ioshua Iudg. 2. 7. as appears by divers passages as First because the place called Mahaneh-Dan or the camp of Dan Iudg. 13. 25. was so called from that which was done Iudg. 18. 12. Secondly Because the Danites had not yet got all their Inheritance Iudg. 18. 1. which is not credible of them above 300 Years after Ioshuah's Death Thirdly because Phinehas the son of Eleazar was Priest at this time Iudg. 20. 28. who must have been about 350 years old if this had been done after Sampson's Death which is more than improbable of mount Ephraim whose name was â¡ Heb. ãâã ãâã Micah 2 And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst b i. e. Didst Curse the Person who had taken them away and that in my hearing as it follows and spakest of also in mine ears behold the silver is with me I took it c The fear of thy Curse makes me acknowledge mine Offence and beg thy Pardon And his mother said Blessed be thou of the LORD d I willingly consent to and beg from God the removal of the Curse and a Blessing instead of it Be thou free from my Curse because thou hast so honestly restored it my son 3 And when he had restored the eleven hundred shekels of silver to his mother his mother said I had wholly â¡ Heb. ãâã fied dedicated the silver unto the LORD e In the Hebrew it is Iehovah the incommunicable name of God Whereby it is apparent that neither she nor her Son intended to forsake the true God or his Worship as appears from his rejoycing when he had got a Priest of the Lords appointment of the Tribe of Levi Iudg. 17. 13. but onely to Worship God by an Image which also it is apparent that both the Israelites Exod. 32. 1 c. and Ieroboam afterwards designed to do from my hand for my son f Either First for the honour and benefit of thy self and Family that you need not be continually going to Shiloh to Worship but may do it as well at home by these Images Or Secondly that thou mayest cause these things to be made to which end she restored all the Money to him as it here follows to make a graven image and a molten image g Many think this was but one Image partly Graven and partly Molten But it seems more probable that they were two distinct Images because they are so plainly distinguished Iudg. 18. 17 18. where also some other words come between them It is true the graven image alone is mentioned Iudg. 18. 20 30 31. not exclusively to the other as appears from what is said just before but by a common Synecdoche whereby one is put for all especially where that one is esteemed the chief now therefore I will restore it unto thee h To dispose of as I say 4 Yet he restored the money unto his mother i Though his Mother allowed him to keep it yet he persisted in his resolution
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 ââ¦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 â¡ 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 ãâã ãâã ãâã 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
concealed part of their intentions to render their Enemy more secure and fit for Ruiâ⦠which kind of Stratagems are usual and allowed by all persons 11 And it was so on the morrow that Saul put the people into three companies x That so Invading them on several sides with a great Force he might both strike them with the greater Terror and prevent their escape and they came into the midst of the host in the morning watch y Having marched all the day and night before it and slew the Ammonites until the heaâ⦠of the day and it came to pass that they which remained were scattered so that two of them were not left together 12 ¶ And the people said unto Samuel * Chap. 10. 27. Who is he that said Shall Saul reign over us z They did not say so in terms as we may see v. 27. but this was the design and consequence of their Speech as they rightly construe it * Luk. 19. 27. bring the men that we may put them to death a Which till this time they were not able to do because that infection was then almost universal 13 And Saul said * 2 Sam. 19. 22. There shall not a man be put to death this day for to day the LORD hath wrought salvation in Israel b I will not destroy any of those whom God hath so graciously preserved nor sully the mirth of this glorious and comfortable Day with the slaughter of any of my Subjects and therefore I freely forgive them Wherein Saul shewed his Policy as well as his Clemency this being the most likely way to gain his Enemies and secure his Friends and stablish his Throne in the hearts of his People 14 Then c Whilest the people were together by Iabesh-Gilead wherein Samuel's great prudence and fidelity to Saul is evident He suspended the Confirmation of Saul at first whilst the generality of the people were disaffected and discontented at the meanness of his Person and now when he had given such eminent proof of his Princely Vertues and when the peoples hearts were unanimously and eagerly set upon him he takes this as the fittest season for that work said Samuel to the people Come and let us go to Gilgal d This place he chose both because it was near and to most of them in the way to their homes and because thither the Israelites on this side and beyond Iordan might more easily resort and because it was famous for publick Conventions there kept and particularly for the Covenant there renewed by Ioshua between God and the People and renew the kingdom there e i. e. Confirm our former choice to prevent all such Seditious Expressions and Actions as we had experience of at the former Election 15 And all the people went to Gilgal and there they made Saul king f i. e. They Recognized him or owned and accepted him for their King by consent for to speak properly Saul was not made or constituted King by the People but by the Lords immediate Act see chap. 8. 9. and 10. 1. before the LORD g Who was there present in a special manner both because the People of the Lord were there Assembled and because there was an Altar as the following Sacrifices shew The same Phrase is used chap. 10. 17. and 14. 18. in Gilgal and there they sacrificed sacrifices of peace-offerings h Partly to Praise God for so glorious a Victory and for the firm Settlement of the distracted Kingdome and partly to implore the Presence and Assistance of God to the King and Kingdome in all their Affairs and Exigencies before the LORD and there Saul and all the men of Israel rejoyced greatly CHAP. XII AND Samuel said unto all Israel a Whilst they were Assembled together in Gilgal And this is another instance of Samuels great Wisdom and Integrity He would not reprove the people for their Sin in desiring a King whilst Saul was raw and unweak and unsettled in his Kingdome and in the Peoples hearts lest through their accustomed levity they should as hastily cast off their King as they had passionately desired him and so add one Sin to another and therefore he chuseth this Season for it partly because Saul's Kingdome was now confirmed and illustrated by an eminent Victory and so the danger of rejecting him was out of doors which circumstance was also considerable for Samuel's Vindication that it might appear that his following Reproof did not proceed from any selfish respects or desires which he might be supposed to have of retaining the power in his own hands but meerly from the Conscience of his Duty and a Sincere desire of all their good and partly because the People rejoyced greatly as is said in the next foregoing Verse and upon this occasion applauded themselves for their desires of a King and Interpreted the success which God had now given them as a Divine Approbation of those desires whereby they were like to be hardened in their impenitency and might be drawn to many other inconveniencies Samuel therefore thinks fit to temper their excessive joys and to excite them to that Repentance and Holy Fear which he saw wanting in them and which he knew to be absolutely necessary to prevent the Curse of God upon their new King and the whole Kingdom Behold I have hearkned unto your voice in all that ye said unto me and have made a king over you 2 And now behold the king walketh before you b Goeth out and cometh in before you i. e. Ruleth over you as that Phrase signifies Numb 27. 16. Deut. 31. 2. 2 Chron. 1. 10. To him I have fully resigned all my Power and Authority and do hereby renounce it and own my self for a private Person and one of his Subjects and I am old and gray-headed c And therefore unable to bear the burden of Government and feel my self greatly at ease to see it cast upon other Shoulders and therefore do not speak what I am about to say from envy of Saul's Advancement or from discontent at the Diminution of my own Power and behold my sons are with you d Or among you in the same State and Place private Persons as you are if they have injured any of you in their Government as you once complained the Law is now open against them any of you may accuse them your King can punish them I do not intercede for them I have neither Power nor Will to keep them from receiving the just Fruits of their Misdemeanours and I have walked before you e i. e. Been your Guide and Governor partly as a Prophet and partly as a Judge from my childhood unto this day 3 Behold here I am witness against me f I here present my self before the Lord and before your King being ready to give an account of all my Administrations and to make satisfaction for any Injuries that I
and dissimulation which therefore many Princes have used for this very reason But saith he God needs no such Artifices he can do whatsoever he pleaseth by his Absolute Power and hath no need to use lyes to accomplish his Will partly to shew that Israel should be no loser by Saul's loss as he might vainly imagine because he had saved them from their Enemies on every side chap. 14. 47. For not Saul but God was the Strength and Protector of Israel and he would continue to save them when Saul was lost and gone and partly to assure Saul that God would Execute this Threatning because he wanted not strength to do it and none could hinder him in it * Num. 23. 19. 2 Tim. 2. 1â⦠Tit. 1. 2. will not lie k nor repent l i. e. Nor ehange his Counsel which also is an effect of weakness and imperfection either of Wisdom or Power for he is not a man that he should repent 30 Then he said I have sinned yet honour me now I pray thee before the elders of my people and before Israel m Here ââ¦e plainly discovers his Hypocrisie and the true motive of this and his former Confession he was not solicitous for the Favour of God but for his Honour and Power with Israel and turn again with me that I may worship the LORD thy God 31 So Samuel turned again after Saul n Not to Worship the Lord with him for that he did not and therefore it is here mentioned that Saul onely Worshipped the Lord but for two other reasons First That the People might not upon pretence of this Sentence of rejection immediately withdraw all Respect and Obedience to their Sovereign whereby they would both have sinned against God and have been as Sheep without a Shepherd Secondly That he might rectify Saul's Error and execute Gods Judgment upon Agag and Saul worshipped the LORD 32 ¶ Then said Samuel Bring ye hither to me Agag the king â¡ Heb. of Amalek of the Amalekites and Agag came unto him delicately o Or in Delights or in his Ornaments i. e. He came not like an Offendor expecting the Sentence of Death but in that Garb and Gesture which became his Quality And Agag said p Or for Agag said This being the reason why he came so Surely the bitterness of death is past q I who have escaped Death from the hands of a Warlike Prince in the fury of Battel shall certainly never suffer Death from an old Prophet in time of Peace 33 And Samuel said * Num. b 14. 45. As thy sword hath made women childless r Whereby it appears that he was a cruel Tyrant and Guilty of many Bloody Actions and that towards Gods People though it be not related elsewhere And this seems to be added for the fuller vindication of Gods justice and to shew that although God did at this time remember and revenge a Crime committed by this Mans Ancestors 400 Years ago yet he did not punish an Innocent Son for his Fathers Crimes but one that allowed and persisted in the same evil courses so shall thy mother be childless among women And Samuel hewed Agag in pieces s This he did by Diââ¦ine instinct and in pursuance of Gods express and particular Command above v. 3. which being sinfully neglected by Saul is now executed by Samuel See the like example 1 King 18. 40. But these are no presidents for private Persons to take the Sword of Justice into their hands For we must live by the Laws of God and not by extraordinary examples before the LORD t Either before the Ark which it seems Saul carried with him in this as he did in his former expedition chap. 14. 18. or before Gods Altar or in the publick Assembly in Gilgal 34 ¶ Then Samuel went to Ramah and Saul went up to his house to * Chap. 11. 4. Gibeah of Saul 35 And Samuel came no more to see Saul u i. e. To visit him either in token of Respect or Friendship or to seek Counsel from God for him or to give Counsel to him Seeing is put for Visiting here and 2 King 8. 29. Otherwise he did see him afterwards chap. 19. 24. Though indeed it was not Samuel that came thither with design to see Saul which is implied in the Phrase here but Saul went thither to see Samuel and that accidentally until the day of his death nevertheless Samuel mourned for Saul u i. e. To visit him either in token of Respect or Friendship or to seek Counsel from God for him or to give Counsel to him Seeing is put for Visiting here and 2 King 8. 29. Otherwise he did see him afterwards chap. 19. 24. Though indeed it was not Samuel that came thither with design to see Saul which is implied in the Phrase here but Saul went thither to see Samuel and that accidentally and the LORD repented that he had made Saul king over Israel x Partly for Saul's sake whose sad condition he lamented and partly for Israel's sake whose estate he feared might by this means be doubtful and dangerous CHAP. XVI AND the LORD said unto Samuel How long wilt thou mourn for Saul a And pray for his Restitution which the following words imply that he did seeing I have rejected him from reigning over Israel b The manifestation of my peremptory Will should make thee submit to my pleasure Fill thine horn with oyl c Which was used in the Inauguration of Kings as chap. 10. 1. and 1 King 1. 39. But here it is used in the Designation of a King though David was not actually made King by it but still remained a Subject as is evident from chap. 24. 6. And the reason of this Anticipation was partly the comfort of Samuel and other good men against their great fears in case of Saul's Death of which they expected every day to hear and partly the assurance of David's Title which otherwise would have been very doubtful For the prevention of which doubts it was very meet that the same Person and Prophet who had Anointed Saul might now upon Gods rejection of Saul Anoint David to succeed him upon his Death and because Samuel was now not far from his Death and was to die before Saul it was fit that David's Anointing should be hastned and done before its proper time and go I will send thee to Jesse the Bethlehemite for I have provided me â¡ Heb. for me a king d This Phrase is very Emphatical and implies the difference between this and the former King Saul was a King of the Peoples providing he was the Product of their inordinate and sinful desires they desired him for themselves and for their own glory and safety as they supposed but this is a King of my own providing one that I have spied out one of that Tribe to which I have allotted the Kingdom Gen. 49. 10. A
bow and to his girdle d Partly as a pledge of his great respect and affection to him and partly to vindicate David from that contempt which might cleave to him for his former Pastoral habit and condition and to put him into an habit suitable to his present Greatness and Glory 5 ¶ And David went out e Upon Military expeditions of which that word is oft used whithersoever Saul sent him and â Or prospered behaved himself wisely and Saul set him over the men of war f Gave him some considerable command in his Army though not the Supreme and he was accepted in the sight of all the people and also in the sight of Sauls servants 6 And it came to pass as they came when David was returned from the slaughter of the â Or Philiââ¦ines Philistine g Either First From some eminent Victory obtained by him against the Philistines though not particularly related wherein also Saul might be present and concerned Or rather Secondly From the slaughter of Goliah and the other Philistines with him Against this it is Objected That this Song was Sung either after David was advanced and employed as is related v. 5 and therefore not immediately after that great Victory or before he was so advanced and then it would have raised Saul's jealousie and envy aâ⦠consequently hindered David's advancement But it may be ãâã That this Song though placed afterwards was ââ¦ung before David's advancement related v. 5. And that this did not ââ¦der David's preferment must be ascribed partly to ãâã ââ¦licy who though he had an eye upon David and ãâã to crush him upon a fit occasion yet saw it necessary ãâã ãâã own Reputation and the encouragement of other ãâã ââ¦lour and for the satisfaction of Ionathan's passionate ãâã and the just and general expectation of the whole Army and People to give him some considerable preferment for the present and principally to Gods Providence over-ruling Saul against his own inclination and his mistaken inteââ¦t that the women came out of all cities of Israel h i. e. Out of all the Neighbouring Cities by or throuâ⦠which the Victorious Army Marched singing and dancing i According to the custom of those times and places Of which ãâã ãâã ãâã ãâã Iudg. 11. 34. to meet king Saul with tabrets with joy and with â¡ Heb. three ââ¦ringed instruments instruments of musick 7 And the women answered ãâã ãâã k Singing by parts alternately as they played and said * ãâã ãâã ãâã ãâã 2â⦠â⦠Saul hath slain his thousands and David his ten thousands l So they said ãâã David killed Goliah which was the principal ãâã oâ⦠ãâã the following slaughter of the Philistines 8 ¶ And Saul was very wroth and the saving â¡ Heb. was ãâã in his eyes displeased him and he said They have ascribed unto David ten thousands and to me they have ascribed but thousands and what can he have more but the kingdom m What greater honour can they give him but that of the Kingdom Or thus And moreover this will not rest here they will certainly give him the Kingdom they will translate the Crown from me to him Or thus And moreover the Kingdom certainly belongs to him i. e. I now perceive that this is the favourite of God and of the people this is that man after Gods own heart to whom Samuel told ãâã that God would transfer my Kingdom 9 And Saul eyed David n i. e. Narrowly observed all his Counsels and Actions that he might understand whether he had any design upon the Kingdom or no and that he might find some colourable pretence of putting him to death from that day and forward 10 ¶ And it came to pass on the morrow that the * Chap. 16. ãâã evil spirit from God came upon Saul o Saul's envy and jealousie and discontent revived his Melancholick Distemper which the Devil according to his wont struck in with and he prophesied p Or he feigned himself to be a Prophet for so Hebrew Verbs in Hithpahel oft signifie i. e. he used uncouth Gestures and Signs and Speeches as the Prophets or Sons of the Prophets used to do for which they were by the ignorant and ungodly sort reputed mad-men 2 King 9. 11. And it may seem probable that Saul did now speak of Divine things Politickly that thereby he might ââ¦ull David asleep and kill him before he suspected any Danger in the midst of the house and David played with his hand as at other times and there was a javelin in Sauls hand q Which he kept there for the following purpose 11 And Saul cast the javelin for he said I will smite David even to the wall with it and David avoided out of his presence twice r Once at this time and another time upon a like occasion chap. 19. 10. 12 ¶ And Saul was afraid of David s Lest as he had gotten the favour of God and of all the People he should also take away his Kingdom because the LORD was with him and was departed from Saul 13 Therefore Saul removed him from him t From his Presence and Court which he did partly because he feared lest David should watch and find an opportunity to kill him as he had designed to kill David partly because he was a great Eye-sore and his presence now made him more sad than ever his Musick had made him chearful and principally that hereby he might expose him to the greatest hazards and in some sort betray him into the hands of the Philistines and made him his captain over a thousand and he went out and came in u He led his Soldiers forth to Battel and brought them back again with safety Compare 2 Sam. 5. 2. Or else the Phrase of coming in and going out may be understood as elsewhere for conversing or as we use to say going to and fro about business as chap. 29. 6. before the people 14 And David â Or prospered behaved himself wisely in all his ways and the LORD was with him x So he had great prudence in his Conduct and prosperous Success following his designs which are two principal qualifications of a General and of a Prince Thus God turned all Saul's Devices upon himself and to David's advantage 15 Wherefore when Saul saw that he behaved himself very wisely he was afraid of him 16 But all Israel and Judah loved David because he went out and came in before them 17 ¶ And Saul said to David Behold my elder daughter Merab her will I give thee to wife y This was no more than Saul was obliged to do by his former promise chap. 17. 25. which here he renews and pretends to perform though he intended nothing less as the Sequel shews Whereby he makes himself guilty of Ingratitude Injustice and breach of Trust and withal of gross Hypocrisie onely be thou
would punish them for no fault we will not give them ought of the spoil that we have recovered save to every man his wife and his children that they may lead them away and depart 23 Then said David Ye shall not do so my brethren f He useth his Power and Authority to over-rule them but manageth it with all sweetness calling them Brethren not onely as of the same Nation and Religion with him but as his fellow-Soldiers with that which the LORD hath given us g What he hath freely imparted to us we should not unkindly and injuriously with-hold from our Brethren who hath preserved us and delivered the company that came against us into our hand 24 For who will hearken unto you in this matter h What wise or just man will be of your opinion in this matter but * ââ¦ee Num. 31. as his part is that goeth down to the battel so shall his part be that tarrieth by the stuff they shall part alike i A prudent and equitable Constitution and therefore practised by the Romans as Polybius and others note The Reason of it is manifest because they were exposed to hazards as well as their Brethren and were a Reserve to whom they might retreat in case of a Defeat and they were now in actual Service and in the station in which their General had placed them 25 And it was so from that day â¡ Heb. and forward that he made it a statute and an ordinance for Israel unto this day 26 ¶ And when David came to Ziââ¦lag he sent of the spoil unto the elders of Judah k Partly in gratitude for their former favour to him and partly in Policy to engage their Affections to him now when he apprehended Saul's Death near even to his friends saying Behold a â¡ Heb. blessing present for you of the spoil of the enemies of the LORD l He intimates that though he was fled to the Philistines yet he imployed not his Forces against the Israelites as no doubt Saul's Courtiers and Soldiers reported that he designed but onely against Gods Enemies 27 To them which were in Bethââ¦el m In Kiriath-jearim where the Ark was 1 Sam. 10. 3. and to them which were in * Iesh 19. 8. south-Ramoth n A City in the Tribe of Simeon Jos. 19. 8. so called by way of distinction from Ramoth in Gilead which was more Northward 1 King 22. 12. and to them which were in Jatter o Of which see Ios. 15. 48. 28 And to them which were in Aroer p Not that beyond Iordan Numb 32. 34. as many think which was too remote from David but another Place of that Name in Iudah where the rest of the Places here named were This being one of those places where David and his men were wont to haunt as is expressed v. 31. and to them which were in Siphmoth and to them which were in Eshtemoa 29 And to them which were in Rhachal and to them which were in the cities of the Jerahmeelites and to them which were in the cities of the Kenites 30 And to them which were in Hormah and to them which were in Chor-ashan and to them which were in Athach 31 And to them which were in Hebron and to all the places where David himself and his men were wont to haunt q Or to go Whither they used to resort in the time of Saul's Persecution either to hide themselves in some of their Territories or to get Provision from thence CHAP. XXXI NOW * 1 Chron. 10. 1. the Philistines fought against Israel a Whilest David was Ingaged against the Amalekites So he returns to the History which had been interrupted to give an account of David's concerns and the men of Israel fled from before the Philistines and fell down â Or wounded slain in mount Gilboa 2 And the Philistines followed hard upon Saul and upon his sons and the Philistines slew * 1 Chro. 8. 33. Jonathan b David's dear friend God so ordering it for the further exercise of David's Faith and Patience and that David might depend upon God alone for his Crown and receive it solely from him and not from Ionathan who doubtless had he lived would have speedily settled the Crown upon David's Head which would have in some sort Eclipsed the Glory of God's Grace and Power in this Work There was also a special Providence of God in taking away Ionathan who of all Saul's Sons seems to have been the fairest for the Crown for the preventing Divisions which have happened amongst the People concerning the Successor David's way to the Crown being by this means made the more clear and Abinadab c Called also Ishui 1 Sam. 14. 49. Ishbosheth was not here being possibly at home for the management of Publick Affairs there and Malchishua Sauls sons 3 And the battel went sore against Saul and the â¡ Heb. shooters men with bows archers â¡ Heb. found him hit him and he was sore wounded of the archers 4 Then said Saul unto his armour-bearer Draw thy sword and thrust me through therewith lest these uncircumcised come and thrust me through and â Or mock me abuse me d Lest they take me and put me to some shameful and cruel Death But his armour-bearer would not for he was sore afraid therefore Saul took a sword and fell upon it e And died of the Wound as it follows 5 And when his armour-bearer saw that Saul was dead he fell likewise upon his sword and died with him 6 So Saul died with his three sons and his armour-bearer and all his men that same day together 7 ¶ And when the men of Israel that were on the other side of the valley f To wit the Valley of Iezreel where the Battel was Fought and they that were on the other side Jordan g Or rather on this side Iordan for these were in the most danger and the Hebrew Preposition is indifferently used for on this side or for beyond saw that the men of Israel fled and that Saul and his sons were dead they forsook the cities and fled and the Philistines came and dwelt in them 8 And it came to pass on the morrow when the Philistines came to strip the slain that they found Saul and his three sons fallen in mount Gilboa 9 And they cut off his head h As the Israelites did by Goliah and stripped off his armour and sent into the land of the Philistines round about to publish it in the house of their idols i To give them the glory of this Victory and among the people 10 And they put his armour in the house of Ashtaroth and they fastned his body to the wall of Beth-shan 11 ¶ And when the inhabitants of Jabesh-gilead k Which was beyond Iordan for the people on this side Iordan were fled from their Cities as was
whom David had a i. e. Of his chief and most valiant Commanders And as it was noted upon Chap. 21. 1. that the things related in that Chapter were done before Absalom's and Sheba's Rebellion though they be mentioned after them so that Opinion is confirm'd by this Catalogue which though placed here was taken long before as is manifest from hence that Asahel and Uriah are named here And whereas there are some differences between this list and that 1 Chron. 11. most of them are easily reconciled by these two Considerations 1. That nothing is more common than for one person to have divers Names 2. That as some of the Worthies died and others came in their steads so this must needs cause some alteration in the latter Catalogue 1 Chron. 11. from this which was the former â Or Ioshebbassebet the Tachmonite head of the three c. The Tachmonite b Or Hachmonite called Iashobeam 1 Chron. 11. 11. from his place or as here Iosheb-basshebeth i. e. as we render it that sate in the seat i. e. Was under Ioab Chief or President of the Council of War or Lieutenant locum tenens that sate in the seat chief among the captains the fame was Adino c This was his Proper Name the Eznite d So called either from his Family or from the place of his Birth or Education â See 1 Chron. 11. 11. and 27. 2. he lift up his spear e Which Words are fitly supplied out of 1 Chron. 11. 11. where they are expressed Or thus he was above 800 i. e. He conquered them So there is onely an Ellipsis of the Verb substantive which is most frequent against eight hundred â¡ Heb. slain whom he slew at one time f In one Battel which though it be strange yet cannot seem incredible supposing him to be a Person of extraordinary Strength and Activity and his Enemies to be weak or discouraged and fleeing away and especially Gods singular Blessing and Assistance all which may very reasonably be supposed Obj. But this man is said to have slain onely 300. in 1 Chron. 11. 11. Answ. 1. Possibly he slew 800 at one time and 300 at another whereof the former is related here as being most considerable and the latter in the Book of Chronicles which supplies many Passages omitted in the former Writings 2. He Slew 300 with his own Hands and the other 500. though killed by his Men are said to be Slain by him because he was the chief Cause of all their Death for he by his undaunted Courage killing 300. put the rest to Flight who were easily Slain by his Soldiers in the Pursuit 3. Some of the Hebrew Writers Affirm That these were Two distinct Persons being called by differing Names the one the Father and the other the Son who Succeeded his Father as in Strength and Valour so also in his place of Honour and Trust. 9 And after him was * 1 Chron. 11. 12. and 27. 4. Eleazar the son of Dodo the Ahohite g Of the Children of Ahoah 1 Chron. 8. 4. one of the three h i. e. One of the first Three ver 19. mighty men with David i Who were with David at this time or who usually attended upon David when they deââ¦ied the Philistines k When he either in the name of all the Israelites or with the countenance and help of some of them Challenged the Philistines to Fight Or when some of or among the Philistines desied them i. e. The Israelites according to their manner and the Example of their great Goliath 1 Sam. 17. 25 36. Or in Horpam for some make it a proper name of a Place among the Philistines that were there gathered together to battel and the men of Israel were gone away l i. e. Fled away 1 Chron. 11. 13. being dismayed at the Approach of their Enemies Heb. ascended i. e. Vanished away like Smoke which ascends and so disappears as that Verb is oft used 10 He arose m i. e. He undertook the Work as that Word sometimes is used Or he stood as it sometimes signifies when the rest fled and smote the Philistines until his hand was weary and his hand clave unto the sword n Either through Sweat or Blood or by a Contraction of the Sinews Or thus yet did his hand cleave to his sword i. e. Though he was weary he did not desist but continued Fighting and the LORD wrought a great victory that day and the people returned after him onely to spoyl n i. e. To pursue the Enemy whom he had discomfited and to take their Spoil 11 And after him was * 1 Chron. 11. 27. Shammah the son of Agee the Hararite and the Philistines were gathered together â Or for Forraging into a troop where was a piece of ground full of lentiles o Or Barley as it is 1 Chron. 11. 13. For both might very well grow in the same Field in divers parts of it And this fact is ascribed to Eleazar 1 Chron. 11. 12. but so as it is implyed that he had some Partner or Partners in it for it is there said v. 14. They set themselves c. So Eleazar might stand and Fight in that part where the Barley was and Shammah there where the Lentiles were and the people fled from the Philistines 12 But he stood in the midst of the ground and defended it p That the Philistines could neither burn nor tread it down and spoil it nor carry it away and slew the Philistines and the LORD wrought a great victory 13 â Or the three Captains ãâã the thirty And three of the thirty q Either 1. The Three already named as is generally supposed because it is said of them in the close of this History 1 Chron. 11. 19. These things did those three mightiest But in the Hebrew it is onely these three mighty men as the same Words are rendred here ver 17. Or rather 2. The following three for it is expresly said both here ver 16. and 1 Chron. 11. 20. That Abishai was chief and therefore one of the three and this Three are plainly distinguished from the first Three ver 19. and 1 Chron. 11. 25. chief went down and came to David in the harvest-time unto the cave of Adullam r Which was a strong Place where David had been before 1 Sam. 22. 1 c. and where he had now again Fortified himself in the beginning of his Reign when the Philistines were too strong for him and a Troop of the Philistines pitched in the valley of Rephaim s Of which see above Chap. 5. 18. 14 And David was then in an hold and the garison of the Philistines was then in Bethlehem 15 And David longed and said O that one would give me drink of the water of the well of Bethlehem t Being hot and thirsty he expresseth how acceptable a
Comfort which their people have or should have from them Compare 2 Sam. 21. 17. 1 King 15. 4. Psal. 132. 17. In my presence which is in Ierusalem and under my favour and protection alway before me g in Jerusalem the city which I have chosen me to put my Name there 37 And I will take thee g And place thee in the Throne as it follows and thou shalt reign according to all that thy soul desireth h He secretly taxeth him for his ambitious and aspiring mind and shalt be king over Israel 38 And it shall be if thou wilt hearken unto all that I command thee and wilt walk in my ways and do that is right in my sight to keep my statutes and my commandments as David my servant did that I will be with thee and build thee a sure house i i. e. Firmly settle thee and thy Posterity in the Throne as this or the like Phrase is used 2 Sam. 7. 16 27. but he doth not say he would do this for ever as is there said of David's House v. 16. as I built for David and will give Israel unto thee 39 And I will for this k For this cause which I mentioned ver 33. afflict the seed of David but not for ever l There shall a time come when the seed of David shall not be thus molested by the Kingdom of Israel but that Kingdom shall be destroyed and the Kings of the House of David shall be uppermost as it was in the days of Asa Hezekiah and fosiah And at last the Messiah shall come who shall unite together the broken sticks of Iudah and Ioseph and rule over all the Iews and Gentiles too 40 Solomon m To whose ears this might come either 1. by Ieroboam himself who might speak of this either out of vain-glory and ostentation or with design to prepare the People for his purpose Or 2. By the Servants See above on ver 29. sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt unto Shishak king of Egypt n Who was either first Solomon's Brother-in-law who yet might be jealous of him or alienated from him because he had taken so many other Wives to his Sister as is here noted ver 1. or might cast a greedy eye upon the great riches and glorious things which Solomon had amassed together and upon which presently after Solomon's Death he laid Violent hands 2 Chron. 12. 9. All this was known to Ieroboam who therefore durst put himself into Shishak's Protection especially considering how little such Relations commonly signifie in the Affairs of Princes and withal being made confident by God's Promise of the Kingdom Or 2. One of another Line or House to whom that Crown might Descend for want of Issue and was in Egypt until the death of Solomon 41 ¶ And the rest of the â Or words or things acts of Solomon and all that he did and his wisdom are they not written in the book of the acts of Solomon o In the Publick Records where the Lives and Actions of Kings were Registred from time to time So this was onely a Political but not a Sacred Book 42 And the Heb. days time that Solomon reigned in Jerusalem over all Israel was * â⦠Chron. 9. â⦠forty years 43 And Solomon slept with his fathers p This Expression is promiscuously used concerning good and bad and signifies onely That they died as their Fathers did But hence Interpreters question Whether Solomon was Saved or Damned That he was Damned some believe upon this onely Argument That he died without Repentance which they gather 1. Because his Repentance is not mentioned in his History 2. Because if he had Repented he would have Abolished the Monuments of Idolatry which he had Erected which that he did not they gather from 2 King 23. 13. Of which God Assisting I shall speak upon that place But to the former many things may be said 1. We read nothing of the Repentance of Adam Noah after his Drunkenness Lot Sampson Asa c. shall we therefore conclude they were all Damned The silence of the Scripture is a very weak Argument in matters of History 2. If he did Repent yet the silence of the Scripture about it in this History was not without wise Reasons as among others That his Eternal Condition being thus far left doubtful his Example might have the greater influence for the Terror and Caution of future Offenders 3. His Repentance is sufficiently implied in this to omit divers other Passages That after Solomon's death the way of Solomon is mentioned with Honour and joyned with the way of David 2 Chron. 11. 17. But it seems to be put out of dispute by the Book of Ecclesiastes which by the general consent both of Jewish and Christian Interpreters was written by Solomon and that after his Fall as is evident not onely from the unanimous Testimony of the Hebrew Writers who thence conclude That he did Repent and was Saved but also from the whole strain of that Book which was written long after he had finished all his Works and after he had liberally drunk of all sorts of Sensual Pleasures and sadly Experienced the bitter Effects of his love of Women Eccles. 7. 17 c. Which makes it more than probable that as David writ Psal. 51. so Solomon wrote this Book as a publick Testimony and Profession of his Repentance And this Argument is so cogent that those Interpreters who are of the other Opinion confess it if Solomon did write this Book after his Fall which they pretend he wrote before it but they offer not any Argument to prove it And therefore we have reason to conclude That Solomon did Repent and was Saved and was buried in the city of David his father and * ãâã 1. 7. called Roboam Rehoboam his son reigned in his stead CHAP. XII AND â⦠Câ⦠10. â⦠Rehoboam went to Shechem for all Israel were come to Shechem a Rehoboam did not call them thither but went thither because the Israelites prevented him and had generally pitched upon that place rather than upon Ierusalem partly because it was most convenient for all as being in the Center of the whole Kingdom partly because that being in the potent Tribe of Ephraim they supposed there they might use that freedom of speech which they resolved to use to get their Grievances Redressed and partly by the secret direction of Ieroboam or his friends who would not trust themselves in Ierusalem and thought Shechem a fitter place to execute their Design to make him king b To Confirm him in the Kingdom which they generally intended to do he being the undoubted Heir of the Crown and the onely Son which Solomon had from so vast a number of Wives 2 And it came to pass when Jeroboam the son of Nebat who was yet in * Chap. 11. 4â⦠Egypt heard of it c In
of the host u With whom he justly had great power for his eminent service chap. 3. And she answered I dwell among mine own people x I live in Love and Peace among my Kindred and Friends nor have I any cause to complain of them or to seek relief from higher powers 14 And he said What then is to be done for her Hast thou observed any thing which she wants or desires For the Prophet kept himself much in his Chamber whilst Gehazi went more freely about the House as his occasions led him And Gehazi answered Verily she hath no child and her husband is old 15 And he said Call her And when he had called her she stood in the door y Out of reverence humility and modesty waiting till he came to her or called her further in to him 16 And he said About this â¡ Heb. set time season according to the time of life z Of which Phrase see on Gen. 18. 10. thou shalt imbrace a son And she said Nay my lord thou man of God do not lye unto thine hand-maid a Do not delude me with vain hopes She could not believe it for joy and supposed the Prophet might say thus either for her trial or from his own private judgment and affection and not by warrant from God 17 And the woman conceived and bare a son at that season that Elisha had said unto her according to the time of life 18 ¶ And when the child was grown it fell on a day that he went out to his father to the reapers 19 And he said to his father My head my head b His Head was grievously pained which possibly came from the heat of the Harvest-season to which he was exposed in the field and he said to a lad Carry him to his mother 20 And when he had taken him and brought him to his mother he sat on her knees till noon and then died 21 And she went up and laid him on the bed of the man of God and shut the door upon him c Partly in hopes that this might contribute something to the Childs restitution to Life she having in all probability had an account of the like Miracle done by Elijah 1 King 17. 21. and partly that she might for the present conceal the death of the Child which if it had been known would have filled her Husband with grief and hindred her journey and opened the mouths of the enemies of God and his Prophets to blaspheme whereas she had a confidence put into her by God that the Prophet could and would restore her Son and went out 22 And she called unto her husband and said Send me I pray thee one of the young men and one of the asses that I may run to the man of God and come again 23 And he said Wherefore wilt thou go to him to day it is neither new moon nor sabbath d Which were the chief and usual times in which they resorted to the Prophets for instruction for which he supposed she now went not suspecting but that the Child was well by this time And she said It shall be â¡ Heb. peace well e My going will not be troublesome to him noâ⦠prejudicial to thee or me Heb. peace i. e. peace be to thee farewel or be contented let me go 24 Then she sadled an ass and said to her servant Drive and go forward â¡ Heb. restrain not for me to ride slack not thy riding for me except I bid thee 25 So she went and came unto the man of God to mount Carmel and it came to pass when the man of God saw her asar off that he said to Gehazi his servant Behold yonder is that Shunammite 26 Run now I pray thee to meet her and say unto her Is it well with thee Is it well with thy husband Is it well with the child And she answered It is well f So it was in some respects because it was the Will of a Wise and Good God and therefore best for her Or it shall be well though the Child be dead I doubt not by Gods blessing upon thy endeavours it shall live again and do well But she answers ambiguously and briefly too that she might sooner come to the Prophet and more fully open her mind to him 27 And when she came to the man of God to the hill she caught â¡ Heb. by his feet him by the feet g She fell at his Feet and touched them as a most humble and earnest suppliant Compare 1 Sam. 25. 24. Matth. 28. 9. Withal she intimated what she durst ââ¦ot presume to express in words that she desired him to go along with her but Gehazi came near to thrust her away h Judging this posture indecent for her and offensive to her Master And the man of God said Let her alone for her soul is â¡ Heb. bitter vexed within her i Disturb her not for this uncouth gesture is a sign of some extraordinary grief and the LORD hath hid it from me and hath not told me k Whereby he signifies that what he knew or did was not by any vertue inherent and abiding in himself but onely from God who revealed to him onely what and when he pleased Compare 2 Sam. 7. 3. 28 Then she said Did I desire a son of my lord l This Child was not given to me upon my immoderate desire for which I might have justly been thus chastised as Rachel was Gen. 30. 1. compare with 35. 18. but was freely promised to me by thee in Gods Name and from his special Grace and Favour and therefore I trust both thou didst pray for it and God design it as a blessing and not as an affliction as now it proves unless thou dost obtain the Child for me a second time which I know thou canst do and I humbly beg thee to do Did not I say Do not deceive me m With vain hopes of a comfort that I should never have And I had been much happier if I had never had it than to lose it so quickly Therefore thou art in some measure concerned to revive my dead hopes and to continue to me the great blessing which thou hast procured 29 Then he said to Gehazi Gird up thy loins n Tie up thy long Garments about thy Loins for expedition See 1 King 18. 46. and take my staff in thy hand and go thy way if thou meet any man salute him not and if any salute thee answer him not again o An Hyperbolical expression Make no delays nor stops by the way neither by words nor actions but go with all possible speed Compare Luk. 10. 4. He requires this haste that the Miracle might be done secretly and speedily before the Childs death was divulged which might cause many inconveniences See on ver 21. and lay my staff upon the face of the child p For God
the baseness and cowardise of their King but meerly from the Righteous and Dreadful Judgment of God who was now resolved to reckon with them for their filthy Apostacy are they not written in the book of the chronicles of the kings of Israel 9 And Jehoahaz slept with his fathers and they buried him in Samaria and Joash his son reigned in his stead 10 ¶ In the thirty and seventh year of Joash king of Judah o By which compared with v. 1. it may be gathered that Iehoahaz had two or three Years before his death made his Son Iehoash King with him which is very probable because he was perpetually in the state of War and consequently in danger of an untimely death and because he was a Man of valour as is implied here ver 12. and declared 2 Chron 25. began Jehoash the son of Jehoahaz to reign over Israel in Samaria and reigned sixteen years 11 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nabat who made Israel sin but he walked therein 12 And the rest of the acts of Joash and all that he did and his might wherewith he fought against Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 13 And Joash slept with his fathers and Jeroboam sat upon his throne and Joash was buried in Samaria with the kings of Israel 14 ¶ Now Elisha was fallen sick of his sickness whereof he died and Joash the king of Israel came down unto him and wept over his face p Noâ⦠for any true Love and Respect to him for then he would have followed his counsel in forsaking the Calves and returning to the Lord but for his own and the Kingdoms inestimable loss in him and said O my father my father the chariot of Israel and the horsemen thereof q See 2 King 2. 12. 15 And Elisha said unto him Take bow and arrows And he took unto him bow and arrows 16 And he said to the king of Israel â¡ Heb. Make thine hand to ride Put thine hand upon the bow And he put his hand upon it and Elisha put his hands upon the kings hands 17 And he said Open the window east-ward r Either towards Syria which lay North-East-ward from the Land of Israel or towards the Israelites Land beyond Iordan which lay East-ward from Canaan and which was now possessed by the Syrians Either way this Arrow is shot against the Syrians as a token what God intended to do against them and he opened it Then Elisha said Shoot and he shot And he said The arrow of the LORDS deliverance and the arrow of deliverance from Syria for thou shalt smite the Syrians in Aphek s Not in the City but in the Territory of it where it seems there was a great Battel to be fought between the Israelites and Syrians Of Aphek see 1 Sam. 4. 1. and 29. 1 1 King 20. 30. though it is possible there might be several Cities of that name Or as in Aphek i. e. thou shalt smite them as they were smitten in the City and Territory of Aphek i. e. utterly destroy them See 1 King 20. 26 29 30. the Particle as being oft understood as hath been formerly and frequently proved till thou have consumed them t i. e. The Syrians not all that people but their Armies or at least that which was to be at Aphek where a dreadful Battel was to be fought Or if this be meant of all the Syrian Armies this is to be understood conditionally if he did not hinder it by his unbelief or neglect signified in the following Verses 18 And he said Take the arrows and he took them And he said unto the king of Israel Smite upon the ground u The former sign portended Victory and this was to declare the number of the Victories and he smote thrice and stayed 19 And the man of God was wroth with him and said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice x Quest. Wherein was Iehoash his fault or why was the Propher angry with him Ans. The Prophet himself did not yet know how many Victories Iehoash should obtain against the Syrians but God had signified to him that he should learn that by the number of the Kings strokes And he was angry with him not simply because he smote onely thrice but because by his unbelief and Idolatry he provoked God so to over-rule his heart and hand that he should smite but thrice which was a token that God would assist him no further Although his smiting but thrice might proceed either from his unbelief or negligence For by the former sign and the Prophets Comment upon it he might clearly perceive that this also was intended as a sign of his success against the Syrians and therefore he ought to have done it frequently and vehemently 20 ¶ And Elisha died and they buried him y In or near Samaria and the bands of the Moabites invaded the land at the coming in of the year z In the Spring when the Fruits of the Earth grew ripe 21 And it came to pass as they were burying Or were about to bury as that Particle is oft used in the Hebrew Tongue a man that behold they spied a band of men a Coming towards them but at some distance and they cast the man into the sepulchre of Elisha b Not daring to carry the dead Corps further to the place appointed for his burial they made use of the next burying-place where Elisha was buried and there they removed some Stone or opened some Door and hastily flung down their dead Corps there and when the man c i. e. The mans dead Body or the Coffin in which he was put â¡ Heb. went down was let down and touched the bones of Elisha d Which might easily be the Coffin and Linen in which Elisha's Body was put and the Flesh of his Body being now consumed for this was some considerable time after his death he revived and stood up on his feet e Which Miracle God wrought there partly to do honour to that great Prophet and that by this Seal he might confirm his Doctrine and thereby confute the false Doctrine and Worship of the Israelites partly to strengthen the Faith of Ioash and of the Israelites in his promise of their success against the Syrians and partly in the midst of all their Calamities to comfort such Israelites as were Elisha's followers with the hopes of that Eternal life whereof this was a manifest pledge and to awaken the rest of that people to a due care and preparation for it 22 ¶ But Hazael king of Syria oppressed Israel all the days of Jehoahaz 23 And the LORD was gracious unto them and
had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neither cast he them from his â¡ Heb. ãâã presence f i. e. From the Land of Canaan to which the presence and publick and solemn Worship of God was confined as yet 24 So Hazael king of Syria died and Ben-hadad his son reigned in his stead 25 And Jehoash the son of Jehoahaz â¡ Heb. ãâã ed and ââ¦ook took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war three times did Joash beat him g According to the Prediction above v. 19. and recovered the cities of Israel CHAP. XIV IN the second year of Joash son of Jehoahaz king of Israel a i. e. After he began to Reign alone for he Reigned two or three Years with his Farther Oâ⦠which see on chap. 13. 10. reigned * 2 Câ⦠ãâã Amaziah the son of Joash king of Judah 2 He was twenty and five years old when he began to reign and reigned twenty and nine years b To wit 14 Years with Ioash King of Israel who Reigned onely 16 Years chap. 13. 10. and 15 Years after the death of Ioash or with Ieroboam the Son of Ioash as is affirmed here ver 17. and 2 Chron. 25. 25. in Jerusalem and his mothers name was Jehoaddan of Jerusalem 3 And he did that which was right in the sight of the LORD c That which was in some sort agreeable to Gods Will. yet not like David his father d Not sincerely 2 Chron. 25. 2. he did according to all things as Joash his father did e i. e. For a time served God aright but afterwards fell to Idolatry 1 Chron. 25. 14. as Ioash had done 2 King 12. 3. 4 Howbeit f Though he did right c. for this Particle is to be joyned with those words the rest being to be closed with a Parenthesis the high places were not taken away as yet the people did sacrifice and burnt incense on the high places 5 ¶ And it came to pass assoon as the kingdom was confirmed in his hand that he slew his servants * Chap. 12 ãâã which had slain the king his father Whereby it is implied that his Fathers Murderers had powerful Friends and Abetrors and that their Fact was in some sort approved by the generality of the People to whom Ioash had made himself hateful by his Apostacy to Idolatry and by his ingratitude to the House of Iehoiada 6 But the children of the murderer he slew not g Wherein he shewed some Faith and Courage that he would obey this Command of God though it was very hazardous to himself such persons being likely to seek revenge for their Fathers death according unto that which is written in the book of the law of Moses wherein the LORD commanded saying * Deut. 24. ãâã Ezek. 18 ãâã The fathers shall not be put to death for the children nor the children be put to death for the fathers but every man shall be put to death for his own sin 7 He slew of Edom h i. e. Of the Edomites or the children of Seir as they are called 2 Chron. 25. â⦠1. either because they dwelt in Seir See Gen. 36. 8. or because these people were confederates And he invaded these People because they were Subjects to his Kingdom from which they had revolted in Ioram's days 2 King 8. 20. in the valley of salt i Which was the Land of Edom Of which see 2 Sam. 8. 13. Psal. 60. 2. ten thousand and took â Selah k Or the rock the chief City of that part of Arabia called by other Authors Petra which signifies a rock because it was built upon a Rock â⦠Chron. 25. 12 by war and called the Or the rock name of it Joktheel l Which signifies the obedience of God i. e. given him by God as a reward of his Obeidence to Gods Message by the Prophet 2 Chron. 25. 8 9. unto this day 8 ¶ Then Amaziah sent messengers to Jehoash the son of Jehoahaz son of Jehu king of Israel saying Come let us look one another in the face m Let us fight personally and with our Armies This challenge he sent partly upon the late and great inââ¦uries done by the Israelites to his people 2 Chron. 25. 10 13. and partly from self-confidence and a desire of advancing his Glory and Empire by his Arms. 9 And Jehoash the king of Israel sent to Amaziah king of Judah saying The thistle that was in Lebanon sent to the cedar that was in Lebanon n By the thistle a low and contemptible yet troublesome Shrub he understands Amaziah and by the cedar himself whom he intimates to be far stronger than he and out of his reach saying Give thy daughter to my son to wife o Let us make a match i. e. let us fight Onely he expresseth this Bloody work in a civil manner as Amaziah had done ver 8. and as Abner did 2 Sam. 2. 14. Or let thy Kingdom and mine be United under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King Or as some expound it by affirming That it was great arrogancy and presumption for him to desire a Friendly League or Affinity with him he leaves him to guess how intolerable it was that he should undertake to wage War against him and there passed by a wild beast that was in Lebanon and trode down the thistle p And with no less ease shall my Soldiers tread down thee and thy Forces 10 Thou hast indeed smitten Edom and thine heart hath lifted thee up glory of this q Content thy self with that Glory and Success and let not thine Ambition betray thee to ruin and tarry â¡ ãâã at thy ãâã at home for why shouldest thou meddle to thy hurt that thou shouldest fall even thou and Judah with thee 11 But Amaziah would not hear r Because God blinded and hardned him to his destruction for his abominable and ridiculous Idolatry 2 Chron. 25. 10. therefore Jehoash king of Israel went up s To wit into the Kingdom of Iudah carrying the War into his Enemies Countrey and he and Amaziah king of Judah looked one another in the face at Beth-shemesh which belongeth to Judah t Which is added to distinguish it from that Bethshemesh in Issachar and another in Naphthali Ios. 19. 22 38. 12 And Judah â¡ Heb. was ãâã was put to the worse before Israel and they fled u Being unsatisfied in the ground and manner of the quarrel and discouraged by their Kings Idolatry and smitten by God with a spirit of fear every man to their tents 13 And Jehoash king of Israel took Amaziah
their Fathers 21 And Zechariah the son of Meshelemiah was g To wit in the time of David as the following verse sheweth See ch 26. 1 2. 27. 2. porter h i. e. Chief Porter of the door of the tabernacle i i. e. Of the Door which led out of the Priests Court into the Tabernacle in which the Ark was placed 2 Sam. 6. 17. of the congregation 22 All these which were chosen to be porters in the gates were two hundred and twelve These were reckoned by their genealogy in their villages k Where their usual Residence was and whence they came to Ierusalem in their Courses whom * Ch ââ¦6 1â⦠David and Samuel the * 1 Saâ⦠9 9. seer â Heb. ãâã did ordain l In the times of the Judges there was much Disorder and Confusion both in the Jewish State and Church and the Levites came to the Tabernacle promiscuously and as their Inclinations or occasions brought them But Samuel the best of Judges having some prospect and good hopes of deliverance from their Enemies and of an happy Settlement of the Israelitish Church and Nation and observing that the Levites were greatly increased he began to think of establishing some Order among the Levites in their Ministration about the Tabernacle And these Intentions of his probably were communicated by him to David who after Samuels death and his own peaceable Settlement in his Throne revived and perfected Samuels Design and took care to put it in execution in their â Or ãâã set office m Heb. in their faith or faithfulness i. e. either 1. in their Office which is called faithfulness because this is required in that Office Or 2. In the Faithful discharge of their Duty and in obedience to the Will of God signified to them by Revelation or by the spirit as it is said of David 1 Chron. 28. 12. which they received by Faith and accordingly designed and David executed it And so this is added to shew that this was no Humane Invention as some might conceive but a Divine Appointment to which all ought to submit 23 So they and their children had the oversight n To wit in Davids time of the gates of the house of the LORD namely the house of the tabernacle o This is added to explain what he means by the House of the Lord not that Tabernacle which David had set up for the Ark but that more solemn Tabernacle which Moses had made by Gods express Command and most particular Direction which in Davids time was at Gibeon in which God was and would be worshipped until the Temple was built See 1 King 3. 2 c. 2 Chron. 1. 3 5 c. by wards p i. e. By Turns or Courses each of them at his Gate and in his appointed Time 24 In four quarters were the porters q i. e. The Chief Porters as this is explained v. 26. toward the east west north and south 25 And their brethren which were in their villages were to come r From their several Villages to the Place of Worship after seven days s Every Sabbath or seventh day the Courses were changed and the New Commers were to tarry till the next Sabbath-day See 2 Kin. 11. 5 7 9. from time to time with them t i. e. To be with them i. e. with the Chief Porters who always abode in the Place of Gods Worship and to minister to them 26 For these Levites the four chief porters were in their â Or trust set office u i. e. These were constantly upon the place and in the execution of their Office that so they might oversee and direct the Inferiour Porters in their work Or as others render the words agreeably to the Hebrew Text For these i. e. their brethren v. 25. were under the charge or committed to the trust of the four chief porters who also were Levites as their Brethren were whereas the Chief of all of them was a Priest Either way these words contain a Reason of what was said v. 25. why the rest were to come to these and to be with them and were over the â Or ãâã chambers and treasuries x In which the Sacred Utensils and other Treasures belonging to the Temple were kept of the house of God 27 And they lodged round about the house of God y Therefore they were obliged to constant Residence in the Place and were not permitted to dwell in the Villages as their Brethren were because the charge was upon them and â Heb. they were â⦠the key Gr. the opening thereof every morning pertained to them 28 And certain of them had the charge of the ministring vessels that they should â Heb. bring ãâã iâ⦠by tale ãâã ãâã them ãâã ãâã ãâã bring them in and out by tale 29 Some of them also were appointed to oversee the vessels and all the â ãâã ãâã instruments of the sanctuary and the fine flour and the wine and the oil and the frankincense and the spices 30 And â ãâã ãâã some of the sons of the priests made * ãâã 30. 2â⦠the ointment of the spices z This is added to prevent a Mistake and to shew that although the Levites were intrusted with the keeping of this Ointment yet none but the Priests could make it See Exod. 30. 22 c. 31 And Mattithiah one of the Levites who was the first-born of Shallum the Korhite had the â ãâã ãâã set office over the things that were made â Oâ⦠ãâã ãâã ãâã ãâã ãâã in the pans a i. e. was to take care that Fine Flour might be provided and ãâã saââ¦ly and well that when occasion required they might make Cakes in Pans to be offered to the Lord of which see on Lev. 2. 5. 32 And other of their brethren of the sons of the Kohathites were over the â ãâã ãâã of ãâã shew-bread b Of which see Exod. 35. 13. to prepare it every sabbath 33 And these c i. e. Others of the Levites of whose several Offices he had spoken before are d Or rather were which is understood and all along in the foregoing and following verses and again in this very verse * ãâ¦ã the singers chief of the fathers of the Levites who remaining in the chambers e Where they waited that they might be ready to come ââ¦hensoever they were called to the Service of God in the Taberâ⦠were free f From all Trouble and Employment that they might wholly attend upon the proper Work for â ãâ¦ã they were imployed in that work g Either composing or ordering sacred Songs or actually singing or teaching others to sing thâ⦠day and night h i. e. Continually and particularly in the Morning and Evening the two Times appointed for solemn Service and Offerings 34 These chief fathers of the Levites were
the son of Ur 36 Hepher the Mecherathite Ahijah the Pelonite 37 Hezro the Carmelite Naarai the son of Ezbai 38 Joel the brother of Nathan h Mibhar â Or the ãâã the son of Haggeri q Either 1. the same who is called Iaal the son of Nathan of Zobah being possibly his brother by Birth and Nature and called his Son by adoption or right of succession to his Estate or called his brother at large for his near Kinsman and his son for his Nepheâ⦠Or 2. Another who upon the death of the former was put in his stead 39 Zelek the Ammonite Naharai the Berothite the armour-bearer of Joab the son of Zerujah 40 Ira the Ithrite Gareb the Ithrite 41 Uriah the Hittite r The last of that Catalogue in 2 Sam. 23. 39. But here some others are added to the Number because though they were not of the Thirty yet they were Men of great Valour and Renown amongst Davids Commanders Zabad the son of Ahlai 42 Adina the son of Shiza the Reubenite a captain of the Reubenites and thirty s Thirty Captains who were under him as their Colonel with him 43 Hanan the son of Maacah and Joshaphat the Mithnite 44 Uzziah the Ashterathite Shama and Jehiel the sons of Hothan the Aroerite t So called possibly because his Station and Quarters were upon the River Aroer beyond Iordan being placed there for the Defence of those Parts 45 Jediael the â ãâ¦ã son of Shimri and Joha his brother the Tirzite 46 Eliel the Mahavite and Jerimai and Joshaviah the sons of Elnaam and Ithmah the Moabite u So called either because he was by Birth a Moabite though now proselyted to the True Religion or from some Eminent Service done by him against the Moabites as among the Romans Scipio was called Aââ¦atick and African because of his great Atchievements and Victories over those Parts and People 47 Eliel and Obed and Jaasiel the Mesobaite CHAP. XII 1 NOw * 1 Sam 27. 2 these are they that came to David to Ziklag â Heb. being shut up while he yet kept himself close a Or was shut up or shut out from his own Land and People for he speaks not of that time when he was shut up and hid himself in Caves in the Land of Iudah but when he was at Ziklag because of Saul the son of Kish and they were among the mighty men helpers of the war 2 They were armed with bows and could use both the right hand and the left b With like nimbleness and certainty Compare Iudge 3. 15. 20. 16. in hurling stones and shooting arrows out of a bow even of Sauls brethren of Benjamin c i. e. Of Sauls own Tribe who were moved hereunto by Gods Spirit and by the Conscience of their Duty to David to whom God had given the Crown in reversion and by their Observation of Gods departure from Saul and of his special presence with David and his gracious providence for him 3 The chief was Ahiezer then Joash the sons of â Or Hasmaah Shemaah the Gibeathite and Jeziel and Pelet the sons of Azmaveth and Berachah and Jehu the Antothite 4 And Ismajah the Gibeonite a mighty man among the thirty and over the thirty d i. e. Who came attended with 30 valiant Benjamites and was their Leader and Commander and Jeremlah and Jahaziel and Johanan and Josabad the Gederathite 5 Eluzai and Jerimoth and Bealiah and Shemariah and Shephatiah the Haruphite 6 Elkanah and Jesiah and Azareel and Joezer and Jashobeam the Korhites 7 And Joelah and Zebadiah the sons of Jeroham of Gedor 8 And of the Gadite there separated themselves e From Saul to whom they had hitherto adhered and from their Brethren of their own Tribe who yet maintained Sauls cause and from their Families and the places where they lived from whom they went to David unto David into the hold to the wilderness f Or into the hold of the wilderness i. e. Either to the Cave of Adullam or Engedi or rather to Ziklag as appears from v. 1. which was in the Wilderness of Iudah which is here called the hold or the fortress which name is also given to the City of David 1 Chron. 11. 7. the Hebrew word being the same both here and there men of might and men â Heb. of the host of war fit for the battel that could handle shield and buckler whose faces were like the faces of lions g Who were full of Courage and by the Majesty and Fierceness of their Countenances terrified their Adversaries and were â Heb. as the roes upon the mountains to make hast as swift as the roes upon the mountains h As their very Looks daunted their Enemies and put them to flight so they could easily pursue and overtake and destroy them in their Flight 9 Ezer the first Obadiah the second Eliab the third 10 Mishmannah the fourth Jeremiah the fifth 11 Attai the sixth Eliel the seventh 12 Johanan the eighth Elzabud the ninth 13 Jeremiah the tenth Machbanai the eleventh 14 These were the sons of Gad captains of the host â one of the least was over an hundred and â Heb. Or one that was least could resist an hundred and the greatest a thousand the greatest over a thousand i Not that they brought now so many men with them but either 1. they had hitherto been Captains or Colonels under Saul or in the established Militia or Bands of their Tribe Or 2. they were so afterwards under David who for their Valour and Fidelity thus advanced them 15 These are they that went over Jordan k To wit in Saul time when it seems the Enemies of the Israelites had made an Inââ¦oad and done some Mischiefs to the Israelites beyond Iordan to whose Help these then came in the first month when it had â Heb filled oâ⦠overflown all his banks l As it commonly did about that time See Ios. 3. 15. 4. 18. Ier. 49. 19. This is noted either as a Description of the Time when this was done it being usual with Historians to note the Circumstances of great Actions or as an Aggravation of the Fact And possibly these being Men of great Nimbleness and Dexterity did swim over Iordan through their ardent Desire to help their Brethren and to fight with their Enemies and they put to flight all them of the vallies m i. e. The People that lived in the Valleys or Deserts beyond Iordan who as it seems when Saul was engaged against the Philistins took that Advantage to fall upon the Israelites beyond Iordan both toward the east and toward the west n Either 1. the People that lived more Eastward and remote from Iordan and those who lived more Westward or nearer to it Or 2. they made them fly several ways some Eastward some Westward as they saw the way open for them See Deut.
â Or of Reâ⦠v. o. 14 Thorefore David enquired again of God and God said unto him Go not up after them turn away from them * 2 Sam ãâã ãâã and come upon them over against the mulberry trees 15 And it shall be when thou shalt hear a sound of going in the tops of the mulbery-trees that then thou shalt go out to battel for God is gone forth before thee to smite the host of the Philistins 16 David therefore did as God commanded him and they smote the host of the Philistins from Gibeon even to Gazer 17 And the same of David went out into all lands b i. e. Into all the neighbouring Countries and the LORD brought the fear of him upon all nations CHAP. XV. 1 ANd David made him houses a A Palace consisting of many Houses or Apartments for his several Wives and Children in the city of David and prepared a place for the ark of God and pitched for it a tent b Qu. Why did he not first fetch the tabernacle of Moses from Gibeon where it now was that so he might put the Ark into its proper place Ans. Partly because he had no motion or direction from God concerning the Tabernacle as he had concerning the Ark and partly because he thought the Tabernacle was not so necessary for that end as formerly seing he intended forthwith to set upon the building of the Temple as appears from chap. 17. 2 Then David said â ãâ¦ã None ought to carry the * ãâ¦ã ark of God but the Levites c And that upon their Shoulders of which see Numb 4. 15. 7. 9. and not in a Cart as it was before to our great grief and loss for them the LORD hath chosen to carry the ark of God and to minister unto him for ever d i. e. So long as the Ark is to be removed and as that Worship continues 3 And David gathered all Israel together to Jerusalem to bring up the ark of the LORD unto his place which he had prepared for it 4 And David assembled the children of Aaron and the Levites 5 Of the sons of Kohath e To wit of Amram or Izhar Kohaths Sons Numb 3. 27. Otherwise Elizaphan v. 8. and Hebron v. 9. and Uzziel v. 10. were Kohaths Children of which see Exod. 6. 17 18 22 Uriel the chief and his â Or ãâã brethren an hundred and twenty 6 Of the sons of Merari Asajah the chief and his brethren two hundred and twenty 7 Of the sons of Gershom Joel the chief and his brethren an hundred and thirty 8 Of the sons of Elizaphan Shemajah the chief and his brethren two hundred 9 Of the sons of Hebron Eliel the chief and his brethren sourscore 10 Of the sons of Uzziel Amminadab the chief and his brethren an hundred and twelve 11 And David called for Zadok and Abiathar the priests f i. e. The Chief Priests Abiathar the High-Priest and Zadok the second Priest see Numb 3. 32. and for the Levites for Uriel Asajah and Joel Shemajah and Eliel and Amminadab 12 And said unto them Ye are the chief of the fathers of the Levites sanctifie your selves g By solemn Purification and Preparation of your selves both in Soul and Body See on Exod. 19. 10. 15. both ye and your brethren that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it 13 For * 2 Sam. â⦠â⦠Ch. 13. 7. because ye did it not at the first h Because you did not sanctifie and prepare your selves by solemn Prayer and seeking Counsel from God and by a serious consideration of Gods Will as to the Manner of carrying it which it was your Duty more than others to observe and see it executed the LORD our God made a breach upon us for that we i He takes a part of the guilt to himself because it was his Duty as well as theirs diligently to read the Law and Word of God and to see it executed and their oversight did not excuse his sought him not after the due order k According to the Rules which he appointed 14 So the Priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel 15 And the children of the Levites l To wit the Kohathites Numb 4. 4. bare the ark of God upon their shoulders with the staves thereon as * ãâã 25. 14. ãâã â⦠15. ãâã â⦠9. Moses commanded according to the word of the LORD 16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick psalteries and harps and cymbals â ãâ¦ã sounding by lifting up the voice with joy 17 So the Levites appointed * Câ⦠6. 33. Heman the son of Joel and of his brethren * Câ⦠â⦠39. and Asaph the son of Berechiah and of the sons of Merari their brethren * ãâã â⦠44. Elthan the son of Kushajah 18 And with them their brethren of the second degree m The first rank or degree of Sacred Musicians being those three famous Persons named v. 17. next unto whom were these here named Zechariah Ben and Jaaziel and Shemiramoth and Jehiel and Unni Eliab and Benajah and Maasiah and Mattithlah and Eliphalet and Mikniah and Obed-edom and Jeiel the porters n Who were to keep the Doors of the Tabernacle and Courts but withal were instructed in Musick and singing that when they were free from Attendance upon their proper Office they might not be idle nor unprofitable persons in Gods House 19 So the singers Heman Asaph and Ethan were appointed to sound with cymbals of brass 20 And Zechariah o In this Catalogue Ben is omitted who was mentioned v. 18. Yet others think him to be the same who is called Azariah v. 21. But Ben might be some other person who was indeed appointed for this Work as is related v. 17 18. and yet he might be taken off by death or sickness or some sudden and extraordinary Accident which hindred his Execution of the Place and Work allotted for him which might force the Chief of the Levites to appoint some other in his stead when they came to put their Institution in practise as here they did and Aziel and Shemiramoth and Jehiel and Unni and Eliab and Maasiah and Benajah with Psalteries on Alamoth p Or with as that particle is elsewhere used Alamoth which is thought to be the name of an Instrument of Musick or of a certain Tune or Note or part in Musick The certain signification of it is not now known nor is it necessary for us to know it And the like may be said of Sheminith v. 21. 21 And Mattithiah and Eliphaleh and Mikneiah and Obed-edom and Jeiel and Azaziah with harps â Or ãâã the ãâã ãâã over on the Sheminith q See on v. 20. to
very People will prove degenerate 19 And give unto Solomon my son a perfect heart to keep thy commandments thy testimonies and thy statutes and to do all these things and to build the palace for the which I have made provision t By purchasing the Place 1 Chron. 21. and providing for the Expences of the Work 20 And David said to all the congregation Now bless the LORD your God And all the congregation blessed the LORD God of their fathers and bowed down their heads and worshipped the LORD and the king u The Lord with Religious and the King with Civil Worship as it is evident 21 And they sacrificed sacrifices unto the LORD x Before the Ark which was there and offered burnt-offerings unto the LORD on the morrow after that day even a thousand bullocks a thousand rams and a thousand lambs with their drink-offerings and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel to praise God in their Names to procure Gods Presence and Blessing for them all Or 2. so many that the Feasts which after the manner were made of the remainders of the Sacrifices were abundantly sufficient for all the Israelites which were then present and desired to partake of them or for all the Governours of Israel there assembled who may well pasâ⦠under the name of all Israel because they represented them all 22 And did eat and drink before the LORD z i. e. Before the Ark in Courts or Places as near to it as they conveniently could Or as in Gods Presence in a Solemn and Religious manner praising God for this great Mercy and begging his Blessing upon this great Affair on that day with great gladness and they made Solomon the son of David king the second time a This is called the second time in reference to the first time which was either 1. when he was made King during Adonijahs Conspiracy of which see 1 King 1. 34 c. And so this was done after Davids death and not upon that day when this Feasting and Solemnity lasted as the words at first view seem to insinuate this being related in the same verse and immediately after the Relation of the Feast But there are Examples of things done at distant times put together in one verse as Act 7. 15. So Iacob went down into Egypt and died he and our Fathers i. e first he and afterward our Fathers So here They did eat on that day with great gladness and afterward they made Solomon king the second time And this Opinion seems to be confirmed by the following Passages in which it is related that at this same time they anointed Zadok to be Priest and that Solomon was King instead of David and that all Israel and all Davids sons submitted to him All which was not done till after Davids death as may be gathered by comparing this with 1 King 1. 2. or 2. in 1 Chron. 23. 1. where it is said that David made Solomon his Son King over Israel i. e. he declared him his Successor And so this second time was during Davids Life And what David had more privately declared ch 23. he now more solemnly owns in this great and general Assembly in which by Davids Order and the Consent of all that Assembly Solomon was anointed King i. e. to be King after his Fathers death And this Opinion the Text seems most to favour For it is said And they made Solomon King c. they who That must be fetched out of the foregoing Words and Verses they who did eat and drink before the Lord on that day with great gladness as it is here said and then immediately it follows and that with a copulative conjunction and they made Solomon King c. which without violence cannot be pulled away from the foregoing Words And therefore they must be David and all the Congregation who were then present v. 20. of whom it is said they sacrificed c. v. 21. and they did eat c. and they made Solomon c. The great Objection against this Opinion is that they anointed Zadok to be Priest at this time which was not done till after Davids death for till then Abiathar ââ¦s not thrust out from being Priest c. 1 King 2. 26 27. This indeed is a difficulty but not insoluble It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion and that there seems to be something more than ordinary in Zadoks case for although Abiathar was properly the Highpriest yet Zadok seems after a sort to be joyned in Commission with him as we see 2 Sam. 15. 29. 19. 11. and it is expresly said Zadok and Abiathar were Priests 2 Sam. 20. 25. and 1 King 4. 4. And it may be further considered that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture Possibly he was unsatisfied with this Design of translating the Crown to Solomon and did now secretly favour Adoniââ¦ahs Person and Right which afterward he did more openly defend Which being known to David by information might induce him and the Princes who favoured Solomon to take this course Which they might the more willingly do in consideration of that Divine Threatning 1 Sam. 2. 31 c. of translating the Priesthood from Ithamars and Elis House of which Abiathar was to Eleazars Line to which it had been promised to perpetuity Numb 25. 13. of which Line Zadok was And they might judge this a sit Season or might be directed by God at this time to execute that Threatning to the one and promise to the other Family And yet this Action of theirs in anointing Zadok did not as I suppose actually constitute him High-priest but onely settled the Reversion of it upon him and his Line after Abiathars death Even as Davids making Solomon king ch 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom but onely gave him a Right to it in Reversion after the present Kings death as Samuels anointing of David 1 Sam. 16. had done to David before him Hence notwithstanding this Anointing Abiathar continued to exercise his Office till Solomon thrust him out 1 King 2. 27 and even after he was removed from the Execution of his Office yet he was reputed the Priest till he died being so called 1 King 4. 4. And this I hope may in some sort resolve that difficulty For the other Arguments they seem not considerable For as for what follows v. 23 24 25. Then Solomon sat on the Throne c. that indeed seems to belong to the time after Davids death being sufficiently ââ¦eparated from this 22d verse and not so knit to the foregoing Words as those words and they made Solomon King c. are And for the particle then that is
silver and they offered burnt-offerings in the house of the LORD continually all the days of Jehojada 15 But Jehojada waxed old and was full of days when he died an hundred and thirty years old was he when he died 16 And they buried him in the city of David among the kings because he had done good in Israel m i. e. In Judah which was an eminent part of Israel and the onely part of it which owned God or was owned by God as his Israel to whom therefore he oft appropriates this name thereby signifying that the other Tribes were unworthy of that honourable title and had forfeited all their right in it to Judah ãâã on ch 21. 2. both towards God and towards his house 17 Now after the death of Jehojada came the princes of Judah and made obeisance to the King n In that posture presenting their requests to him that they might not be confined to unnecessary and troublesom journeys in coming to Jerusalem to worship but might have the liberty which their Fore-fathers enjoyed of worshipping God in the High-places Which liberty when once they had obtained they knew they could then worship Idols without observation or disturbance which was the thing at which they aimed And for the prevention of such abuses God obliged all to worship him in one place then the King hearkned unto them 18 And they left the house of the LORD God of their fathers and served groves and idols and wrath came upon Judah and Jerusalem for this their trespass o By Hazael King of Syria of which see 2 Kings 12. 17 18. 19 Yet he sent prophets to them to bring them again unto the LORD and they testified against them but they would not give ear 20 And the spirit of God â Heb. clothed ãâã Judg. 6. 34. came upon Zechariah the son of Jehojada the priest which stood above the people p In an higher place that his voice and message might be the better heard and said unto them Thus saith God Why transgress ye the commandments of the LORD that cannot prosper because ye have forsaken the LORD he hath also forsaken you 21 And they q i. e. The people to whom he preached who were easily corrupted by the examples of their Apostate King and Princes conspired against him and stoned him with stones at the commandment of the king in the court of the house of the LORD 22 Thus Joash the king remembred not the kindness which Jehojada his father had done to him but slew his son And when he died he said The LORD look upon it and require it r i. e. Make inquisition for my innocent blood Which he did not wish from any desire of private revenge with which so wise and good a man would never be willing to die but partly from a zeal to publick Justice and the punishment of such gross wickedness and partly to deter them if possible from compleating their murderous intentions But these words may as well be rendred indicatively as optatively The Lord will look upon it and require it i. e. He will examine this action and require satisfaction from you for it 23 And it came to pass â ãâã in the ãâã of ãâã ãâã at the end of the year s So soon did God hear the cry of this holy Prophets blood and revenge it that the host of Syria came up against him and they came to Judah and Jerusalem and destroyed all the princes of the people from among the people t That it might appear they were sent and directed by God to single out to destruction the first beginners and chief promoters of this general Apostacy and sent all the spoil of them unto the king of â ãâã ãâã iâ⦠Damascus u To Hazael the king of that part of Syria called Syria Damascena from its capital City Damascus 24 For the army of the Syrians * ãâ¦ã came with a small company of men and the LORD delivered a very great host into their hand because they had forsaken the LORD God of their fathers So they executed Judgment against Joash 25 And when they were departed from him for they lest him in great diseases his own servants conspired against him for the blood of the sons x i. e. Of Zachariah his son the plural number Sons put for the singular Son as it is frequently both in Scripture as Gen. 46. 7. ãâã 26. 42. and in Cicero and other profane Authors Or he might kill other sons of Jehojadah with him either because they owned him in what he had said or lest they should revenge his death of Jehojada the priest and slew him on his bed and he died and they buried him in the city of David but they buried him not in the sepulchres of the kings 26 And these are they that conspired against him â ãâã ãâã ãâã 12. 21. Zabad the son of Shimeath an Ammonitess and Jehozabad the son of â ãâ¦ã Shimrith a Moabitess 27 Now concerning his sons and the greatness of the * burdens laid upon him y Either the severe prophecies against him which are oft called Burdens of which one instance is recorded and there might be others that are not recorded or the great Judgments of God upon him both by the Syrians v. 23 24. and by great disââ¦ses v. 25. and the â repairing ãâã 12. 18. ãâã 1â⦠of the house of God behold they are ãâ¦ã written in the â story of the book of the kings And Amaziah his son reigned in his stead CHAP. XXV AMaziah * ãâ¦ã was twenty and five years old a Of this Verse and v. 2 3 4. see the Notes on 2 King 14. â⦠c. when he began to reign and he reigned twenty and nine years in Jerusalem and his mothers name was Jehoaddan of Jerusalem 2 And he did that which was right in the sight of the LORD but not with a perfect heart 3 Now it came to pass when the kingdom was â Heb. confirmed upon him established to him that he slew his servants that had killed the king his father 4 But he slew not their children but did as it is written in the law in the book of Moses where the LORD commanded saying * ãâã ãâã ââ¦6 2 Kin. 14. â⦠Jer. 31. ââ¦0 Ezek. 18. 20 The fathers shall not die for the children neither shall the children die for the fathers but every man shall die for his own sin 5 Moreover Amaziah gathered Judah together and made them captains over thousands and captains over hundreds according to the houses of their fathers throughout all Judah and Benjamin and he numbred them * Numb 1. 3 from twenty years old and above and found them three hundred thousand choice men able to go sorth to war that could handle spear and shield 6 He hired also an hundred thousand mighty men of valour out of Israel b Out of the
which was said to be in his hand v. 14. set magistrates and judges which may judg all the people that are beyond the river all such as know the laws of thy God and teach ye them that know them not 26 And whosoever will not do the law of thy God and the law of the king u To wit concerning these matters Or which Law of God is by this my sanction now become my Law also to which I expect their punctual and ready obedience For as for the Civil Laws of the Empire Ezra neither was skilful in them nor was intrusted with the Execution of them which was committed to other hands let judgment be executed speedily upon him whether it be unto death or â Chal. ââ¦ing out to banishment or to confiscation of goods or to imprisonment 27 Blessed be the LORD God of our Fathers which hath put such a thing as this in the kings heart to beautifie the house of the LORD which is in Jerusalem 28 And hath extended mercy unto me before the king and his counsellors and before all the kings mighty princes and I was strengthened as the hand of the LORD my God was upon me and I gathered together out of Israel chief men to go up with me CHAP. VIII 1 THese are now the chief of their fathers and this is the genealogy of them that went up with me from Babylon in the reign of Artaxerxes the king 2 Of the sons of Phineas Gershom of the sons of Ithamar Daniel of the sons of David Hattush 3 Of the sons of Shechaniah of the sons of * Ch. 2. 3. Pharosh a i. e. One of the Sons of Pharoh whereby hâ⦠is differenced from the other Shechaniah v. 5. Zecharia and with him were reckoned by genealogy of the males b Though the Males only be expressed here and in the succeeding verses yet it is more than probable they carried the Women along with them as they did carry little ones as it is expressed here v. 21. an hundred and fifty 4 Of the sons of Pahath-moab Elihoenai the son of Zerahiah and with him two hundred males 5 Of the sons of Shechaniah the son of Jahaziel c Either his onely son or the most eminent of his sons and therefore so called here and with him three hundred males 6 Of the sons also of Adin Ebed the son of Jonathan and with him fifty males 7 And of the sons of Elam Jeshajah the son of Athaliah and with him seventy males 8 And of the sons of Shephatiah Zebadiah the son of Michael and with him fourscore males 9 Of the sons of Joab Obadiah the son Jehiel and with him two hundred and eighteen males 10 And of the sons of Shelomith the son of Josiphiah and with him an hundred and threescore males 11 And of the sons of Bebai Zechariah the son of Bebai and with him twenty and eight males 12 And of the sons of Azgad Johanan â Or ãâã ãâã ãâã ãâã the son of Hakkatan and with him an hundred and ten males 13 And of the last sons of Adonikam whose names are these Eliphelet Jeiel and Shemajah and with him threescore males 14 Of the sons also of Bigvai Uthai and â Or ãâã as some ãâã Zabbud and with them seventy males 15 And I gathered them together to the river that runneth to Ahava d Or ãâã river of ââ¦ava as it is called v. 21 31. By comparing of these places it seems that Aââ¦ava was the name both of the River and of the Town or place by which it ran Either this was that River which other Writers call Adiava which runs to Assyria which thence is called Aââ¦iabene or some other River running into Euphrates and there â ãâã abode we in tents three days and I viewed the people and the priests and found there none of the sons of Levi e To wit who were simple Levites and not Priests And therefore the Levites mentioned chap. 7. 7. by anticipation were not yet come to him 16 Then sent I for Eliezer f To come to me and go along with me to Ierusalem for Ariel for Shemajah and for Elnathan and for Jarib and for Elnathan and for Nathan and for Zecharia and for Meshullam chief men also for Jojarib and for Elnathan men of understanding g Who seem to have had more knowledge than pious zeal for God and his House and solemn Worship which was confined to Jerusalem 17 And I sent them with commandment g Which he might do partly by virtue of that authority which he had over them by his Priesthood and partly by that authority which he either had received or could easily procure from the King to that purpose unto Iddo the chief h The Head of the rest either by Ecclesiastical Order or Government which the Persian Kings allowed to the Jews or by some Grant or Commission from the King at the place Casiphia i Not a place near the Caspian lake as some guess from the likeness of the names for that was at too great a distance for his present purpose but some other place not far from Ahava where he knew that there was a Colledg or considerable company of Levites together and â ãâ¦ã I told them what they should say unto Iddo and to his brethren the Nethinims at the place Casiphia that they should bring unto us ministers for the house of our God 18 And by the good hand of our God upon us they brought us a man of understanding of the sons of Mahli the son of Levi the son of Israel and Sherebiah with his sons and with his brethren eighteen 19 And Hashabiah and with him Jeshajah of the sons of Merari his brethren and their sons twenty 20 * ãâ¦ã Also of the Nethinims whom David and the princes had appointed for the service of the Levites k The Gibeonites who were devoted to this service by Ioshua and the Princes of his time Ios. 9. 21. and are said to be appointed by David and his Princes because they were confirmed by them in their former Office and more particularly applied to the several services of the Temple though this be not distinctly related in 1 Chr. 24 25 26. because his business there was to give an account only of the new constitutions and alterations made by David in those matters two hundred and twenty Nethinims all of them were expressed by name 21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way l i. e. A safe and prosperous journey or such a way and course as might be best for us for us and for our little ones and for all our substance 22 For I was ashamed to require of the king a band of Soldiers and horsemen to help us against the enemy in the way because we had spoken unto the king saying The
the pity of others to do what they could to prevent it and partly that by this means it might come to the Queens ear 2 And came even before the kings gate for none might enter into the kings gate b And therefore he might not sit there as he had hitherto done clothed with sackcloth c Left is should give the King any occasion of grief or trouble 3 And in every province whithersoever the kings commandment and his decree came there was great mourning among the Jews and fasting and weeping and wailing and â Heb sackcloth and a his were laid under many many lay in sackcloth and ashes 4 So Esthers maids and her â Heb. ãâã chamberlains came and told it her Then was the queen exceedingly grieved and she sent raiment to cloth Mordecai d That so he might be capable of returning to his former place if not of coming to her to acquaint her with the cause of that unusual sorrow and to take away his sackcloth from him but he received it not 5 Then called Esther for Hatach one of the kings chamberlains â Heb. whom he had set before her whom he had appointed to attend upon her and gave him a commandment to Mordecai to know what it was and why it was 6 So Hatach went forth to Mordecai unto the street of the city which was before the kings gate 7 And Mordecai told him of all that had happened unto him and of the sum of mony that Haman had promised to pay to the kings treasuries for the Jews to destroy them 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them to shew it unto Esther and declare it unto her and to charge her i Not only in his own name to whom she manifested a singular respect though his relation to her was yet unknown but also in the name of the great God that she should go in unto the king to make supplication unto him and to make request before him for her people 9 And Hatach came and told Esther the words of Mordecai 10 Again Esther spake unto Hatach and gave him commandment to say unto Mordecai 11 All the kings servants and the people of the kings provinces do know k By common ââ¦ame of this received custom and law that whosoever whether man or woman shall come unto the king into the inner court l Within which the Kings residence and throne was in This was decreed partly to maintain both the Majesty and the safety of the Kings person and partly by the contrivance of the greater officers of state that few or none might have access to the King but themselves and their friends And many such severe laws there were in the Persian Court which profane Historians relate as that if any person looked upon one of the Kings Concubines or wore any of his own clothes or drunk of that water which he had appropriated to himself and other such like things he was punished with death who is not called there is one law of his to put him to death m except such to whom the king shall hold out the golden scepter that he may live but I have not been called to come in unto the king these thirty days n Which gives me just cause to suspect and fear that the kings affections are alienated from me and therefore that neither my person nor petition will be acceptable to him 12 And they told to Mordecai Esthers words 13 Then Mordecai commanded to answer Esther Think not with thy self that thou shalt escape in the kings house o i. e. Being or because thou art in the Kings house and an eminent member of his family more than all the Jews 14 For if thou altogether holdest thy peace at this time then shall there â Heb. respiration enlargement and deliverance arise to the Jews from another place p From another land and by another means which God can and I am fully persuaded will raise up but thou and thy fathers house shall be destroyed q By the righteous and dreadful judgment of God punishing thy cowardize and self-seeking and thy want of love to God and to his and thy own people and who knoweth whether thou art come to the kingdom for such a time as this r It is probable God hath raised thee to this honour for this very season and therefore go on couragiously and doubt not of the success 15 Then Esther bad them return Mordecai this answer 16 Go gather together all the Jews that are â Heb. found present in Shushan and fast ye s And pray which was the main business to which fasting was only an help and an handmaid for me and neither eat nor drink t To wit so as you use to do either deliciously or plentifully Leave off your common meals dinners by day and suppers at night and eat and drink no more than meer necessity requires that so you may give your selves to constant and servent prayers for which your ordinary repasts will unfit you For it is not likely that she would impose the burden of absolute fasting so long upon all the Jews which very few of them were able to endure And so the like phrase is taken Act. 27. 33. where he saith This is the fourteenth day that ye have continued fasting having taken nothing three days night or day I also and my maidens u Which she had chosen to attend upon her person and were doubtless either of the Jewish nation or proselyted by her or others means to that Religion will fast likewise x Which may belong either 1. To the thing only that as they did fast so she would Or rather 2. To the time of three days and three nights for so she might do though she went to the King oâ⦠the third day For the fast began at evening and so she might continue her fast three whole nights and two whole days and the greatest part of the third a part of a day being reputed a day in the account of Scripture and other Authors of which see on Mat. 12. 40. Yea she might fast all that day too for it is probable she went not to the King till he had dined when she supposed she might find him in the most mild and pleasant humour and then returned to her apartment where she fasted till the evening and so will I go in unto the king which is not according to the law y Which is against the law now mentioned and if I perish I perish z Although my danger be great and evident considering the expressness of that law and the uncertainty of the Kings mind and that severity which he shewed to my predecessor Vashti yet rather than neglect my duty to God and to his people I will go to the King and cast my self chearfully and resolutely upon Gods providence
me off and nor suffer me to live any longer which will seem to me a cruel kind of patience towards me for I have not concealed the words of the holy One a i. e. Of God who is frequently called the Holy One in Scripture as Isa. 40. 25 57. 15. Hab. 3. 3. and is so in a most eminent and peculiar manner The sense is Therefore I do not fear death but desire it and that not only to be freed from my present troubles but also and especially to put me into the possession of the happiness of the next life of which I am assured becauses I have in good measure performed the conditions of that Covenant upon which he hath promised it for as for The words of God i. e. That light of sacred Truths Precepts which he hath been pleased to impart to me I have not concealed them neither from my self by shutting mine eyes against them or suffering my prejudices or passions or worldly Interests to blind my mind lest I should see them as you think I have done nor from others but as I my self have stedfastly believed them and not wilfully and wickedly departed from them so I have endeavoured to teach and commend them to others and have not been ashamed nor afraid boldly to profess and preach the true Religion in the midst of the Heathens who are round about me And therefore I know that if God doth cut me off it will be in mercy and I shall be a gainer by it Some translate and distinguish the Verse thus Yet this is my comfort though or when I scorch with pain and he i. e. God doth not spare me but afflicts me most severely that I have not concealed the words of God but have professed and practised them 11. What is my strength that I should hope b My strength is so small and spent that although I may linger a while in my torments yet I cannot live long and therefore it is vain and absurd for me to hope for such a restitution of my strength and prosperity as thou hast promised to me Ch. 5. 22. c. And therefore I justly pray that God would take away my life and what is mine end c Either 1. What is the end or period of my miseries When may I expect it I see no end of them I know not how long I may pine and linger in them Therefore Lord take me speedily away Or 2. What is the end of my life Or What is death to me It is not terrible but comfortable as he said v. 10. I need not those vain consolations which thou givest me of being kept from death v. 20. or having life continued and health restored Death is not the matter of my fear but of my desire that I should prolong my â Heb. ãâã life d To wit by my seeking to God for it as thou advisest me Ch 5. 8. Why should I desire or indeavour the prolonging of my life Or that I should lengthâ⦠out my desire to wit of life and those comforts of life which thou hast propounded to me I desire not to live longer though in the greatest splendour and prosperity but to be dissolved and to be with my God and Redeemer Ch. 19. 25. The Hebrew word nephesh here rendred soul or life oft signifies desire as Gen. 23. 8. Deut. 23. 24. Prov. 23. 2. Eccles. 6. 9. 12. Is my strength the strength of stones Or is my flesh â Heb. ãâã of brass e I am not made of stone or brass but of flesh and blood as others are and therefore I am utterly unable to endure these miseries longer and can neither hope for nor desire any continuance of my life or restauration of my farmer happiness but onely wish for that death which is the common refuge of all miserable persons as I said Ch. 3. 17. 18. 13. Is not my help in me f Though I have no strength in my body or outward man yet I have some help and support within me or in my inward man even the conscience of my own innocency and piety notwithstanding all your bitter accusations and censures as if I had no integrity Ch. 4. 6. and is wisdom driven quite from me g If I have no strength in my body have I therefore no wisdom or judgment left in my Soul Am I therefore unable to judge of the vanity of thy discourse and of the truth of my own case Have I not common sence and discretion do not I know my own condition the nature and degree of my sufferings better than thou doest Am not I a better judge whether I have integrity or no than thou art But this verse is rendred otherwise and that very agreeably to the Hebrew words What if I have no help in me i. e. If I cannot help my self if my outward condition be helpless and hopeless as I confess it is is wisdom driven quite from me Have I therefore lost my understanding and common reason Cannot I judge whether it is more desirable for me to live or to die whether I am an hypocrite or no whether your words have truth and weight in them or no whether you take the right method in dealing with me whether you deal mercifully and sincerely with me or no. Yet again because the construction and sense of these words is judged very difficult this verse may be joyned with the following and rendred thus What if there be no help in me or if I be not able to bear my miseries and if counsel be driven from me so that I know not what to do or how to help or ease my self Or and subsistence or power of subsisting be driven or taken away from me so that I can neither help my self out of my troubles nor subsist under them yet to the afflicted pity should be shewed c. 14. â Heb. to ãâã that ãâã To him that is afflicted h Heb. To him that is melted or dissolved with afflictions or in the furnace of afflictions that is in extream miseries for such persons are said to be melted as Psal. 22. 14. 107. 26. 119. 28. Nah. 2. 10. pity should be shewed from his friend i His friend such as thou O Eliphaz pretendest to be to me should shew kindness benignity and compassion in his judgment of him and carriage towards him and not pass such unmerciful and heavy censures upon him nor load him with reproaches but he forsaketh the fear of the Almighty k But thou hast no love or pity for thy neighbour and friend Which is a plain evidence that thou art guilty of that which thou didst charge me with even of the want of the fear of God for didst thou truly fear God thou couldest not and durst not be so unmerciful to thy brother both because God hath severely forbidden condemned that disposition carriage because God is able to punish thee for it
I despair No I will not I know he is a just and a faithful and merciful God and he knows that mine Heart is upright before him and that I am no Hypocrite but c Though I will trust in him yet I will humbly expostulate the matter with him I will â Heb. prove or argue maintain mine own ways d I will argue or prove or demonstrate my ways i. e. I will make a full free Confession of the whole course of my Life and I will boldly though submissively assert mine own Integrity which he also will I doubt not acknowledge And what I have done amiss I will as freely confess and make Supplication to my judge for the pardon of it before him e Before his Tribunal for I desire no other Judge but him 16. He also shall be or is my Salvation f I rest assured that he will save me out of these miseries sooner or later one way or other if not with a temporal yet with an eternal Salvation after Death of which he speaks Ch. 19. 25 c. for g Or but as this particle commonly signifies for this Clause is put by way of opposition to the former and the sense is But if I were an Hypocrite as you alledge I durst not present my self before him to plead my Cause with him as now I desire to do nor could I hope for any Salvation from or with him in Heaven an Hypocrite shall not come before him 17. Hear diligently my Speech h This he desired before v. 6. and now repeateth either because they manifested some neglect or dislike of his Speech and some desire to interrupt him Or because he now comes more closely to his business the foregoing Verses being mostly in way of Preface to it and my declaration i i. e. The words whereby I declare my Mind with your Ears 18. Behold now I have ordered my â Heb. judgment Cause k To wit within my self I have seriously and sincerely considered the state of my case and what can be said either for me or against me and am ready to plead my Cause I know that I shall be justified l i. e. Acquitted by God from that Hypocrisie and Wickedness wherewith you charge me and declared a righteous and innocent person humane Infirmities excepted 19. Who is he that will plead with me m Where is the man that will do it Nay Oh that God would do it which here he implies and presently expresseth For now if I hold my Tongue I shall give up the Ghost n My grief for Gods heavy Hand and for your bitter Reproaches would break my Heart if I should not give it vent 20. Only do not Two things unto me o Which Two he expresseth v. 21. then will I not hide my self from thee p Then shall I boldly present my self and Cause before thee 21. * Ch. 9. 34 35. 33. 7. Withdraw thine hand far from me q i. e. Suspend my Torments during the time of my pleading with thee that my Mind may be at liberty and let not thy dread make me afraid r Do not present thy self to me in terrible Majest neither deal with me in rigorous Justice but hear me meekly as one man heareth another and plead with me upon those gracious Terms wherewith thou usest to deal with Mankind 22. Then call thou and I will answer or let me speak and answer thou me s Then chuse thy own Method Either do thou charge me with Hypocrisie or more than common Guilt and I will deââ¦end my self Or I will argue with thee concerning thy extraordinary severity towards me and do thou ââ¦hew me the reasons of it This proposal savoured of too great self-confidence and of Irreverence towards God for which and such like Speeches he is reproved by God Ch. 38. 2 3. 40. 2. 23. How many are mine Iniquities and sins t That I am a sinner I confess but that I am guilty of so many or such heinous Crimes as my Friends suppose I utterly deny and if I be so do thou O Lord discover it to my shame Make me to know my transgression and my Sin u If peradventure my heart deceive me therein for I am not conscious to my self of any enormous crime 24. Wherefore hidest thou thy Face x i. e. Withdrawest thy favour and help which thou didst use to afford me as this Phrase is commonly used as Deut. 31. 17. Psal. 13. 1. 102. 2. c. and * Deut. 32. 20. Ruth 1 21. Ch. 16. 9. 19. 11. 33. 10. holdââ¦st me for thine Enemy y i. e. Dealest as harshly with me as if I were thy professed Enemy 25. * Isa. 42. 3. Wilt thou break a Leaf driven to and fro And wilt thou pursue the dry stubble z Doth it become thy infinite and excellent Majesty to use all thy might to crush such a poor impotent frail Creature as I am that can no more resist thy Power than a Leaf or a little loose and dry straw can resist the fury of the Wind or Fire 26. For thou writest a i. e. Thou appointest or inflictest A Metaphor from Princes or Judges who antiently used to write their Sentences or Decrees concerning Persons or Causes brought before them See Psal. 149. 9. Ier. 22. 30. Ioh. 19. 22. bitter things b i. e. A terrible Sentence or most grievous punishments against me and * Psa. 25. 7. makest me to possess the Iniquities of my Youth c Thou dost now at once bring upon me the punishment of all my sins not excepting those of my Youth which because of the Folly and weakness of that Age are usually excused or winked at or at least but gently punished 27. * Chap ãâã 11. Thou puttest my Feet also in the stocks d Thou encompassest me with thy Judgments that I may have no way or possibility to escape and â Heb. observest lookest narrowly unto all my Paths e When thou hast me fast in Prison thou makest a strict and diligent search into all the actions of my life that thou mââ¦ist find matter to condemn me thou settest a Print upon the â Heb. roots Heels of my Feet f i. e. Thou followest me close at the Heels either to observe my Actions or to pursue me with thy Judgments so that thou dost oft tread upon my Heels and leave the prints of thy Footsteps upon them 28. And he g Either 1. Man or Iob supposed to be Gods Adversary in this contest So he speaks of himself in the third Person as is usual in this and other sacred Books So the Sense is He i. e. this poor frail Creature this Carkass or Body of mine which possibly he pointed aâ⦠with his Finger consumeth or pineth away c. So he mentions here the effect of Gods severe proceedings against him to
This may be understood either 1. By way of opposition The Waters go or flow out of the Sea and return thither again Eccles. 1. 7. and a Lake or River sometimes decayeth and drieth up but afterwards is recruited and replenished But man lieth c. as it follows Or 2. By way of resemblance As Waters i. e. some portion of Waters fail from the ââ¦a being either exhaled or drawn up by the Sun or received and sunk into the dry and thirsty Earth or overflowing its Banks and as the Flood or a River or a Pond for the word signifies any considerable confluence of Waters in a great drought decayeth and is dried up in both which cases the self same Waters never return to their former places So it is with man Or thus as when the Waters fail from the Sea i. e. when the Sea forsakes the place into which it used to flow the River which was fed by it Eccles. 1. 7. decayeth and drieth up without all hopes of Recovery So man when once the Fountain of his radical moisture is dried up dies and never revives again 12. So man lieth down c To wit in his Bed the Grave or to sleep the sleep of Death as this Phrase is used Gen. 46. 30. Deut. 31. 16. 2 Sam. 7. 12. 1 Kin. 1. 21. and riseth not d To wit to this Life For he speaks not here of the Life to come nor of the Resurrection of the Body after death by the divine Power of his belief whereof he giveth sufficient evidences in divers places till the Heavens be no more e i. e. Either 1. Never because the Heavens though they shall be changed in their Qualities yet shall never cease to be as to the Substance of them And therefore everlasting and unchangeable things are expressed by the duration of the Heavens of which see Psal. 72. 5 7 17. 89. 30 36 37. Mat. 5. 18. 24. 35. Or 2. not until the time of the general Resurrection and the restitution of things when these visible Heavens shall pass away and be no more at least in the same form and manner as now they are of which see Psal. 102. 26. Luk. 21. 33. 2 Pet. 3. 7 10. Rev. 21. 1. they shall not awake nor be raised out of their Sleep 13. O that thou wouldest hide me in â ãâã ãâã the Grave f Either 1. In some dark Vault under ground such as good men hide themselves in in times of Persecution Heb. 11. 38. Lord hide me in some hiding place from thy Wrath and all the intolerable effects of it which are upon me for I cannot be hid from thee but by thee Or 2. In the Grave properly so called Though I know Life once lost is irrecoverable yet I heartily desire Death rather than to continue in these Torments And if the next words and wish seem to suppose the continuance of his Life that is not strange For he speaks like one almost distracted with his miseries sometimes wishing one thing sometimes another and the quite contrary as such persons use to do And these Wishes may be understood disjunctively I wish either that I were dead or that God would give me Life free from these torments Or the place may be understood thus I could wish if it were possible that I might lie in the Grave for a time till these storms be blown over and then be restored to a comfortable Life that thou wouldst keep me secret g In some secret and safe place under the shadow of thy Wings and favour that I may have some support and comfort from thee until thy Wrath be past h Whilst I am oppressed with such grievous and various Calamities which he calls Gods Wrath because they were or seemed to be the effects of his Wrath. that thou wouldst appoint me a set time i To wit to my sufferings as thou hast done to my Life v. 5. and remember me k i. e. Wherein thou wiltst remember me to wit in mercy oâ⦠so as to deliver me For it is well known that God is frequently said to forget those whom he suffers to continue in misery and to remember those whom he delivers out of it 14. If a man die shall he live again l i. e. He shall not namely in this World as was said before The affirmative question is equivalent to an absolute denial as Gen. 18. 17. Psal. 56. 7. Ier. 5. 9. and every where all the days of â Heb. my warfare my appointed time will I wait till my change come m Seeing Death puts an end to all mens hopes of any comfortable being here because man once dead never returns to Life I will therefore wait on God and hope for his favour whilest I live and it is possible to enjoy it and will continue waiting from time to time until my change come i. e. either 1. Death the great and last change which is expressed by the Root of this word Iob 10. 17. Or 2. The change of my condition for the better which you upon your Terms encourage me to expect and which I yet trust in God I shall enjoy for this word properly signifies Vicissitudes or Changes in ones condition and this seems to suit best with the following verse And this Change or a comfortable Life here Iob so heartily wisheth not only from that love of Life and Comfort which is naturally implanted in all men good and bad and is not forbidden by God which also was stronger in those Old Testament Saints when the discoveries of Gods Grace to sinners and of eternal Life were much darker than now they are but also because this would be an effectual vindication of his own Integrity and Good-name and of the honour of Religion both which did suffer some Eclipse from Iob's extream Calamities as is evident from the discourses of his Friends 15. Thou shalt * Chap. 40. 3. call and I will answer thee n I trust there is a time coming when thou wiltst grant me the mercy which now thou deniest me to wit a favourable hearing when thou wiltst call to me to speak for my self and I shall answer thee which I know will be to thy Satisfaction and my Comfort Compare this with Chap. 13. 22. where the same words are used in this same Sense Or thou shalt call me out of the Grave of my Calamities and I shall answer thee and say Here I am raised out of the Pit in which I was buried by thy powerful and gracious Command thou wilt have a desire to the work of thine hands o i. e. To me who am thy Workmanship in divers respects from whom thou now seemest to have an aversion and abhorrency but I doubt not thou wiltst have a desire i. e. shew thy Affection or Good-will to me or a desire to look upon me and to deliver me Nor is it strange that Iob who lately was upon the brink of despair
the end of the World and which is called the last day Iohn 6. 39 40 44. 54. 11. 24 12. 48. 1 Pet. 1. 5 For this was the time when Iob's Resurrection of which he speaketh ãâã was to be Heb. at the last By which word he plainly intimates that his hope was not ãâã things present and of Worldly Felicities of which his Friends had discoursed so much ââ¦ut of another kind of and a far greater blessedness which should accrue to him in after-times long after he was dead and rotten Or the last who is both the first and the last Isa. 44. 6. Rev. 1. 11. who shall subdue and survive all his and his peoples Enemies and after others the lââ¦t enemy death 1 Cor. 15. 26. and then shall raise up his people and plead their Cause and vindicate them from all the Calumnies and Injuries which are put upon them and conduct them to Life and Glory upon the earth p The place upon which Christ shall appear and stand at the last day Heb. upon the dust in which his Saints and Members lie or sleep whom he will raise out of it ' And therefore he is fitly said to stand upon the dust or the Grave or Death because then he will put that among other Enemies under his feet as it is expressed 1 Cor. 15. 25 26. Some render the Words thus and that very agreeably to the Hebrew The last or at the last he shall arise or stand up against for so this very Phrase is used Gen. 4. 8. Iudg. 9. 18. Psalm 54. 3. the dust and fight with it and rescue the bodies of the Saints which are held in it as Prisoners from its Dominion and Territories Some understand this of God that He should stand last in the field as Conquerour of all his Enemies But this neither agrees with the words the Hebrew Aphar signifying dust and being never used of the field or plââ¦e of Battel nor with Iob's scope which was to defend himself against his Friends Accusations and to comfort himself with his hopes and assurance of God's Favour to be exhibited to him in due time Which end the words in that sense would by no means serve because God might and would be Conqueror of all his Enemies though Iob himself had been one of them and though his Cause had been bad and his Friends should with God have triumphed over him 26. â ãâ¦ã And though after my skin worms destroy this body q The style of this and other Poetical Books is concise and short and therefore many words are to be understood in some places to compleat the sense The meaning of the place is this Though my skin is now in a great measure consumed by Sores and the rest of it together with this body shall be devoured by the Worms which may seem to make my case quite desperate Heb. And though which ââ¦article as it is oft elsewhere is here to be understood as the opposition of the next branch sheweth after my skin which either now is or suddenly will be consumed by Sores or Worms they i. e. the destroyers or devourers as is implyed in the Verb such Impersonal speeches being usual in the Scripture as Gen. 50. 26. Luke 12. 20. 16. 9. where the actions are expressed but the persons or things acting are understood And by the Destroyers he most probably designs the Worms which do this work in the Grave destroy or cut off or devour this i. e. all this which you see left of me this which I now point to all this which is contained within my skin all my flesh and bones this which I know not what to call whether a living Body or a dead Carkass because it is between both and therefore he did not say this body because it did scarce deserve that name yet r For the Particle and is oft used adversatively Or then as it is oft rendred in my flesh s Heb. out of my flesh or with as the Particle Mem is used Can. 1. 2. 3. 9. Isa 57. 8. my flesh i. e. with eyes of flesh as Iob himself calls them Chap. 10. 4. Or with bodily eyes my flesh or body being raised from the Grave and restored and reunited to my soul. And this is very sitly added to shew that he did not speak of a mental or spiritual but of a corporeal Vision and that after his death shall I see God t The same whom he called his Redeemer v. 25. i. e. Christ of which see the note there who being God-man and having taken flesh and appearing in his flesh or body with and for Iob upon the earth as was said v. 25. might very well be seen with his bodily eyes Nor is this understood of a simple seeing of him for so even they that pierced him shall see him Revel 1. 7. but of seeing him with delight and comfort as that word is oft understood as Gen. 48. 11. Iob 42. 16. Psalm 128. 5. Isa. 53. 11. of that glorious and beautiââ¦ying Vision of God which is promised to all God's people Psalm 16. 11. 17. 15. Matth. 5. 8. 1 Cor. 13. 12. 1 Iohn 3. 2. 27. Whom I shall see u In manner before and after expressed No wonder that he repeats it again and again because the meditation of it was most sweet to him for my self x i. e. For my own comfort and benefit as that Phrase is oft used Or which is much of the same importance on my behalf to plead my Cause and vindicate me from all your reproaches and mine eyes shall behold and not â ãâ¦ã another y To wit for me or in my stead I shall not see God by anothers eyes but by my own and by these self-same eyes in this same body which now I have Heb. not a stranger i. e. This priviledge shall be granted to me and to all other sincere Servants of God but not to strangers i. e. to wicked men who are oft called strangers as Psal. 18. 44 45. 54. 3. Prov. 21. 8. because they are estranged or alienated from God and from his service and people And if I were such an one as you suppose me to be I could never hope to enjoy that happiness though my reins be consumed â Heb. in my ãâã within me z This I do confidently expect and hope for though at present my Case seems desperate my very inward parts being even consumed with grief and though as I have said the Grave and the Worms will consume my whole Body not excepting the Reins which seem to be fasest and furthest out of their reach Or without though which is not in the Hebrew My reins are consumed within me So this may be a sudden and passionate ejaculation or exclamation such as we find Gen. 48. 18. and oft in the Book of Psalms arising from the contemplation and confident expectation of this his unspeakable happiness wherein he expresseth
Hebrew prefix Beth being here the note of a Nominative Case as it is Iob 18. 8. Psal. 68. 5. Hos. 13. 9. and elsewhere So the sense is But why do I waste words to no purpose All my former constant Integrity and my present profession of it gives me no ease he is still one and the same constant unchangeable in his purposes and counsels of proceeding against me Or he is alone and there is none besides him who can either restrain or advise or move him and * Chap. 9. 12. 13. 12. 14. who can turn him m No man can change his Counsels or course or encline him to shew favour to me He is most absolute and free to do what he pleaseth and he dealeth with me accordingly and not by those milder Methods which he useth towards other men and what * Psal. 115. 3. his Soul desireth even that he doth n He will not do what I please or desire but only what pleaseth himself 14. For he performeth the thing that is appointed for me o Or he will perfect or finish my appointed portion i. e. those calamities which he hath allotted to me for my portion which as he hath begun to lay on me so he is resolved to make a full end of them and many such things are with him p There are many such examples of Gods proceeding with men in way of absolute Soveraignty and Severity and his Counsels and Providences though always just yet are oft secret and we cannot discern the reasonableness or equity of them which is my case 15. Therefore q In consideration of his glorious Majesty and soveraign and irresistible power by which he can do whatsoever pleaseth him without giving any account of his matters am I troubled at his presence r When I present him to my thoughts Or when he appears or manifesteth himself to me Or for fear or dread of him or by reason of him when I consider I am afraid of him 16. For God maketh my heart soft s Or tender He hath bruised and broken or melted it so that I have no Spirit nor Courage nor Strength in me as this oâ⦠the like Phrase is used Deut. 20 3. Psal. 39. 11. Isa. 7. 4. Ier. 51. 46. and the Almighty troubleth me 17. Because I was not cut off t Because God did not cut me off by death before the darkness u i. e. Before these dark and dismal miseries came upon me Or before the Face or by reason of the darkness i. e. That God hath not yet cut me off by these calamities but prolonged my days under them that he might encrease my torment neither hath he covered the darkness from my face x So that I might no longer see or feel my Miseries but might be taken out of them by my long desired death Seeing and consequently having before ones face is oft put for experiencing for enjoying good or feeling evil as Iob 20. 17. Psal. 16. 10 c. Or but he hath covered darkness to wit death which is so called Iââ¦b 10. 21 22. and elsewhere from my Face i. e. he will not allow me the favour to see death CHAP. XXIV 1. WHy seeing * Act. 1. 7. times are not hidden from the Almighty do they that know him not see his days a The sense of the words according to this Translation is this Why how comes it to pass seeing times i. e. the several times of every mans Life how long he shall live or the fittest seasons and opportunities which are ost called times as Gen. 24. 11. Psal. 31. 15. 119. 126. Acts 1. 6 7. for every action and particularly for the punishment of wicked men about which the present controversie was are not ââ¦idden from or unknown to the Almighty God i. e. seeing all times and men that live and things that are done or to be done in their times and seasons are exactly known to God do they that know him i. e. who love and obey him as that word is oft used as Psal. 9. 10. 36. 10. 91. 14. or they who observe and regard his ways and works done in the world not see whence is it that they cannot discern his i. e. Gods days i. e. his times and seasons which he takes for the punishment of ungodly men which if they were constant and fixed in this Life as you pretend they are they would not be unknown to good men to whom God useth to reveal his secrets and they could not be unobserved by so many good men who make it their business to mind and study the works of God and especially the course and Methods of his Providence towards good and bad men The times or days of Gods executing Judgments upon sinners are frequently called the days of the Lord as Isa 2. 12. 13. 6. Ier. 46. 10. Compare Iob 20 28. Prov. 6. 34. Act. 2. 20. as the time of mans judging is called mans day 1 Cor. 4. 3. But this Verse is in part and may very agreeably to the Hebrew Text be rendred and interpreted thus Why or how are not times i. e. the times and seasons appointed for the punishment of evil-doers about which the Dispute was ââ¦idden or reserved by or with God i. e. kept as a secret in his own Breast and concealed from the knowledge of Mankind How can you say or think with any colour that these times are fixed and manifest to all men and that sinners are constantly punished in this Life and that so notoriously that all good men see it as was said Chap. 22. 15 19. seeing as the particle vau is rendred Chap. 19. 28. or for as it is frequently used they that know him that give themselves to understand and consider his doings in the world who of all men are most likely to know this if it were true and certain do not see his days to wit of punishing the wicked in this Life as was said before And this he mentions as a fit Preface to usher in the following Discourse concerning the manifold wickedness of Men and withal their present impunity 2. Some remove the Land-marks b Or they i. e. the wicked of whom he here treats touch to wit in an unlawful manner and with evil design as this word is oft used as Gen. 26. 11 29. Ruth 2. 9. so as to invade or possess or remove the Land-marks by which mens Lands are discerned and their proprieties secured that so they may inlarge their own border by diminishing their Neighbours Which is so horrid an Act of Injustice that it hath not only been severely forbidden by God Deut. 19. 14. 27. 17. Prov. 22. 28. 23. 10. but also declared execrable by the Heathens among whom it was permitted to any man to kill him that did it they violently take away flocks and â Or feed them feed thereof c Or feed them They do not hide or kill them
3. I will call upon the LORD who is worthy to be praised so shall I be saved g Or I did call and was saved For the Future Tense is commonly used for that which is Past. And this seems best to agree with the whole Context which is to praise God for mercies already received from mine enemies 4. * Psal. 116. 3 The sorrows of death h i. e. Dangerous and deadly Troubles Or the Bands or Cords of Death which had almost seized me and was putting it's Bands upon me Compare Psal. 73. 4. compassed me and the floods of â Heb. ãâã ungodly men i Their great multitudes and strength and violent assaults breaking in upon me like a Flood made me afraid 5. The â Or Cords sorrows of hell k Or of the Grave which brought me to the brink of the Grave compassed me about the snares of death prevented me l Had almost taken hold of me ere I was aware of my danger 6. In my distress I called upon the LORD and cryed unto my God he heard my voice out of his * Psal. 11. 4. temple m Either 1. Out of his Sanctuary whence he promised to hear and answer the Prayers of his People which are either made there or directed thither Or 2. Out of his heavenly Habitation which is oft called his Temple See on Psal. 11. 4. and my cry came before him even unto his ears 7. Then the earth shook and trembled n Then God appeared on my behalf in a miraculous and glorious manner and with the great Terror and Confusion of all mine Enemies which is here compared to an Earthquake the foundation also of the hills were moved and shaken o The Earthquake was so deep and violent that it overthrew whole Mountains by the Roots Whereby he designs his lofty and potent Enemies such being oft compared to Mountains as Psal. 46. 3 4. and 144. 5. Isa. 41. 15. c. because he was wroth 8. There went up a smoke â Heb. by his out of his nostrils p As is usual in Persons Transported with great anger and rage He manifested his great displeasure against my Adversaries and fire out of his mouth devoured coals were kindled by â Heb. him it q Which notes the Fervency Constancy and Efficacy of his anger 9. He bowed the heavens r By producing thick and dark Clouds by which the Heavens seem to come down to the Earth also and came * Psal. 144. 5. down s Not by change of place but by the Manifestation of his Presence and Power on my behalf and darkness was under his feet 10. And he rode upon a cherub t Or upon the Cherubims by an Enallage of number that is upon the Angels who are so called Gen. 3. 24. Heb. 9. 5. who are also called God's Chariots Psal. 68. 17. upon which he is said to sit and ride All which is not to be understood grossly but only to note God's using of the Ministry of Angels in raising such Storms and Tempests as are here described and did fly yea * Psal. 104. 3. he did fly upon the wings of the wind u As swiftly as the Wind. He came to my rescue with all speed 11. He made darkness his secret place x Or his hiding Place i. e. He covered himself with dark Clouds from whence he secretly shot at his Enemies as it follows his pavilion round about him were dark waters y i. e. Watry Vapours and thick Clouds as the next Words expound these and thick clouds of the skies 12. At the brightness that was before him z At his glorious and powerful appearance his thick clouds passed a Or passed away i. e. Vanished as this Word is oft taken as Psal. 90. 5 6. Isa. 29. 5. Hab. 3. 10. being dissolved into showers of Hail-stones c. hail stones and coals of fire 13. The LORD also thundered b in the heavens and the Highest gave his voice c i. e. Thunder oft so called The same thing expressed in other Words hailstones and coals of fire q To wit against my Adversaries Thunder is a sign of God's Anger 1 Sam. 2. 10. and 7. 10 14. Yea he sent out his arrows d To wit Lightnings as it is explained in the next Clause and scattered them e To wit mine Enemies Which is sufficiently understood from v. 3. and 17. and from the whole Context and he shot out lightnings and discomfited them 15. Then the channels of waters were seen and the foundations of the world were discovered f By mighty and terrible Earthquakes which overturned the Earth and made it's lower parts uppermost and visible at thy rebuke O LORD at the blast of the breath of thy nostrils 16. * Psal. 144. 7. ââ¦7 3. He sent g Angels or assistance otherwise from above he took me he drew me out of â Or great waters many waters 17. He delivered me from my strong enemy and from them which hated me h From them that wanted neither Malice nor Power for they were too strong for me 18. They prevented me i They were too cunning for me and had almost surprized me but they could not prevent thee in the day of my calamity but the LORD was my stay 19. * Psal. 118. 5. He brought me forth k Out of my Straits and Difficulties out of the little Caves in which I was shut up and imprisoned also into a large place l Into a state of Freedom and Plenty and Comfort he delivered me because he delighted in me m Or loved me or had a good will to me as this Phrase commonly signifies Whereby he ascribes all his Mercies and Blessings to God's good Pleasure and free Grace as the first spring of them Which he thought fit to Premise lest the following Expressions should seem to savour of boasting of his own Merits which he oft disclaims 20. The LORD rewarded me according to my righteousness n As I had a just Cause and made it my Care and Business to deal righteously with God and with Saul and all others so God who hath engaged himself by his Promise to succour and reward them that are such was graciously pleased to own me and to plead my Cause against my unrighteous Enemies And Because I would not deliver my self from my Straits and Miseries by unrigteous means namely by killing Saul as I was advised to do God was pleased to deliver me in a more honourable and effectual manner according to the clanness of my hands o hath he recompensed me n i. e. The innocency of my Actions and carriage towards Saul from whose Blood I kept my hands pure 21. For I have kept the ways of the LORD p I have observed and obeyed his Precepts and made mine own Will and Passions and Interest stoop to them and
to Hope Rom. 8. 20. and to wait and Cry to God Psal. 145. 15. and 147. 9. when I was upon my mothers breasts x i. e. When I was a sucking Child Which may be properly understood 10. * Psal. 71. 6. I was cast upon thee y I was like one forsaken by his Parents and cast wholly upon thy Providence I had no Father upon Earth and my Mother was poor and helpless from the Womb thou art my God from my Mothers belly 11. Be not far from me z To wit as to affection and succour for trouble is near a At hand and ready to swallow me up And therefore if thou dost not speedily deliver me it will be too late Which is an Argument that David oft useth as Psal. 6. 5. and 88. 11. c. for there is â Heb. nââ¦t a ãâã none to help b Thy help therefore will be the more seasonable because it is most necessary and thou wilââ¦st have the more of Glory by it because it will appear that it is thy work alone 12. Nany bulls c Wicked and violent and potent Enemies for such are so called Ezek. 39. 18. Aââ¦os 4. 1. have compassed me strong bulls of Bashan d i. e. Fat and Lusty as the Cattel there bred were Deut. 3. 13. and 32. 14. and therefore fierce and furious have beset me round 13. They â Heb. ãâã their ãâã against me gaped upon me with their mouths e Partly to affright me and principally to tear and devour me as the following Metaphor explains it Otherwise it might be understood of their Crying out with loud and earnest Voyces that he might be Condemned and put to Death as a ravening and a roaring lyon 14. I am poured out like waters f My Heart saileth my Spirits are spent and gone like water which once spilt can never be recovered my very flesh is melted within me and I am become as weak as Water See the like Phrase Ios. 7 5. and Compare â⦠Sam. 14. 14. Iob. 14. 11 and all my bones are â Or ãâã out of joynt g I am as weak and unable to move or help my self and withal as full of Torment as if I were upon a Rack and all my bones were disjoynted Or all my bones are separated one from another as they were in some sort in Christ by the stretching of his Body upon the Cross. my heart h The seat of Life and fountain which supplies Spirits and Vigour to the whole Body is like wax i Melted as it follows through fear and overwhelming grief Comp. Psal. 68. 2. and 97. 5. it is melted in the midst of my bowels 15. My strength is dryed like a potsherd k I have in a manner no more Radical moisture left in me than is in a dry potsheard and my tongue cleaveth to my jaws l Through that excessive thirst and drought See Ioh. 19. 20. and thou hast brought me into the dust of death m Partly by thy Providence delivering me into the power of mine Enemies and partly by thy Terrors in my Mind and Soul 16. For dogs n So he calls his Enemies for their vileness and filthyness for their insatiable Greediness and implacable sury and fierceness against him have compassed me the assembly of the wicked o He explains who he means by Dogs even wicked men who are oft so called not some few of them singly but the whole Company or Congregation of them whereby may be noted either their great Numbers or their consulting and conspiring together as it were in a lawful assembly Which was most litterally and eminently fulfilled in Christ. have inclosed me they pierced my hands and my feet p These words cannot with any probability be applied to David nor to the attempts of his Enemies upon him for their design was not to Torment his Hands or Feet but to take aââ¦ay his Life And if it be pretended that it is to be understood of him in a Metaphorical Sence it must be Considered that it is so uncouth and unusual a Metaphor that those who are of this Mind cannot produce any one example of this Metaphor either in Scripture or in other Authors nor are they able to make any tolerable Sence oâ⦠it but are forced to wrest and strain the Words But what need is there of such forââ¦ed Metaphors when this was most properly and literally verââ¦fied in Christ whose Hands and Feet were really pierced and nailed to the Cross according to the manner of the Roman Crucifixions to whom therefore this is applied in the New Testament See Mat. 27. 35. Mark 15. 24. Luk. 23. 33. Ioh. 19. 18. 23. 27. 17. I may tell all my bones q Partly through my Leanness caused by excessive grief which is much more Credible of Christ than of David and partly by my being stretched out upon the Cross. * Maâ⦠15. ãâã Joh. 19. 37. they look and stare upon me r To wit with Delight and Complacency in my Calamities as this Phrase is used Psal. 35. 21. and 37. 34. and 54 7. and 59. 10. Obad. v. 12. Comp. Luk. 23. 35. 18. They part my garments among them and cast lots upon my vesture s This also cannot be applied to David without an uncouth and strained Metaphor but was literally fulfilled in Christ Mat. 27. 3â⦠Ioh. 19. 24. 19. But be not thou far from me O LORD O my strength hast thee to help me 20. Deliver my soul from the sword t i. e. From the rage and violence of mine Enemies â Heb. from the hand as the next Clause explains it and as the Sword is oft taken in Scripture See Ier. 25. 16. 27. 29. Ezek. 38. 21. â Heb. my only one * Psal. 35. 17. my darling from the power x Heb. the hand Which is oft put for Power and in that Sence is ascribed to a Flame Isa. 47. 14. and to Evil Hab. 2. 9. of the dog u Heb. My one or only One to wit his Soul as he now said which he so calls either because it was very dear to him Or rather because it was left alone and destitute of Friends and Helpers for so this word is used Psal. 25. 16. and 35. 17. 21. Save me from the lyons y Either the Devil that raging and roaring Lyon who did many ways assault and annoy him Or on his Lyon-like Enemies mouth for thou hast heard me z i. e. Answered and delivered me from the horns of the unicorns a A strong and fierce and untameable Wild beast though the learned are not agreed about the kind of it See of it Deut. 33. 17. Iob 39. 9 10 Psal. 92. 10. Isa. 34. 7. and my Latin Synopsis on Numb 23. 22. For it is not worth while to trouble the unlearned Reader with such Disputes 22. * Heb. 2. 12. I will declare b
and expresly from their own mouths Of which see my Latine Synopsis upon this place and from the matter of the Psalm which can by no means or arts be made to agree to David who was not Davids Lord nor a Priest much less a Priest for ever or after the order of Melchisedek the Priesthood of Aaron being in Davids time in use and force and in the hands of another person and family And whereas divers other Psalms though principally directed to and to be understood of the Messiah yet in some sort may be understood concerning David also or at least took their rise and occasion from David or from something relating to him this Psalm is directly and immediately and solely to be understood concerning the Messiah the Spirit of God wisely so ordering this matter that it might be a most express and convincing testimony against the unbelieving Jews concerning the true Messiah and concerning the nature and quality of his Kingdom 1 THE * ãâã 22. 44. ãâã 12. 36. ãâã 20. 42. ãâã 2. 34. ãâã Cor. 15 25. ãâã 1. 13. LORD b God the Father the first Person in the Trinity to whom accordingly the Original of all things and especially of the work of mans Redemption by Christ is ascribed said c Decreed or appointed it from Eternity and in due time published this Decree as is noted Psal. 2. 7. and actually executed it which he did when he raised up Christ from the dead and brought him into his heavenly mansion unto my LORD d Unto his Son the Messias whom David designedly calls his Lord to admonish the Jews and the whole Church that although he was his Son according to the flesh or his humane nature Act. 2. 30. Rom. 1. 3. yet he had an higher Nature and Original and was also his Lord as being by Nature God blessed for ever and consequently Lord of all things as he is called Act. 10. 36. and by Office as he was God-man the Lord and King of the whole Church and of all the World for the Churches sake And this was a necessary provision to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christs appearance in the flesh The Hebrew word Adon is one of Gods Titles signifying his Power and Authority or Lordship over all things and therefore is most fitly given to the Messias to whom God hath delegated all his Power in the World Mat. 28. 18. Sit thou at my right hand e Thou who hast for many years been veiled with infirm and mortal flesh despised and rejected and trampled upon by men and persecuted unto the death do thou now take to thy self thy great and just power thou hast done thy work upon earth now take thy rest and the possession of that Soveraign Kingdom and Glory which by right belongeth to thee do thou rule with me with equal Power and Majesty as thou art God and with an Authority and Honour far above all creatures such as is next to mine as thou art man as this phrase is expounded in other places See Mark 16. 19. Luke 22. 69. 1 Cor. 15. 25. Heb. 1. 3 13. 8. 1. 10. 12 13. Eph. 1. 20 c. It is a Metaphor from the custom of earthly Princes who place those persons whom they honour most at their right hand of which see 1 Kings 2. 19. Psal. 45. 10. Mat. 20. 21. Sitting is put for reigning 1 Kings 3. 6. comp with 2 Chron. 1. 8. and withal notes the continuance of the Reign 1 Cor. 15. 25. until f Which word doth not necessarily note the end or expiration of his Kingdom at that time for in other places it notes only the continuance of things till such time without excluding the time following as is evident from Gen. 28. 15. Psal. 112. 8. Mat. 1. ult So here it may signifie that his kingdom should continue so long even in the midst of his enemies and in spight of all their power and malice which was the only thing which was liable to any doubt for that he should continue to reign after the conquest and utter ruine of all his enemies was out of all question And yet this is a word of limitation in regard of the mediatorial kingdom of Christ in respect of which Christ rules with a delegated power as his Fathers Vice-roy and with the use of outward means and instruments and ordinances c. for that manner of Administration shall cease which also seems to be intimated by this word as it is expounded 1 Cor. 15. 25. I make g By my Almighty power communicated to thee as God by eternal generation and vouchsafed to thee as Mediator to enable thee to the full discharge of thine Office thine enemies h Which also are the enemies of thy Church all persecutors and ungodly men who will not have Christ to rule over them Luke 19. 14. sin and death and the Devil 1 Cor. 15. 26. thy footstool i Thy slaves and vassals to be put to the meanest and basest services as this phrase implies 1 Kings 5. 3. Psal. 18. 39. 91. 13. being taken from the manner of Eastern Princes who used to tread upon the necks of their conquered enemies as we read Ios. 10. 24. Iudg. 1. 7. And long after those times Sapores the Persian Emperor trod upon Valerian Emperor of the Romans and Tamerlan used to tread upon Bajazet the Turkish Emperor whom he kept in an iron cage for that purpose 2 The LORD shall send k Or send forth into the world the rod of thy strength l Thy strong or powerful rod by an usual Hebraism And the Rod is put for his Scepter or Kingly power as it is Isa. 10. 24. Ier. 48. 17. Ezek. 7. 10 11. 19. 11 12. But as the kingdom of Christ is not carnal or of this world Ioh. 18. 36. but spiritual so this Rod or Scepter is nothing else but his Word published by himself or by his Apostles and Ministers and accompanied with his Spirit by which the Messias did his great exploits and set up and established his kingdom converting some of his enemies and confounding and destroying of others of them by that same instrument as is manifest by comparing Isa. 2. 3. 11. 4. Mich. 4. 2. 2 Cor. 10. 4. 2 Thess. 2. 8. Hence this word is called the word of the kingdom Mat. 13. 19. and the power of God Rom. 1. 16. David having spoken of the Messias v. 1. now turneth his speech to him out of Zion l From Ierusalem which is frequently understood by the name of Zion which was an eminent and venerable part of it as Psal. 48. 13. 87. 2. 102. 14 17 c. Where the Scepter of the Messias was first to be established according to the predictions of the Prophets Psal. 2. 6 8. 48. 3. Isa. 2. 3 c to which the event exactly
that time when multitudes were made Christs willing people by the preaching of the Apostles as we read Acts 2. 3. 4. 5 c. And for the second clause it is to be understood thus thou hast or as it is in the Hebrew to thee is the dew of thy youth or of thy childhood for the word jeled from which this is derived signifies sometimes a young man and sometimes a child or infant By youth or childhood he here seems to understand those young men or children which shall be born to the Messias who are called his children Heb. 2. 13. and his seed Isa. 53. 10. wherein possibly there might be an allusion to this dew Thus the abstract is here put for the concrete which is very frequent in the Hebrew Tongue as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised c. And even in the Latine Tongue this very word youth is oft used for a young man or for a company of young men By the dew of youth he means youth or young men like dew the note of similitude being oft understood And this progeny of Christ is compared to the dew partly because of their great multitude being like drops of dew innumerable and covering the whole face of the earth see 2 Sam. 17. 12. and partly because of the strange manner of their generation which like that of the dew is done suddenly and secretly and not perceived till it be accomplished and to the admiration of those that behold it of which see Isa. 49. 21. Or 2. joyntly as one entire sentence The dew of thy youth i. e. Thy posterity which is like the dew as was noted and explained before is as the dew which may very well be understood out of the foregoing clause as the word feet is understood in like manner Psal. 18. 33. He maketh my feet like hinds feet of or from the womb of the morning it is like the morning dew as it is called both in Scripture as Hos. 6. 4. and in other Authors Not is it strange that a womb is ascribed to the morning seeing we read of the womb of the Sea and of the womb of the ââ¦oe and frost Job 38. 8 28 29. 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood Heb. 7. 21. but did it here partly because the thing was new and strange and might seem incredible because God had already erected another and that an everlasting Priesthood Numb 25. 13. and given it to Aaron and his posterity for ever and therefore this needed all possible assurance and partly that this Priesthood might be established upon better promises as is said Heb. 8. 6. and made sure and irrevocable and such that God neither could nor would repent of it as it follows and therefore will not repent * Heb. 5. 6. 7. 17 21. Thou art u To wit by my order and constitution thou shalt be so and I do hereby make thee so a priest x As well as a King Those Offices which were divided before between two families are both united and invested in thee both being absolutely necessary for the discharge of thine Office and for the establishment of thy Kingdom which is of another kind than the Kingdoms of the World spiritual and heavenly and therefore needs such a King as is also a Minister of holy things This word plainly discovers that this Psalm cannot be understood of David as some of the Jews would have it but onely of the Messias And although this word Cohen be sometimes used of a Prince or great Person in the State as the Jews object yet it cannot be so understood here partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed partly because that word is never used of a Soveraign Prince or King such as the Jews confess the Messias to be but onely of inferiour Princes or Ministers of State as Gen. 41. 45. 2 Sam. 8. ult partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath especially after far greater things had been said of him in the same kind v. 1 2 3. and partly because the Messias is called a Priest Zach. 6. 13. compare Ier. 20. 21. 35. 15 18. for ever y Not to be interrupted or translated to another person as the Priesthood of Aaron was upon the death of the Priest but to be continued to thee for ever after the order of Melchizedek z Or after the manner c. so as he was a Priest and also a King and both without any successor and without end in the sence intended Heb. 7. 3. 5 The Lord a Either 1. God the Father whose words and oath he last mentioned v. 4. So this is an Apostrophe of the Psalmist to Christ Thy God and Father is at thy right hand to wit to defend and assist thee as that phrase is used Psal. 16. 8. 109. 31. and elsewhere See the Notes on v. 1. And he to wit God the Father shall strike c. as it follows Although this latter clause may belong to the Messias and as in the former he spake to him so in this he speaketh of him such changes of persons being very frequent in this Book Or 2. God the Son or the Lord who is at thy right hand as was said before v. 1. shall strike c. So this is an Apostrophe to God the Father concerning his Son This seems best to agree with the following verses for it is evident that it is the same person who strikes thorow Kings and judgeth among the heathen and filleth c. And so this whole verse and those which follow speak of one person which seems most probable at thy right hand shall strike thorow kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church in the day of his wrath c In the day of battel when he shall contend with them and pour forth the flouds of his wrath upon them 6 He shall judge d Either 1. conquer and govern them or rather 2. condemn and punish them as it is explained in the following clauses and as this word is used Gen. 15. 14. Rom. 2. 1 2. 1 Pet. 4. 6. and elsewhere among the heathen he shall fill the places d Or the place of battel which is necessarily supposed in the fight and therefore may very well be understood with the dead bodies e Of his enemies slain by his hand and lying in the field in great numbers and heaps and that unburied to their greater infamy he shall wound the heads f Heb. the head Which may be understood either 1. of some one person and eminent adversary of Christ and of his Kingdom either the Devil by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or
those works his providence towards his people as it is expressed afterwards is * ãâã honour ãâã glory honourable and glorious g Becoming the Divine Majesty and bringing glory to him from all that observe and consider it and his righteousness h His justice or faithfulness in performing his word endureth for ever i Hath always been and will still be evident to his people in all generations and in all conditions even when he afflicts them and seems to deal most severely and to break his promise with them 4 He hath made his wonderful works to be remembred k Either 1. by those memorials which he hath left of them in his Word or rather 2. by their own wonderful nature and the lasting effects and benefits flowing from them which are such as cannot easily be forgotten the LORD is gracious and full of compassion l Towards his people as appears from his works and carriage towards us in sparing and pardoning and restoring and preserving us when we have deserved to be utterly destroyed 5 He hath given * Heb. prey meat m Which includes all necessary provisions for their being and well-being The word signifies spoil and so may relate to the spoil of the Egyptians granted by God to the Israelites but it is sometimes used for food as Prov. 31. 15. Mal 3. 10. unto them that fear him n To the Israelites the onely people in the world which feared and worshipped the true God according to his will and especially to those among them that truly feared God and for their sakes to the body of that Nation as well in the Wilderness as in their following straits and miseries he will ever be n Or he hath ever been for both in the first branch of this verse and in the foregoing and following verses he is speaking of the former works of God So the Future tense is put for the past as it is frequently and as on the contrary the past tense is oft put for the Future mindful of his covenant o Which he made with Abraham and with his seed for ever whereby he obliged himself to be their God and to provide all necessaries for them 6 He hath shewed p Not onely by words but by his actions his people the power of his works q His mighty power in his works and especially in that which here follows that he may give them the heritage of the heathen r The land of Canaan which had been possessed and inherited by the heathens 7 The works of his hands s All that he doth either on the behalf of his people or against his or their enemies of both which sorts of works he spoke in the foregoing verse are verity and judgment t Are exactly agreeable to his word or promises and to the rules of justice * Psal. 19. 7. all his commandments u Either 1. his Laws given to the Israelites especially the Moral Law considered with its sanction the promises made to the observers of it and the threatnings denounced against transgressors Or 2. his works as it is in the first clause called his Commands because they are done by virtue of his decree and by his power and authority as in like manner God is said to command those blessings which he purposeth to give and doth effectually procure as Deut. 28. 8. Psal. 42. 9. 68. 28. 133. 3. and to command those creatures which he moveth and acteth as he pleaseth as 1 Kings 17. 4. Mat. 8. 27. are sure x Or faithful or certain constant and unchangeable as his Laws are being grounded upon the immurable rules of justice or equity infallible and irresistible as his counsels and ways are 8 * Isa. 40. 8. Mat. 5. 18. They â Heb. are established stand fast y Heb. They are established upon the sure foundations of truth and uprightness as it follows for ever and ever and are done z Constituted or ordered in truth and uprightness 9 He sent redemption a That deliverance out of Egypt which was a type and pledge of that greater and higher redemption by Christ. unto his people he hath commanded b i. e. Appointed or established firmly by his power and authority And so this word is oft used as Psal. 33. 9. 42. 9. 105. 31. 34. See also before on v. 7. the ground of which signification may be taken from hence that the command of a sufficient authority concerning any thing doth commonly establish and effect it his covenant for ever c Through all successive generations of his people to the end of the world for the Covenant is the same for substance in all and differeth onely in circumstances holy and reverend d Terrible to his enemies and venerable in his peoples eyes and holy in all his dealings with all men is his name 10 * Deut. 4. 6. Job 28. 28. Prov. 1. 7. 9. 10. Eccles. 12. 13. The fear of the LORD e Piety or true Religion which consists in the fear or worship and service of God is the beginning of wisdom f Is the onely foundation of and introduction to all true wisdom Or is the chief part of wisdom those things which are most excellent in their kinds being oft said to be first to wit in dignity as Numb 24. 20. Deut. 18. 4 c. and in other Authors And the first command Mark 12. 28. is called the greatest command Mat. 22. 36. â Or good success a good understanding have all they â Heb. that do them Psal. 19. 9. that do his commandments g Heb. that do them to wit Gods commands or the things which the fear of God requireth his praise endureth for ever PSAL. CXII This Psalm containeth a description of a good mans gracious disposition and carriage as also of his blessed condition even in this life as well as in the next 1 * Heb. Hallelujah PRaise ye the LORD Blessed is the man that feareth the LORD a The fear of God as it is mans onely wisdom Psal. 111. 10. so it is his onely way to true happiness that delighted greatly b Who makes it his chief delight care and business to study and obey Gods commandments in his commandments c He intimates that zeal and fervency in Gods service is essential to true piety 2 His seed shall be mighty upon earth the generation d i. e. The posterity as this word is oft used as Levit. 23. 43. Numb 9. 10 c. called his seed in the former branch of the upright shall be blessed 3 Wealth and riches shall be in his house e Possessed by him whilst he lives and continued in his family after his death and his righteousness f i. e. The fruit or reward of his righteousness which is Gods blessing upon his estate for the work is oft put
to you by my mouth See on Chap. 3. 1. 3. For I was â Heb. a Son to my Father my fathers son d In a special manner his best-beloved Son and designed to be his Successor in the Throne * 1 Chr. 29. 1. tender e Young and tender in years and capable of any impressions and tenderly educated and onely beloved f Heb. onely or the onely Son Or rather because Bathsheba seems to have had other Sons 1 Chro. 5. 1. as an onely Son as dearly beloved as an onely Son in which sense this Title is given to Isaac Gen. 22. 2. 12 16. though he had another Son and to others And all these circumstances are mentioned to shew the necessity and great benefit of wholesome instruction which his Royal Parents would not neglect no not in his tender years and thereby to prepare and excite them by his example to receive instruction in the sight of my mother 4. * 1 Chr. 28. 9. He taught me also and said unto me g The following Verses at least as far as the Tenth Verse are propounded as the words of David that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels Let thine heart retain my words * Ch. 7. 2. keep my commandments and live h i. e. Thou shalt live It is a promise in the form of a command as Chap. 3. 25. 5. Get wisdom get understanding forget it not neither decline from the words of my mouth i From the belief and practice of my Word 6. Forsake her not and she shall preserve thee love her k He intimates that it is not enough to do what is good which may somtimes proceed from worldly or sinful Motives but that we must have a sincere and fervent love to it and she shall keep thee 7. Wisdom is the principal thing l The most excellent of all possessions therefore get wisdom and with all m Even with the price of all though it cost thee the loss of all which thou hast Or in or among all Whilst you labour for other things do not neglect this thy â Or substance Ch. 23. 23. getting get understanding 8. Exalt her n Let her have thine highest esteem and affection and she shall promote thee she shall bring thee to honour o Both with God and men which Solomon knew by experience when thou dost embrace her 9. She shall give to thine head * Ch. 1. 9. an ornament of grace p i. e. An acceptable or beautiful ornament such as they used to put upon their heads â Or she shall compass thee with a Crown of Glory a crown of glory shall she deliver to thee 10. Hear O my son and receive my sayings and the years of thy life shall be many 11. I have taught thee in the way of wisdom q Either 1. which precureth Wisdom Or 2. which Wisdom directeth thee to walk in I have led thee in right paths 12. When thou goest thy steps shall not be straitned r Thou shalt manage thine affairs with great facility and safety and success It is a Metaphor from those who walk in a strait and uneven path where they are apt to stumble and fall * Ps. 91. 11 12. Ch. 3. 23. and when thou runnest thou shalt not stumble s Not miscarry 13. * Ch. 3. 18. Take fast hold of instruction let her not go keep her for she is thy life t The conducter and preserver and comfort of thy life 14. * Ps. 1. 1. Ch. 1. 10. 15. Enter not into the path of the wicked u Avoid their courses and company and go not * in the way of evil men x Do not proceed further If thou hast unadvisedly entred into it do not persist in it but get thee speedily out of it 15. Avoid it pass not by it y Keep at a great distance from it Compare Iob 22. 23 Prov. 5. 8. turn from it z Shun all occasions of sin and pass away 16 For they sleep not a They cannot compose themselves to sleep with quietness and satisaction to their own minds except they have done mischief and their sleep is taken away unless they cause some to fall b Into their own Snares either into sin or into mischief 17. For they eat the bread of wickedness c The sense is either 1. Wickedness is as necessary and as pleasant to them as their Bread Which suits well with the former Verse Or 2. They live wholly upon what they get by wicked courses Which gives the reason of what he last said why they could not sleep without prey and drink the wine of violence d i. e. Gotten by violence See on the former Clause 18. But the path of the just is as the shining light e The common course of their lives or actions is pure and spotless clear and certain safe and comfortable as light is that shineth more and more unto the perfect day f Just men do daily more and more grow in knowledge and grace and consolation until all be perfected and swallowed up in glory 19. The way of the wicked is as darkness g Full of gross ignorance and errour of uncertainty and confusion of wickedness of danger and misery all which come under the name of darkness in Scripture use and suit well with the context they know not at what they stumble h Heb. shall stumble Though they are always in danger yet they are always secure and do not discern their danger nor the cause or manner or time of their ruine till they be surprized with it 20. My Son attend to my words incline thine ear unto my sayings 21. * Ch. 3. 3 21. Let them not depart from thine eyes keep them in the midst of thine heart i Heartily love them and stedfastly retain them 22. For they are life unto those that find them and * Chap. 3. 8. â Heb. Mediâ⦠health to all their flesh 23. Keep thy heart k Thy mind and thoughts and especially the will and affections which are the more immediate and effectual cause of all mens actions â ãâã above ãâã keeping with all diligence for out of it are the issues of life l From thence proceed all the actions as of the natural so of the Spiritual life which lead to Eternal life and happiness as on the contrary all evil actions tending to Death spring from thence which is here implied 24. Put away from thee â Heb. frowâ⦠of ââ¦th and ãâã of ãâã a froward mouth m All sorts of sinful words which proceed from and discover an evil Heart and perverse lips put far from thee 25. Let thine Eyes look right on n Direct all thine actions by a good intention to a right end and keep
punishment upon himself either from God or Men. shall suffer punishment for if thou deliver him q If either a Parent or another person provoked by him forbear to punish him He turneth his speech to the party as is usual in Scripture and in other Authors yet thou must â Heb. add do it again r Heb. thou must add to wit to deliver him again and again as oft as he shall offend or thou wilt add or encrease to wit his wrath which thou shouldst subdue 20 Hear counsel receive instruction that thou mayest be wise in * Psal. 55. 23. thy latter end s Before thy Death come Which he adds not exclusively as if he ought not to be wise before but Emphatically to shew that how foolishly soever he had spent his former and younger years it highly concerned him to be wise before it was too late or before Death came 21 * Job 23. 13. Psal. 33. 10 11. Chap. 16. 1 9. Isa. 46. 10. Heb. 6. 17. There are many devices in a mans heart t Understand out of the opposite Clause which shall not stand but be disappointed nevertheless the counsel of the Lord u His eternal and unchangeable and most wise Decree which oft-times contradicts and always over-rules the designs and purposes of men that shall stand x i. e. Be certainly fulfilled as this Phrase is used Ier. 44. 28 29. and elsewhere 22 The desire of a man y Either 1. of any or every Man All men desire and it is desirable to be in a capacity of being kind and bountiful to others whereby they gain love and honour and many other great advantages Or 2. of the poor man expressed in the next Clause The hearty will or desire of being kind or liberal to others in necessity is all the kindness which a poor Man can shew and is accepted by God and should be owned by men as a real kindness Compare 2 Cor. â⦠12. Or 3. of the rich Man as may be gathered from the opposition of this Man to the poor Man in the following Clause such Ellipses being very common in this Book as hath been noted again and again So the sense may be this There be a sort of rich men all whose kindness and charity consists in good desires and well-wishes to Persons in misery saying to them depart in pââ¦ace be ye warmed and filled but not giving them those things which are needful as it is expressed Iam. 2. 16. And this sense seems to agree very well with the following Clause But being singular in this exposition I submit it to the judicious Reader is his kindness and a poor man z Who is not able to give what he desires to do is better than a liar a Than a rich Man who feeds the poor with good words and fair promises but doth not perform what he pretends and is able to do 23 The fear of the LORD tendeth to life and he that hath it shall abide satisfied b shall want nothing and shall be fully contented with God's favour and blessing With any destructive affliction he shall not be visited with evil c. 24 * ãâã 1â⦠1â⦠ãâã 13. 15. A slothful man hideth his hand in his bosom d Either to keep it warm in cold Weather Or to give it rest being loth to oppress it with the labour of any action It is a sarcastical Hyperbole and will not so much as bring it to his mouth again e To wit to feed himself he expects that the Meat should drop into his Mouth 25 * ãâã 21. 11. smite a scorner f An obstinate and impudent Transgressor who rejects and scorns all admonitions and therefore is to be taught with blows and the simple g Who sin through ignorance and imprudence and infirmity being possibly drawn to sin by the scorners evil counsel or example â ãâã will be ãâã will beware and reprove one that hath understanding and he will understand knowledg h A verbal reproof will be more effectual for his reformation than the severest punishments will be to a scorner 26 He that wasteth his father i i. e. His Fathers estate by unjust or riotous courses and chaseth away his mother k Causeth her to avoid and abhor his presence and society and to go from the House where he is is a son that causeth shame and bringeth reproach l Both to himself and to his Parents and Family But this Verse may very well be rendred otherwise the last words being made the subject of the Proposition as is usual in Scripture A Son that causeth shame and bringeth reproach upon himself and his friends by wicked ways wasteth his Fathers estate and health and comfort and chaseth or driveth away his Mother These are the effects of his wickedness 27 Cease my son to hear the instruction that causeth to err from the words of knowledg m If thou hast formerly yet do not now any longer hearken to those false Doctrines or evil counsels which tend to withdraw thee from the belief or practice of God's holy Word 28 â ãâã a witâ⦠of Beliââ¦l An ungodly witness scorneth judgmen n Hath no reverence to the place of Justice nor to the presence of God there nor to that Sacred and Solemn Work of executing Judgment but in spight of all gives in a false Testimony and the mouth of the wicked devoureth iniquity o Uttereth wickedness with as great greediness and delight and ease as they swallow down delicious Meats and Drinks Compare Iob 15. 16. 29 Judgments are prepared p Either by men or at least by God although they be deferred for a time yet they are treasured up for them and shall infallibly be inflicted upon them for scorners and stripes for the back of fools CHAP. XX. 1 WIne is a mocker a Wine immoderately drunk makes men mockers or scoffers at God and men Compare Hos. 7. 5. strong drink is raging b Makes men full of rage and passion and whosoever is deceived thereby is not wiââ¦e c Is a Fool or a mad Man because he depriveth himself of the use of his reason 2 * Ch. 16. 14. 19. 12. The fear of a King d Passively taken the terror which the wrath of a King causeth by comparing this with Ch. 19. 12. is as the roaring of a lion whoso provoketh him to anger sinneth against his own soul e Exposeth himself to manifest danger of Death 3 * Ch. 17. 14. It is an honour to a man to cease from strife f Either to prevent it or if it be begun to put an end to it which although proud and profane Persons esteem dishonourable to them is indeed their glory because it is an evidence of their great wisdom and power over their passions and of their respect and obedience to their Soveraign Lord in
Book Ch. 13. 9. 24. 20. as also Iob 21. 17. whereas the Plowing of the wicked is a Phrase not elsewhere used And this seems best to agree with the Context for by their Lamp he seems to understand all their pomp and glory that worldly greatness and Prosperity which is the Fewel of their Pride and therefore is most fitly joyned with it of the wicked is sin l It is by them turned into sin and made the occasion of much wickedness The whole Verse may be thus rendred An high look and a proud Heart which is the light or glory of the wicked i. e. wherein they glory esteeming it magnanimity or gallantry of spirit is sin i. e. is a great and grievous sin And in this manner the learned Mercer renders the Verse save onely that he translates the Hebrew word Nir the Plowing 5 * Chap. 10. 4 The thoughts of the diligent m Who carefully and industriously prosecutes what he hath wisely contrived and resolved tend onely to plenteousness but of every one that is hasty n Who manageth his affairs rashly without due consideration onely to want o Is likely to bring himself to po verty 6 * Ch. 10. 2. 13. 11. The getting of treasures by a lying tongue p By false-witness-bearing or by any other false or deceitful words or actions whereby many men get riches is a vanity tossed to and fro q Is like the Chaff or Smoak driven away by the Wind it is neither satisfactory nor durable but quickly vanisheth away as hath been frequently observed of Estates ill-gotten of them that seek death r Not designedly but eventually that take those courses which will bring Death or Destruction upon them or theirs 7 The robbery of the wicked shall â Heb. saw them or dwell with them destroy them s The injury which they do to others shall either by God or men be returned upon their own heads because they refuse to do judgment t They wilfully and obstinatly give up themselves to unrighteous practices 8 The way u The course of his life of man x Of every Man of Man by Nature and in his corrupt estate of a wicked or impure man to whom the pure is opposed in the next Clause is froward and strange y Estranged from God and from Man's primitive Integrity and from the rule of his actions Reason and Scripture in which respects wicked men are called strangers Psal. 54. 3. Ezek. 44. 7. and elsewhere but as for the pure his work is right z But he whose Heart is pure and upright his conversation is agreeable to it 9 * Vers. 19. Ch. 19. 13. 25. 24. 27. 15. It is better to dwell a To wit alone in quietness as appears from the opposite clause in a corner of the house top b Of the roof of the House which in those Countries was flat and plain and habitable but was exposed to all the injuries of the Weather than with â Heb. a woman of contentions a brawling woman in a â Heb. an house of Society wide house c Or in a common House or an House of Society where Husband and Wise live together or which is capable of many Friends or Companies 10 * Jam. 4. 5. The soul of the wicked desireth evil d His Heart is fully and earnestly set in him as it is expressed Eccles. 8. 11. to do evil to work wickedness to do mischief to others to satisfie his own lusts though it be with injury of others his neighbour â Heb. is not favoured findeth no favour in his eyes e If he either dissuade him from his wickedness or stand in the way of his Lusts. He spares neither friend nor foe 11 * When the scorner is punished the simple f The honest or plainhearted man as Chap. 19. 25. where this whole verse for the substance of it is contained and explained is made wise and when the wise is instructed g Or prospers as this word is used Prov. 17. 8. and elsewhere So the sense of the verse is The simple learn Wisdom both from the punishment of wicked men and from the prosperity of good men he receiveth knowledg 12 The righteous man wisely considereth the house of the wicked h He looketh through its present Power and Glory which dazleth the Eyes of others unto that ruine to which it is designed but i Or now or that this being the thing which he wisely considereth God overthroweth k Or will overthrow in his due time though for a season he bear with them the wicked for their wickedness 13 * Mat. 18. 30 c. Whoso stoppeth his ears at the cry of the poor l When they cry out by reason of Oppression or want and beg relief from him he also shall cry himself m Unto God or Men in his straits which God will bring upon him but shall not be heard 14 * Ch. 17. 8. 18. 16. A gift n To a person loffended and angry with us as the following words shew in secret o Which makes it more acceptable for gifts openly given savour of ostentation in the giver and cause some shame or contempt to the receiver pacifieth anger and a reward in the bosom p Secretly conveyed into his bosom See on Prov. 17. 8. 18. 16. strong wrath 15 It is joy to the just q The sense is either 1. He is highly pleased and delighted with it Or 2. He reapeth much comfort and benefit by it which is opposed to the following destruction joy is put for matter or cause of joy to do judgment r To do what is just or good for this is opposed to working of iniquity but destruction s Or as others render it terror or horror opposite to joy shall be to the workers of iniquity 16 The man that wandereth out of the way of understanding t That forsaketh the rule of Gods word and walketh after his own Lusts. shall â Heb. rest remain in the congregation of the dead u Shall without Repentance be condemned to eternal Death or Damnation 17 He that loveth â Or sport pleasure x That gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures shall be a poor man y Takes the ready course to Poverty he that loveth wine and oil z Which are put for all delicious fare and luxurious feasting for Wine and Oil were much used in Feasts in those parts shall not be rich 18 * Ch. 11. 8. The wicked shall be a ransom for the righteous a The wicked shall be brought into those troubles which were either threatned by God or designed by wicked men against the righteous and by that means as by a ransom the righteous shall be delivered Thus
he was perfectly innocent it pleased God for other just and wise Reasons to punish him he hath put him to grief p God was the principal cause of all his sorrows and sufferings although mens sins were the deserving cause â Or when his soul shall make an offering â If thou shalt make his soul sin 2 Cor. 5. 21. 1 Pet. 2. 24. when thou shalt make his soul an offering for sin q When thou O God shalt make or have made thy Son a Sacrifice by giving him up to death for the attonement of mens sins His Soul is here put for his Life or for himself or his whole humane nature which was sacrificed his Soul being tormented with the sense of Gods Wrath and his Body crucified and Soul and Body separated by Death Or the words may be rendred When his soul shall make or have made itself an offering for sin whereby it may be implied that he did not lay down his Life by force but willingly he shall see his seed r His death shall be glorious to himself and highly beneficial to others for he shall have a numerous issue of Believers reconciled to God and saved by his death he shall prolong his days s He shall be raised to immortal Life and shall live and reign with God for ever he shall die no more Rom. 6. 9. and of his Kingdom there shall be no end Luk. 1. 33. and the pleasure of the LORD shall prosper in his hand t Gods gracious decree for the redemption and Salvation of Mankind shall be effectually carried on by his Ministry and Mediation 11 He shall see u He shall receive or enjoy as this word commonly signifies of the travel of his soul x The comfortable and blessed fruit of all his hard labours and grievous sufferings and shall be satisfied y He shall esteem his own and his Fathers Glory and the Salvation of his People an abundant recompence for all his Sufferings by his knowledg z Either 1. Actively by that knowledg of Gods Will and of the way of Salvation which is in him in its highest perfection and which by him is revealed unto men and by his Spirit is imprinted in the Minds and Hearts of his People so as to produce Faith and Obedience in them Or 2. Passively by the knowledg of him as my fear and thy fear are put for the fear of me and of thee Psal. 5. 7. Ier. 32. 40. Knowledg being here as it is most frequently in Scripture taken practically for that kind of Knowledge which worketh Faith and Love and Obedience to him So the sense is the same in both cases shall * Ch. 42. 1. 49. 3. my righteous servant a Which title is here given to Christ partly to vindicate him from those false imputations of wickedness which were fastened upon him by his Adversaries and which found the more belief because of his most grievous and unexampled Sufferings both from God and Men and partly to shew his fitness for this great work of justifying sinners because he was exactly holy and harmless and undefiled Heb. 7. 26. and fulfilled all righteousness according to his duty Mat. 3. 15. and therefore his person and performance must needs be acceptable to God and effectual for the justification of his People which was the great design of his coming into the World justifie b Acquit them from the guilt of their sins and all the dreadful consequences thereof For Iustification is here opposed to condemnation as appears from the following clause and from many other passages in this Chapter and as it is used in all places of Scripture one or two at most excepted where it is mentioned And Christ is said to justifie sinners meritoriously because he purchaseth and procureth it for us as God the Father is commonly said to do it authoritatively because he accepted the price paid by Christ for it and the pronunciation of the sentence of Absolution is referred to him in the Gospel Dispensation many c Which word is seasonably added partly by way of Restriction to shew that Christ will not justifie all but only such as believe in him and obey him and partly by way of Amplification to declare that this blessed priviledge shall not now be as hitherto it had in a manner been confined to Iudoea and the Jews but shall be conferred upon an innumerable company of all the Nations of the World for he shall bear their iniquities d For he shall satisfie the Justice and Law of God for them by bearing the punishments due to their sins and therefore by the principles of Reason and Justice they must be justified or acquitted otherwise the same debt should be twice required and paid 12 Therefore will I e God the Father the spectator and Judge of the Action or Combat divide him f Give him his share Or impart or give to him for this word is oft used without respect to any distribution or division as Deut. 4. 19. 29. 26. and elsewhere a portion g Which is very commodiously supplied out of the next clause where a word which answers to it the spoil is expressed with the great h Or among the great such as the great and mighty Potentates of the World use to have after a sharp Combat and a glorious Victory Though he be a very mean and obscure person as to his extraction and outward condition in the World yet he shall attain to as great a pitch of the Glory as the greatest Monarchs enjoy and he shall divide the spoil with the strong i The same thing is repeated in other words after the manner of prophetical Writers The sense of both clauses is That God will give him and he shall receive great and happy success in his glorious undertaking he shall conquer all his Enemies and lead Captivity Captive as is said Eph. 4. 8. and set up his universal and everlasting Kingdom in the World because he hath poured out his soul unto death k Because he willingly laid down his Life in Obedience to Gods Command Ioh. 10. 17 18. and in order to the Redemption of Mankind Death is here called a pouring out of the Soul or Life either because the Soul or Life which in living men is contained in the body is turned out of the Body by Death or to signifie the manner of Christs Death that it should be with the shedding of his Blood in which the Life of Man consists Levit. 17. 11 14. and he * Mar. 15. 28. Luk. 22. 37. was numbred with the transgressors l He was willing for Gods Glory and for Mans Good to be reproached and punished like a Malefactor in the same manner and place and betwixt two of them as is noted with reference to this place Mark 15. 27 28. and he bare the sin of many m Which was said v. 11.
beast they shall surely be put to death their blood shall be upon them 17 * chap. 18. 9 Deut. 27. 23. And if a man shall take his sister his fathers daughter or his mothers daughter and see her nakedness x Seeing is here understood either 1. properly and so God would cut off the occasions of further filthiness Or rather 2. improperly for touching her or lying with her for 1. the sence of seeing is oââ¦t put for other sences as for hearing Ger 42. 1. compared with Act. 7. 12. Exod. 2â⦠18. Rev. 1. 12. and for touching as Ioh. 2â⦠25 29. 2. that act is expressed by words parallel to this of seeing as by ãâã or discovering and by knowing Gen. 4. 1. 3. so it is directly explained in the following words ãâã ãâã uncovered ãâã ãâã ãâã which manifestly signifies lying with her â⦠it is not probable that an equal punishment ãâã ãâã ãâã ãâã ãâã ãâã ãâã dest sight and to the highest act of filthiness 5. nor seems there to be any reason why this crime should be restrained to this rather than to any other relations when it was as great yea a greater crime in some other relations and she see his nakedness it is a wicked thing and they shall be cut off in the sight of their people y i. e. Publickly for the terrour and caution of others he hath uncovered his sisters nakedness he shall bear his iniquity 18 * chap. 18. 19. See ch 15. 24. And if a man shall lie with a woman z Wittingly and willingly See on Lev. 15. 24. and 18. 19. having her sickness a i. e. her monethly infirmity and shall uncover her nakedness he hath â Heb. made naked discovered her fountain b Or her issue Thus the fountain of blood in Mark 5. 29. is the issue of blood Luk. 8. 44. the fountain put for the stream the cause for the effect which is common and she hath uncovered the fountain of her blood and both of them shall be cut off from among their people 19 * ch 18. 12 13. And thou shalt not uncover the nakedness of thy mothers sister nor of thy fathers sister for he uncovereth his near kin they shall bear their iniquity 20 * chap. 18. 14. And iâ⦠a man shall lie with his uncles wife he hath uncovered his uncles nakedness they shall bear their sin they shall die childless c i. e. Either shall be speedily cut off ere they can have a child by that incestuous conjunction that the remembrance of the fact may be blotted out or if this seem a less crime than most of the former incestuous mixtures because the relation is more remote and therefore the Magistrate shall forbear to punish it with death yet they shall either have no children from such an unlawful bed or their children shall die before them Hos. 9. 11 12. or shall not be reputed their genuine children but bastards and therefore excluded from the congregation of the Lord Deut. 23. 2. 21 * chap. 18. 16. And if a man shall take his brothers wife d Except in the case allowed by God Deut. 25. 5. it is â Heb. a separation an unclean thing e An abominable thing like the uncleanness of a menstruous woman which is oft expressed by this word Heb a separation or removing i. e. a thing deserving separation or exclusion from society with others or a thing to be removed out of sight or out of the world he hath uncovered his brothers nakedness they shall be childless 22 Ye shall therefore keep all my â chap. 18. 26. statutes and all my judgments and do them that the land whither I bring you to dwell therein * chap. 18. 25. spue you not out 23 And ye shall not walk in the manners of the nation which I cast out before you for they committed all these things and * Deut. 9. 5. therefore I abhorred them 24 But I have said unto you Ye shall inherit their land and I will give it unto you to possess it a land that floweth with milk and honey I am the LORD your God which have separated you from other people f By my special grace and favour vouchsafed to you above all people in glorious and miraculous works wrought for you and among you and in ordinances and other singular priviledges and blessings imparted to you all which calls for your special love and service 25 * chap. 11. 2. Deut. 14. 4. Ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean and ye shall not make your souls abominable by beast or by fowl or by any manner of living thing that â Or moveth creepeth on the ground which I have separated from you as unclean g i. e. As things which by my sentence I have made unclean and which you must avoid as such 26 And ye shall be holy unto me * Verse 7. chap. 19. 2. Peâ⦠1. 1â⦠1 for I the LORD am holy and have severed you from other people that ye should be mine 27 * Deut. 1â⦠10 11. 1 Sam 28. 7 8. A man also or woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones their blood shall be upon them CHAP. XXI 1 AND the LORD said unto Moses Speak unto the priests the sons of Aaron and say unto them * Ezek. 44. 25. There shall none be defiled for the dead a To wit by touching of the dead body or abiding in the same house with it or assisting at his funerals or eating of the funeral feast The reason of this law is evident because by such pollution they were excluded from converse with men to whom by their function they were to be serviceable upon all occasions and from the handling of holy things Num. 6. 6. and 19. 11 14 16. Deut. 26. 14. Hos. 9. 4. And God would hereby teach them and in them all successive Ministers of holy things that they ought so entirely to give themselves to the service of God that they ought to renounce all expressions of natural affections and all worldly employments so far as they are impediments to the discharge of their holy services See Lev. 10. 3 7. Deut. 33. 9. Mat. 8. 22. Hereby also God would beget in the people a greater reverence to the Priestly function and oblige the Priests to a greater degree of strictness and purity than other men among his people 2 But for his kin that is near unto him b Under which general expression his wife seems to be comprehended though she be not expressed in the following instances because from the mention of others more remote it was easie to gather that so near a relation was not excluded And hence it is noted as a peculiar and extraordinary case that Ezekiel who was a