both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
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 †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 Ezâ—…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 †Heb. a man 〈◊〉 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 〈◊〉 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
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 â—…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 †Or. â—…e that 〈◊〉 he that blasphemeth the Name of the LORD g This some make a distinct sin from 〈◊〉 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 †Or 〈◊〉 blasphemeth the name of the LORD shall be put to death 17 * Exod. 21. 12. Num. 35. 31. Deut. 10. 21. And he that †Heb. 〈◊〉 〈◊〉 of a 〈◊〉 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 †Heb. sâ—…l for sâ—…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 Iâ—…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 †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 †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
rams-skins and badgers-skins See Numb 4. 25. and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation 26 And the * Exod. 27. 9. hangings of the court and the * Exod. 27. 16. curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it t By which the Tabernacle was fastened to the pins and stretched out Exod. 35. 18. for all the service thereof 27 And of Kohath u This Family had many priviledges above the others Of that were Moses and Aaron and all the Priests They had the chief place about the Tabernacle and the care of the most holy things here below ver 31. and in the Land of Canaan they had twenty three Citieâ—… which were almost as many as both their brethren received See Ios. 21. was the family of the Amramite and the family of the Izharite and the family of the Hebronite and the family of the Uzzielite these are the families of the Kohathite 28 In the number of all the males from a month old and upward were eight thousand and six hundred keeping x Or keepers c. i. e. appointed for that work as soon as they were capable of it the charge of the sanctuary y i. e. Of those holy things contained in or nearly belonging to the sanctuary expressed verse 31. 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30 And the chief of the house of the father of the families of the Kohathite shall be Elizaphan the son of Uzziel 31 And their charge shall be the * Exod. 25. 1â—… ark and the * Exod. 25. 2â—… table and the * Exod. 25. 3â—… candlestick and * Exod. 27. 1. and 30. 1. the altars and the vessels of the sanctuary wherewith they minister and * Exod. 26. 3â—… the hanging z Which covered the most holy place for all other hangings belonging to the Gershonites and all the service thereof a i. e. All the other furniture belonging to it of which see Numb 4. 7 9 14. 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the High-priest whence he is called the second Priest 2 King 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions he was to perform his work 1 King 4. 4. and he had a superiority over all the rest of the Priests and Levites over the chief of the Levites c i. e. Over those three persons who were each the chief of their several families of whom see here ver 24 31 35. and have the oversight of them that keep the charge of the sanctuary 33 Of Merari was the family of the Mahlite and the family of the Mushite these are the families of Merari 34 And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of the tabernacle northward 36 And †Heb. 〈◊〉 〈◊〉 of the 〈◊〉 under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37 And the pillars of the court round about and their sockets and their pins and their cords d Therefore these were for another use than those mentioned verse 26. 38 But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead that charge which they were obliged to keep either by themselves or by others appointed by them if God had not committed it to those or for their good and service and benefit for their preservation as the word may be rendred and the stranger that cometh nigh shall be put to death 39 * See chap 62. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a month old and upward were twenty and two thousand f Obj. But if the partial numbers mentioned ver 22 28 34. be put together they make exactly 22300. Answ. The odd 300 are omitted here either according to the use of the Holy Scripture where in so great numbers small summes are commonly neglected or because they were the first-born of the Levites and therefore belonged to God already and so could not be given to him again instead of the other first-born See Levit. 27. 29. If this number of first-born seem very small to come from 22000 Levites it must be considered That onely such first-born are here named as were males and such as continued in their parents Families not such as had erected new families of their own Adde to this that God so ordered things by his wiâ—…e providence for divers weighty reasons that this Tribe should be much the least of all the Tribes as is evident by comparing the numbers of the other Tribes from twenty years old Numb 1. with the number of this from a moneth old and therefore it is not strange if the number of their first-born be less than in other Tribes Although if the other Tribes had been computed from a moneth old as this was their number of 600000 had probably been double or treble to that and consequently the number of their first-born being 22273 verse 43. would have been as unproportionable to their whole summe as this of 300 first-born Levites seems to their whole number And some adde that onely those first-born are numbred both in this and in the other Tribes which were born since they came out of Egypt when God challenged all the first-born to be his 40 And the LORD said unto Moses number all the first-born of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following from a month old and upward and take the number of their names 41 And thou shalt take the Levites for me I am the LORD in stead of all the first-born among the children of Israel h To wit such as are now alive of them but those which should be born of them hereafter are otherwise disposed and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God any more than the Levites themselves were but that they together with the Levites were to be presented before the Lord by way of acknowledgment that the Levites might be set apart for
for the Tribe they might give up part of their right to others with the Rulers consent as Iudah gave a share to Simeon and to Dan within his lot according to the names of the tribes of their fathers d i. e. The Lots shall go under the names of each tribe or each Patriarch they shall inherit 56 According to the lot shall the possession thereof be divided between many and few e i. e. That share which shall by Lot fall to each tribe shall be distributed to the several families and persons in such proportions as their numbers shall require 57 * Gen. 46. 11. Exod. 6. 16 17 18. 19. â—… Chro. 6. 1 16. And these are they that were numbred of the Levites of Gershon the family of the Gershonites of Kohath the family of the Kohathites of Merari the family of the Merarites 58 These are the families of the Levite f Which are here numbred by themselves because they were not to have a distinct share of the land whence it is that they are not so distinctly and exactly mentioned as the other tribes but confusedly and imperfectly some of them being wholly omitted here See Exod. 6. 17 18 19. the family of the Libnites the family of the Hebronites the family of the Mahlites the family of the Mushites the family of the Korhites and Kohath begat Amram 59 And the name of Amrams wife was * Exod. 2. 1 2. and 6. 20. Jochebed the daughter of Levi whom her mother g To wit Levi's wife which must necessarily be understood bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Miriam their sister 60 And unto Aaron was born Nadab and Abihu Eleazar and Ithamar 61 And * Lev. 10. â—… chap. 3. 4. 1 Chron. 24. â—… Nadab and Abihu died when they offered strange fire before the LORD 62 And those that were numbred of them were twenty and three thousand h One thousand more than they were Numb 3. 39. all males from a month old and upward i The reason of which different way of numbring see on Numb 3. 15. for they were not numbred among the children of Israel because there was no inheritance given them among the children of Israel 63 These are they that were numbred by Moses and Eleazar the priest who numbred the children of Israel in the plains of Moab by Jordan near Jericho 64 But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wilderness of Sinai 65 For the LORD had said of them They * chap. 14. 28 29. 1 Cor. 10. 5 6. shall surely die in the wilderness and there was not left a man of them i To wit of those who then murmured and rebelled against God as plainly appears both because this threatning and punishment is confined to those transgressours and because otherwise this had not been true for of those that were then numbred there were now left Eleazar and Ithamar and possibly many of the Levites and some others who being not guilty of that sin did not partake of their judgment Caleb and Ioshua are mentioned here as also Numb 14. not by way of exception as if these were murmurers which is utterly denied Numb 14. 24. but by way of opposition to signify that they though they were two of the spies and companions of them who were the chief authours and ringleaders of that mutiny yet they kept themselves from their sin and therefore God kept them from their plague and destruction as also he did some others for the same reason save Caleb the son of Jephunneh and Joshua the son of Nun. CHAP. XXVII 1 THen came the daughters of * chap. 26. 33. and 36. 11. Josh. 17. 3. Zelophehad a Perceiving that the males onely were numbred and that the land was to be divided to them onely they put in their claim for a share in their fathers inheritance the son of Hepher the son of Gilead the son of Machir the son of Manasseh of the families of Manasseh the son of Joseph and these are the names of his daughters Mahlah Noah and Hoglah and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the door of the tabernacle of the congregation b Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs which also was very convenient because they had frequent occasion of recourse to God for his assistance and direction therein saying 3 Our father * chap. 14. 35. and 26. 64 65. died in the wilderness and he was not in the company of them that gathered themselves together against the LORD * chap. 16. 1. in the company of Korah c Nor in any other rebellion of the people which must be understood because all of them are opposed to his own sin in which alone he is said to die But they mention this onely either 1. because he might possibly be accused to be guilty of this Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others Or 3. to gain the favour of Moses against whom that rebellion was more particularly directed and more desperately prosecuted than any other Or 4. because peradventure he died about that time and therefore might be presumed guilty of that crime Or rather 5. because that sin and as it may seem that onely of all the sins committed in the wilderness was of such a flagitious nature that God thought fit to extend the punishment not onely to the persons of those rebels but also to their children and families Numb 16. 27 32. as was usual in like cases as Deut. 13. 15. Ios. 7. 24. Whence it is noted as a singular priviledge granted to the children of Korah that they died not Numb 26. 11. whereas the children of their confederates died with them And this makes their argument here more proper and powerful that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances and therefore their claim was more just but died in his own sin d Either 1. for that sin mentioned Numb 14. which they call his own sin in opposition not to the rest of the people for it was a common sin but to his children i. e. the sin for which he alone was to suffer in his person and not in his posterity as God had appointed Numb 14. 33. Or rather 2. for his own personal sins for 1. these were more properly his own sins 2. it was a truth and that believed by the Iews that death was a punishment for mens own sins 3. the punishment
for all the rest He stood in the East and saw also Gilead which was in the Eastern part of the land and thence he saw the North and South and west and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea f i. e. The midland Sea which was the utmost bound of the land of promise on the west 3 And the south g i. e. The south quarter of the land of Iudah which is towards the salt sea which is described Num. 34. 3 4 5. Ios. 15. 1 2 3 4. as the western quarter of Iudah was described in the words next foregoing and the plain of the valley of Jericho h Or in which lies Iericho which was in the Tribe of Benjamin the city of palm-trees i i. e. Iericho so called both here and Iudg. 1. 16. and 3. 13. 2 Chron. 28. 15. from the multitude of Palm-trees which were in those parts as Iosephus and Straâ—… write From whence and the balm there growing it was called Iericho which signifies odoriserous or sweet smelling unto Zoar. 4 And the LORD said unto him * Gen. 〈◊〉 〈◊〉 and 13. 1â—… This is the land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed I have caused thee to see it with thine eyes k To wit by a miraculous power strengthning thy sight or making a clear representation of all these parts to thy view but thou shalt not go over thither 5 So Moses the servant of the LORD died there in the land of Moab l i. e. In the land which Israel took from the Amorites which antiently was the land of Moab according to the word of the LORD 6 And he m i. e. The Lord last mentioned buried him either immediately or by the ministery of Angels whereof Michael was the Chief or Prince Iude ver 9. buryed him in a valley in the land of Moab over-against Beth-Peor but no man knoweth of his sepulchre n i. e Of the particular place of the Valley where he was buried which God hid from the Israelites to prevent their Superstition and Idolatry to which he knew their great proneness And for this very reason the Devil endeavoured to have it known and contended with Michael about it Iude ver 9. And seeing God would not endure the worship of the Relicks or Tomb of so eminent a person as Moses was it is ridiculous to think God would permit this honour to be given to any of the succeeding Saints who were so far inferiour to him unto this day 7 And Moses was an hundred and twenty years old when he died his eye was not diâ—… nor his †Heb. 〈◊〉 natural force †Heb. 〈◊〉 abated o By a miraculous work of God in mercy to his Church and people 8 And the children of Israel wept for Moses in the plains of Moab thirty dayes p Which was the usual time of mourning for persons of high place and eminency See Gen. 50. 3 10. Num. 20. 29. For others seven days sufficed so the dayes of weeping and mourning for Moses were ended 9 And Joshua the son of Nun was full of the spirit of wisdom q And other gifts and graces too as appears from the History but Wisdom is mentioned as being most necessary for the Government to which he was now called for Moses had laid his hands upon him r Which God had appointed as a sign to Moses and Ioshua and the Israelites that this was the person whom he had appointed and qualified for his great work See Numb 27. 18 c. compare Gen. 48. 10. Numb 8. 10. and the children of Israel hearkned unto him and did as the LORD commanded Moses 10 And there arose not a prophet since in Israel like unto Moses s In the priviledges here following whom the LORD knew face to face t i. e. Whom God did so freely and familiarly and frequently converse with See on Exod. 33. 11. Numb 12. 8. Deut. 5. 4. 11 In all the signs u This is to be joyned either 1. with the words immediately foregoing as an eminent instance wherein God did know or acknowledge and own or converse so familiarly with Moses namely in the working of all his signs and wonders in Egypt where God spake to him so oft and sometimes even in Pharaohs presence and answered his requests so particularly and punctually whether he called for vengeance or for deliverance Or 2. With the more remote words there was none like unto Moses in regard of all the signs c. the words whom the Lord knew face to face coming in by way of parenthesis and the wonders which the LORD sent him to do in the land of Egypt to Pharaoh and to all his servants and to all his land 12 And in all that mighty hand and in all the great terror which Moses shewed in the sight of all Israel JOSHUA The ARGUMENT IT is not material to know who was the Pen-man of this Book whether Joshua as seems most probable from Chap. 24. 26. or some other holy Prophet It is sufficient that this Book was a part of the Holy Scriptures or Oracles of God committed to and carefully kept by the Jews and by them faithfully delivered to us as appears by the concurring Testimony of Christ and his Apostles who owned and approved of the same Holy Scriptures which the Church of the Jews did But this is certain that divers Passages in this Book were put into it after Joshua's death as Josh. 10. 13. compared with 2 Sam. 1. 18. and Josh. 19. 47. compared with Judg. 18. 1. and Josh. 24. 29 30. And such like Insertions have been observed in the five Books of Moses CHAP. I. NOW after the death of Moses a Either immediately after it or when the days of mourning for Moses were expired Ioshua was appointed and declared Moses his Successor in the Government before this time and therefore doubtless entred upon the Government instantly after his death and here he receives confirmation from God therein the servant of the LORD b This title is given to Moses here and v. 2. as also Deut. 34. 5. and is oft repeated not without cause partly to reflect Honour upon him partly to give Authority to his Laws and Writings in publishing whereof he only acted as Gods Servant in his name and stead and partly that the Israelites might not think of Moses above what was meet remembring that he was not the Lord himself but only the Lords Servant and therefore not to be worshipped nor yet to be too pertinaceously followed in all his Institutions when the Lord himself should come and abolish part of the Mosaical Dispensation it being but reasonable that he who was only a Servant in Gods house should give place to him who was the Son and Heir and Lord of it as Christ was See Heb. 3. 3 5
the Hebrew it is onely heard and may relate either to Solomon's Death or to the meeting which all the Tribes had appointed at Shechem for he was fled from the presence of king Solomon and Jeroboam dwelt in Egypt 3 That they sent and called him d When the People sent him word of Solomon's Death they also sent a summons for him to come to Shechem Or As soon as he had heard the tidings of Solomon's Death from others or from common Fame presently there came a solemn Message to him from the people who desired his presence and assistance as it seems probable from divers Motives some that they might translate the Kingdom from Rehoboam to him and others onely for this reason That the Presence and Countenance of a man of so great Interest and Reputation and one that had some Claim or Pretence upon the Kingdom might lay the greater obligation upon Rehoboam to grant their desires of ease and relief and Jeroboam and all the congregation of Israel came and spake unto Rehoboam saying 4 Thy father made our * Chap. 4. 7. yoke grievous e By heavy Taxes and Impositions not onely for the Temple and his Magnificent Buildings but for the Expences of his Numerous Court and of so many Wives and Concubines whose Luxury and Idolatry must needs be very costly And Solomon having so grosly forsaken God it is no wonder if he Oppressed the People and made their Yoke most grievous as they speak But here the Peoples perverseness is very observable both in this that they mention and aggravate onely the grievances of the Government but take no notice of the vast benefits which they received from it and in that that they mind nothing but their outward pressures and have no regard unto that Abominable Idolatry which he set up among them being it seemed either leavened with it by his pernicious Example or grown careless and negligent of all the concerns of Religion By which see how ripe they were all for those dreadful Judgments of God which are now hastening upon them now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us lighter and we will serve thee 5 And he said unto them Depart yet for three days then come again to me f Give me that time for deliberation and advice And the people departed 6 ¶ And king Rehoboam consulted with the old men that stood before Solomon his father g With Solomon's old Councellors whom Age and Experience of Men and Things and converse with such a King had made wise while he yet lived and said How do ye advise that I may answer this people 7 And they spake unto him saying If thou wilt be a servant unto this people this day h By complying with their desires and condescending to them for a season till the troubled humours be quieted and the opportunity they now have and some of them that seek for Sedition be gone and thou beest better stablished in thy Throne They use this expression as fore-seeing that some would disswade him from this course as servile or slavish and below the Majesty of a Prince and wilt serve them and i For that is Thy Service say they is not hard it is onely a few good words which it is as easie to give as bad ones answer them and speak good words to them then they will be thy servants for ever 8 But he forsook the counsel of the old men k Judging it unworthy of his Majesty and Authority and likely to encourage and increase the People in their Insolent Demands which they had given him and consulted with the young men l So called comparatively to the Old Men otherwise they were near 40 years old as the following words imply that were grown up with him m Which is added as the reason of his inclination to their Counsels because his daily converse with them and the likeness of their Age and Humour to his had engaged his Affections to them and that bribed his judgment as it commonly doth and which stood before him 9 And he said unto them What counsel give ye that we may answer this people who have spoken to me saying Make the yoke which thy father did put upon us lighter 10 And the young men that were grown up with him spake unto him saying Thus shalt thou speak unto this people that spake unto thee saying Thy father made our yoke heavy but make thou it lighter unto us thus shalt thou say unto them My little finger shall be thicker n Or rather is thicker and therefore stronger and more able to crush you if you proceed in these Mutinous Demands than his loyns in which is the principal Seat of Strength My father was young and weak and had many Enemies when he first took the Kingdom but I am the undoubted heir and I find the Kingdom by his wise Care far better setled and fortified against all Enemies Foreign or Domestick than he did than my fathers loins 11 And now whereas my father did lade you with an heavy yoke I will add to your yoke o i. e. Make it heavier and stronger both to punish your Petulancy and to curb and restrain you from Seditious Attempts my father hath chastised you with whips but I will chastise you with scorpions p i. e. With such Whips as will Sting you like Scorpions If you proceed in these courses I will most severely punish you for it 12 ¶ So Jeroboam and all the people came to Rehoboam the third day as the king had appointed saying Come to me again the third day 13 And the king answered the people ‡ Heb. hardly roughly and forsook the old mens counsel that they gave him 14 And spake to them after the course of the young men saying My father made your yoke heavy and I will add to your yoke my father also chastised you with whips but I will chastise you with scorpions 15 Wherefore the king hearkned not unto the people for * Judg. 14. 4. and 2 Chron. 10. 15. and 22. 7. and 25. 20. the ‡ Gr. the turning cause was from the LORD q Who gave up Rehoboam to so foolish and fatal a mistake and alienated the Peoples Affections from him and ordered all Circumstances by his Wise Providence to that end that he might perform his saying which the LORD * Chap. 11. 31. spake by Ahijah the Shilonite unto Jeroboam the son of Nebat 16 ¶ So when all Israel saw that the king hearkned not unto them the people answered the king saying What portion have we in David r i. e. In David's Family and Son we can expect no benefit or relief from him and therefore we renounce all Commerce with him and Subjection to him See 2 Sam. 20. 1. They named David rather than Rehoboam to signifie That they did Renounce not Rehoboam onely but all David's
4. That by his very outward Habit he might Represent Elias in whose Spirit and Power he came and he said It is Elijah the Tishbite 9 Then the king sent unto him a captain of fifty with his fifty and he went up to him and behold he sat on the top of an hill and he spake unto him Thou man of God k So he calls him in way of Scorn and Contempt q. d. Thou that vauntest as if thou wast more than a meer Man the king hath said Come down l The King Commands thee to come 〈◊〉 him which if thou refusest I am here to carry thee to him by Force 10 And Elijah answered and said unto the captain of fifty If I be a man of God then let fire come down from heaven and consume thee and thy fifty m Which desire did not proceed from a carnal and malicious Passion but from a pure Zeal to vindicate God's Name and Honour which was so horribly abused and from the motion of God's Spirit as is evident from God's miraculous Answer to his desire And therefore Christ doth not condemn this Fact of Elias but onely reproves his Disciples for their perverse Imitation of it from another Spirit and Principle and in a more unseasonable time Luke 9. 54 55. And there came down fire from heaven and consumed him and his fifty 11 Again also he sent unto him another captain of fifty with his fifty and he answered and said unto him O man of God Thus hath the king said Come down quickly n Wherein he discovers more Petulancy and Impudence than the former and shews how little he was moved or affrighted by the former Example 12 And Elijah answered and said unto them If I be a man of God let fire come down from heaven and consume thee and thy fiâ—…ty And the fire of God came down from heaven and consumed him and his fifty 13 ¶ And he sent again a captain of the third fifty with his fifty and the third captain of fifty went up and came and ‡ Heb. bowed fell on his knees before Elijah and ‡ Heb. prayed unto him besought him o Expressing both Reverence to his Person and a belief of his Power and a Dread of God's Judgments and said unto him O man of God I pray thee let my life and the life of these fifty thy servants be precious in thy sight 14 Behold there came fire down from heaven and burnt up the two captains of the former fifties with their fifties therefore let my life now be precious in thy fight 15 And the angel of the LORD said unto Elijah Go down with him be not afraid of him And he arose and went down with him unto the king p Not fearing the rage of the King nor of Iezabel nor of all their Forces Wherein he gives an eminent Example of his Faith and Obedience and withal of his growth in Grace since that time that he fled for fear of Iezabel 1 King 19. 3. 16 And he said unto him q To his very Face Nor durst the King lay hands upon him being daunted with the Prophets presence and great courage and confidence and affrighted by the late dreadful Evidence of his Power with God and over Men and withal struck with a Divine and extraordinary Terror Thus saith the LORD Forasmuch as thou hast sent messengers to inquire of Baal zebub the god of Ekron is it not because there is no God in Israel to inquire of his word therefore thou shalt not come down off that bed on which thou art gone up but shalt surely die 17 ¶ So he died according to the word of the LORD which Elijah had spoken and Jehoram r His Brother Chap. 3. 1. for he had no son to Succeed him as it here follows reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah s Other Passages of Scripture seem to close with this as that Ahaziah who reigned but two years begun his Reign in Iehoshaphats seventeenth year 1 King 22. 51. and therefore this Iehoram must begin his Reign in Iehoshaphats Nineteenth Year and therefore before the Reign of Iehoram Iehoshaphat's Son and that Iehoram the son of Iehoshaphat began to reign in the fifth year of Ioram Ahabs son 2 King 8. 16. Answ. These difficulties are easily resolved by this consideration That it was an usual Practise among Kings in former Ages to make their Sons sometimes their Viceroys and Deputies in the Administration of the Kingdom and sometimes formally Kings in Conjunction with themselves and whilst they lived whereof there are instances both in Prophane History among the Persians Greeks and Romans and in the Sacred Scripture as in David 1 Chron. 23. 1. and 29. 22. in Uzziah 2 Chron. 26. 21. and to come close to the point in Iehoshaphat 2. King 8. 16. who in his Seventeenth year when he went to Ahab and with him to Ramoth-Gilead appointed his Son Iehoram his Vice-roy and in case of his Death his Successor In the Second Year from that time when Iehoram was thus made Vice-King in his Fathers stead and absence this Iehoram Ahab's son began to Reign and in the fifth year of the reign of this Ioram son of Ahab which was about the Twenty fourth Year of Iehoshaphat's Reign Iehoram the son of Iehoshaphat was formerly made king of Iudah together with his Father or whilest Iehoshaphat lived and was king of Iudah also And â—…o all the places agree To which some add that this Verse or this part of it wherein the difficulty consists is wanting in some ancient Copies and is omitted by the LXX Interpreters which is far more prudent and pious to grant than upon such Chronological difficulties to question the Truth and Divinity of the Holy Scriptures because he had no son 18 Now the rest of the acts of Ahaziah which he did are they not written in the book of the chronicles of the kings of Israel CHAP. II. AND it came to pass when the LORD would take up Elijah into heaven by a whirlwind that Elijah went with Elisha from Gilgal a This he desires Either 1. That he being left alone might better prepare himself for his great Change Or 2. Out of his Humility and Modesty he desired no Witnesses of his Glorious Removal and no Fame and Glory from it Or 3. Out of Indulgence to Elisha that he might not be overwhelmed with Grief at so sad a sight Or 4. That he might trie his Love and whet his desire to accompany him it being highly convenient for God's honour and the Churches good which Elijah sought above all things that there should be Witnesses of so glorious a Translation 2 And Elijah said unto Elisha Tarry here I pray thee for the LORD hath sent me to Bethel b Which was truth but not the whole truth for he was to go a far longer Journey But he was first to go
‖ 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 〈◊〉 〈◊〉 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 †〈…〉 None ought to carry the * 〈…〉 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 ‖ Or 〈◊〉 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 * 〈◊〉 25. 14. 〈◊〉 â—… 15. 〈◊〉 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 †〈…〉 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 * 〈◊〉 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 ‖ Or 〈◊〉 the 〈◊〉 〈◊〉 over on the Sheminith q See on v. 20. to
Sacred Treasures for future Occasions there being mention of the great treasures left by David even in other Authors But some Learned Men make these Talents far less than those in Moses his Time and they conceive that as there were two sorts of Shekels both of Gold and Silver the common and the sacred Shekel whereof the latter is commonly thought to be double to the former so also there were Talents of divers kinds and values For the Hebrew word kikkar which is rendred a Talent properly signifies onely a Mass or a Piece as it is used Exod. 29. 23. 1 Sam. 2. 36. Zech. 5. 7. So it may indifferently denote either a greater or a lesser Piece And this is certain and observed by two Ancient and most Learned Writers 〈◊〉 and Pollux and by others that a Talent among the Greeks and Romans sometimes notes but a small quantity and that a Talent of Gold contains onely six Drams And Homer in his Ileads amongst other things of no great value which are propounded as Rewards to the Conqueror at a solemn and publick Exercise a Bondwoman an Horse and a Pot mentions two Talents of Gold which plainly shews that in his Time which was after the building of this Temple Talents of Gold were very far Inferiour in quantity and price to what they had been in former Ages And Iosephus a Iew and therefore the more Competent Judge of these things speaking of this very thing for 100000 Talents of Gold here mentioned he puts 10000 and for 1000000 Talents of Silver he puts 100000 either because the Talents in Moses his time were of ten times more Bulk and Price than in Davids and Solomons time and therefore these Talents reduced to them amounted to no greater Sum or because he read so in his Copy of the Hebrew Bible And certainly it is infinitely more tolerable and reasonable to suppose that there is a mistake here in the generality of the present Copies of the Hebrew Bible through the Errour of the Scribe which being onely in a numeral and historical Passage might happen without Impeachment to the Care of Gods Providence which hath so miraculously preserved all the most Important and Substantial parts of Scripture as hath been formerly said than upon such Pretences to deny the Truth and Divine Original and Authority of the Holy Scriptures Add to this that all the Gold then used was not of equal worth and purity as appears both by the special Commendation given to some sorts of Gold in divers parts of Scripture and particularly by the Difference observed in this very History between the Gold and Gold which David gave for this use whereof one little part being distinctively called pure Gold and refined Gold 1 Chron. 28. 17 18. it is sufficiently implied that all the rest of the Gold was not refined nor pure which might greatly diminish the Worth of it for in what degree it was impure or allayed with other things in those Times and Places we cannot know at this Distance And therefore we cannot make a true Estimate what those Talents of Gold did amount to in our Value and a thousand thousand talents of silver p Just as much in Silver as in Gold for this is known and agreed that the Proportion of Gold to Silver is Ten to One. and of brass and iron without * As 〈◊〉 3. weight for it is in abundance timber also and stone have I prepared and thou mayest add thereto 15 Moreover there are workmen with thee in abundance hewers and ‖ That is ma sons and carpenters workers of stone and timber and all manner of cunning men for every manner of work 16 Of the gold the silver and the brass and the iron there is no number Arise therefore and be doing q To wit when thou shalt come to the Throne in my stead and the LORD be with thee 17 David also commanded all the princes of Israel to help Solomon his son saying 18 Is not the LORD your God with you and hath he not given you rest on every side for he hath given the inhabitants of the land into mine hand and the land is subdued before the LORD and before his people r Either 1. It is brought under the Command of God and of you his People all the Enemies of God and of Israel in it or near it being now perfectly subdued Or 2. It is really subdued whereof both God and your own Eyes are Witnesses 19 Now set your heart and your soul to seek the LORD your God arise therefore and build ye the sanctuary of the LORD God to bring the ark of the covenant of the LORD and the holy vessels of God into the house that is to be built to the name of the LORD CHAP. XXIII 1 SO when David was old and full of days he made * 1 Kin. 1. 33. 39. Ch. 28. 5. Solomon his son king over Israel a Not that he did resign the Kingdom to him but that he declared his Mind concerning his Succession into the Throne after his death As David himself is called King 1 Sam. 16. 1. because he was appointed and anointed to be King after Sauls death though till then he was onely a Subiect 2 And he gathered together all the princes of Israel with the priests and the Levites b Partly to declare Gods Mind and his own Will that Solomon should be his Successor and so to cut off the Claims and Pretences which others of his Sons might make to the Crown and partly to acquaint them with those Directions which he had received from God by the Spirit as appears from ch 28. 11 c. concerning the Establishment of a new Order and Method in the Ministration of the Priests and Levites in the Temple 3 Now the Levites were numbred from the age of * Numb 4. 3. thirty years and upward c Not onely till fifty as it was appointed Num. 4. 2 3. but even till their Death For that was but a Temporary Law grounded upon a special Reason because the Levites were employed in carrying the Tabernacle and Sacred Vessels from place to place and therefore God would have them freed from those Burdens when they came to feel the Infirmities of Age Which Reason wholly ceasing upon the Building of the Temple and their Work being far easier than it had been and their Service being more a Priviledge than a Burden their time of Service is justly and fitly prolonged and their numbers by their polls man by man was thirty and eight thousand 4 Of which twenty and four thousand were ‖ Or or to oversee to set forward the work of the house of the LORD d i. e. To take care that all the Work of the Temple about Sacrifices and other Parts or Means of Gods Service should be punctually and diligently performed either by themselves or others Which they were not to do all at once but by Courses 1000 at a
wit his Consumâ—…tion and utter Destruction which was making haste towards him Or 2 God of whom he hitherto spoke in the second Person and now in the third Person such changes of persons being very frequent in poetical Writings such as this is So he continueth the former Discourse and as before he mentioned Gods severe Enquiry into his ways and Sentence against him so here he describes the Consequence and dreadful Execution of it upon him He i. e. God consumeth for the Verb is Active me as rottenness consumeth that in which it is or as a rotten thing is consumed and as a Moth which eateth a Garment as a rotten thing consumeth as a Garment that is Moth-eaten CHAP. XIV 1. MAn that is born of a Woman a This expression is here used either 1. To intimate the cause of Mans Misery that he was born of Woman a weak Creature 1 Pet. 3. 7. and withal corrupt and sinful and of that Sex by which sin and all calamity was brought into the world See Ch. 15. 14. Gen. 3. 17. 1 Tim. 2. 13 4. Or 2. To note the Universality of the thing Every man every Mothers Son as we use to speak Mens Fathers are oft times unknown and uncertain but their Mothers are always definite and certain One man was then to be born and afterwards was born without an earthly Father to wit our Lord and Saviour Christ but no man was ever born without a Mother is †Heb. 〈◊〉 〈◊〉 days of few days b A short liv'd Creature in himself and therefore needs no violent hand to cut him off because he withereth so soon of his own accord and * Eccles. 2. 23. full of trouble c And therefore a fitter Object for divine Compassion than for his â—…ury or severity He chiefly intendeth himself but he expresseth it thus generally partly to relieve himself with the thoughts of the common Calamities of Mankind and partly to move God with the consideration of the frailty and misery of humane Nature and consequently of his condition 2. * Chap. â—… 9. Pâ—… 90. 5 6. 102. 11. 103. 15. 144. 4. Isa. 4â—… 6. Jam. 1. 10 11. 1 Pet. 1. â—…4 He cometh forth d Out of his Mothers Womb Ch. 1. 21. like a Flower e Which quickly groweth up and maketh a fair shew but soon withereth or is cut down and is cut down he fleeth also as a shadow f Which being made by the Sun follows its motions and is in perpetual variation until at last it quite vanish and disappear and continueth not 3. And dost thou open thine Eyes upon such an one g Either 1. To take thought or care about him Or rather 2. To observe all his ways that thou maist find cause of Punishment He is not a fit match for thee It is below thee to contend with him and to use thy infinite Wisdom and Power to crush him This seems best to suit with the scope and context and bringest me into judgment with thee h i. e. Pleadest with me by thy Judgments and thereby in a manner forcest me to plead with thee without granting me those Two necessary and favourable conditions expressed Ch. 13. 20 21. 4. †Heb. 〈◊〉 will give Who * Gen. 5. 3. Psal. 51. 5. Joh. 3. 6. Rom. 5. 12. Ephes. 2. 3. can bring a clean thing out of an unclean i I do not say I am clean as Zophar pretendeth Ch. 11. 4. but confess that I am a very unclean Creature and therefore liable to thy Justice if thou wiltst deal rigorously with me but remember that this is not my peculiar case but the common lot of every Man who coming from sinful Parents and being infected with original Corruption must unavoidably be unclean Why then doest thou inflict such peculiar and extraordinary Judgments upon me for that which is common to all men And although my original Corruption do not excuse my actual Sins yet I hope it may procure some mitigation to my punishments and move thy divine Pitty which oft sheweth itself upon such occasions See Gen. 8. 21. Not one k i. e. No man can cleanse himself or any other from all sin See 1 Kin. 8. 46. Psal. 14. 3. Eccles. 7. 21. This is the Prorogative of thy Grace which therefore I humbly implore of thee 5. Seeing his days l The days or as it follows months of his Life are determined m Are by thy Sentence and Decree limited to a certain period the number of his Months are †Ch. 7. 1. with thee n i. e. Exactly known to thee Or in thy power and disposal thou hast appointed his bounds that he cannot pass o Thou hast appointed a certain end of his days beyond which he cannot prolong his Life And therefore let this short Life and unavoidable Death suffice for mans punishment and do not add further and sorer Calamities 6. * Ch. 7. 16 19. Turn from him p Withdraw thine afflicting Hand from him that he may †Heb. 〈◊〉 rest q That he may have some present comfort and ease Or and let it cease to wit the affliction which is sufficiently implied Others and let him cease to wit to live i. e. Take away my life But that seems not to agree with the following clause of this Verse nor with the succeeding Verses till he shall accomplish as * Chap. â—… 1. an hireling his day r Give him some respite till he finish his course and come to the period of his Life which thou hast allotted to him as a man appoints a set time to a mercenary servant 7. For there is hope of a Tree if it be cut down that it will sprout again s But man though a far nobler Creature is in a much worse condition and when once he loseth this present and Worldly Life he never recovers it Therefore shew some pity to him and give him some Comfort whilest he lives and that the tender branch thereof will not cease 8. Though the root thereof wax old t Begin to wither and decay in the Earth and the stock thereof die u To wit in outward appearance in the †〈◊〉 ground 9. Yet through the sent of Water x i. e. By means of Water Sent or Smell is figuratively ascribed to a Tree it will bud and bring forth boughs like a Plant y Like a Tree newly planted 10. But man dieth and †〈…〉 wasteth away z His body by degrees rotting away Or and is cut off as this word is used Exod. 17. 13. Isa. 14. 12. yea man giveth up the Ghost and where is he a i. e. He is no where or he is not to wit in this World as that Phrase is commonly used See Iob 3. 16. 7. 8 21. 11. As the Waters fail from the Sea and the flood decayeth and drieth up b
7 For they have devoured Jacob l The posterity of Iacob whom thou didst love and with whom and his Seed thou madest a sure and everlasting Covenant whereby thou didst ingage thy self to be an enemy to their enemies Exod. 23. 22. Besides thou haâ—…est cruelty especially when the wicked devour those who are more righteous than themselves Habak 1. 13. and laid waste his dwelling place 8 * Isa. 64. 9 O remember not against us ‖ Or the iniquities of them that were before us former iniquities m The sins committed by our Forefathers and by us who have filled up the measure of their sins for which we confess thou hast most righteously brought this desolating judgment upon us let thy tender mercies n Upon which all our confidence is fixed for merit and righteousness we have none See Dan. 9 7 9. speedily prevent us o Prevent our utter extirpation which we have deserved and have great reason to expect for we are brought very low p Past the hopes of all humane help and therefore the glory or our deliverance will be wholly thine 9 Help us O God of our salvation q From whom we have oft received and from whom alone we now expect salvation for the glory of thy name r Which is now obscured by the insolency and blasphemy of thine enemies who ascribe this Conquest to their Idols and triumph over thee no less than over thy people as one unable to deliver them out of their hands See Dan. 3. 15. and deliver us and †Heb. attone or expiate purge away our sins for thy names sake 10 * Psal. 42. 10. and 115. 2. Wherefore should the heathen say Where is their God! s He whom they served and of whom they boasted He is lost and gone or grown impotent or idle Let him be known among the heathen t By the expectation of his judgments upon them according to Psal. 9. 16. in our sight u That we may live to see it and praise thy name for it by the †Heb. vengeance revenging of the blood of thy servants which is shed 11 Let * the sighing of the prisoner u Of thy poor people now in prison or at least in captivity come Psal. 102. 20. before thee according to the greatness of †Heb. thine arm thy power †Heb. reserve the children of death preserve thou those that are appointed to die x Heb. the children of death i. e. Which were either designed to death or in manifest danger of it as being wholly in the power of their cruel and barbarous enemies 12 And render unto our neighbours sevenfold into their bosom y i. e. Either 1. Abundantly as this Phrase notes Isa. 65. 6 7. Ier. 32. 18. Luke 6. 38. Or 2. Sensibly so as it may come home to them and fall heavily upon them in their own persons there reproach wherewith they have reproached thee z As impotent or unfaithful or unmerciful to his own people So they intimate that this dedesire did not proceed from a revengeful mind but from a due sence of God's favour O Lord. 13 * Psal. 9â—… 7. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise †Heb. to generation and generation to all generations PSAL. LXXX The ARGUMENT This Psalm was Composed either 1. Upon the same ocasion with the former to wit the destruction of Jerusalem by the Chaldaeans as most conceive Which yet seems not probable because here is no mention of the Temple nor of Jerusalem as there is in the foregoing Psalm nor of the Tribe of Judah which was most concerned in that desolation but of Joseph Verse 1. and of the Tribes of Ephraim and Manasseh which were carried captive long before that time nor do the expressions of this Psalm import such a desolating judgment as those of the former do Or 2. Upon occasion of the captivity of the ten Tribes as some others think But why then is Benjamin named which is none of that number nor went into captivity with them but was joyned with Judah Or 3. Upon occasion of some other calamity or calamities which befel the Tribes of Israel after their division into two Kingdoms and before the captivity and destruction of either of them In which time all â—…he evils mentioned in this Psalm did befal them sometimes in one Tribe or part and sometimes in another as is manifest from their History To the chief musician upon Shoshannim-Eduth a It seems to be the name of a Musical Instrument though many separate the latter part of the word from the former and expound Eduth a testimony or witness between God and his people of his relation to them and of their dependence upon him a Psalm ‖ Or for Asaph of Asaph 1 GIve ear O shepherd of Israel b Thou who hast undertaken to seed and govern thy people of Israel as a shepherd doth his flock now perform thine Office and rescue thy â—…ock from those grievous Wolves which devour and destroy them thou that leadest c Or didst lead formerly though now thou hast forsaken them Ioseph d i. e. The Children of Ioseph or of Israel as he now said this Clause being but a repetition of the former in other words Compare Psal. 77. 15. And the name of Ioseph the most eminent of the Patriarchs both for his dignity and piety and the right of primogeniture transferred upon him from Reuben 1 Chron. 5. 1. is elsewhere put for all the ten Tribes as Ezek. 37. 16 19. Amos 5. 6 15. and 6. 6. Zech. 10. 6. And for all the Tribes as Psal. 81. 5. Obad. v. 18. like a flock thou that dwellest between the cherubims e Which were the Mercy-seat above the Ark. By which title he prudently and piously minds the ten Tribes of their revolt from God and of the vanity of their superstitious Addresses to their Calves at Daâ—… and Bethel and of the necessity of their returning to the true worship of God before the Ark at Ierusalem if they desired or expected any relief from him And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish Captivity in and after which time there was no Ark nor Cherubims nor do I remember that David or any Prophets did then apply themselves to God by that Title See Dan. 9. shine forth f Out of the clouds wherein thou seemest to hide thy self Shew forth thy power and goodness to and for thy poor oppressed people in the face of thine and their Enemies 2 Before Ephraim and Benjamin and Manasseh g i. e. Before all the Tribes of Israel for whom he mentions onely these three Tribes either 1. Because of their special relation to Ioseph here named Vers. 1. Ephraim and Manasseh being his Sons and
way that he came by the same shall he return and shall not come into this city saith the LORD 35. For I will * 2 Kin. 20. 6. defend this city to save it for mine own sake and for my servant Davids sake 36. Then the * 2 Kin. 19. 35 angel of the LORD went forth and smote in the camp of the Assyrians a hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses 37 So Sennacherib king of Assyria departed and went and returned and dwelt at Nineveh 38. And it came to pass as he was worshiping in the house of Nisroch his god that Adrammelech and Sharezer his sons smote him with the sword and they escaped into the land of †Heb. Ararat Armenia and Esar-haddon his son reigned in his stead For the understanding of this and the foregoing Chapter the Reader is desired to consult my Notes upon 2 Kings 18. 19. part of 20. CHAP. XXXVIII 1. IN * 2 Kin. 20. â—… 2 Chr. 32. 24. those days was Hezekiah sick unto death and Isaiah the prophet the son of Amoz came unto him and said unto him Thus saith the LORD †Heb. give charge concernning thy house Set thine house in order for thou shalt die and not live 2. Then Hezekiah turned his face toward the wall and prayed unto the LORD 3. And said Remember now O LORD I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight and Hezekiah wept †Heb. with great weeping sore 4. Then came the word of the LORD to Isaiah saying 5. Go and say to Hezekiah Thus saith the LORD the God of David thy father I have heard thy prayers I have seen thy tears Behold I will add unto thy days fifteen years 6. And I will deliver thee and this city out of the hand of the king of Assyria and I will defend this city 7. And this shall be a sign unto thee from the LORD that the LORD will do this thing that he hath spoken 8. Behold I will bring again the shadow of the degrees which is gone down in the †Heb. degrees by or with the sun sun-dial of Ahaz ten degrees backward so the sun returned ten degrees by which degrees it was gone down 9. The writing of Hezekiah a Who was a good Man and full of the Holy Ghost and inspired by him to Write this both as a Testimony of his own Gratitude to God and for the Instruction of after Ages king of Iudah when he had been sick and was recovered of his sickness 10. I said b To and within my self I Concluded it in the cutting off of my days c When my days were cut off by the Sentence of God related here ver 1. I shall go to the gates of the †Heb. hell Mat. 16. 18. grave d I perceive That I must die without any hopes of prevention The Grave is called a Man's long home Eccles. 12. 5. and The house appointed for all living Men Job 30. 23. and Death opens the gates of this House We read also of the gates of death Psal. 9. 13. 107. 18. I am deprived of the residue of my years e Which I might have lived according to the common course of Nature and of God's dispensations and which I expected and hoped to live for the Service of God and of my Generation 11. I said I shall not see the LORD f I shall not enjoy him for seeing is put for enjoying as hath been frequently noted even the LORD in the land of the living g In this World which is so called Psal. 27. 13. 116. 〈◊〉 â—…sa 53. 8. in his Sanctuary Which Limitation is prudently added to intimate That he expected to see God in another place and manner even in Heaven Face to Face I shall behold man no more with the inhabitants of the world h I shall have no more Society with Men upon Earth 12. Mine age is departed i The time of my Life is expired and is removed from me as a shepherds tent k Which is easily and speedily removed I have cut off l To wit by my Sins provoking God to do it Or I do declare and have concluded That my Life is or will be suddenly cut off For Men are oft said in Scripture to do those Things which they onely declare and pronounce to be done as Men are said to pollute and to remit and retain sins and the like when they onely declare Men and Things to be polluted and Sins to be remitted or retained by God like a weaver m Who cutteth off the Web from the Loom either when it is finished or before according to his pleasure my life he n The Lord who pronounced this Sentence against him will cut me off ‖ Or from the â—…rum with pining sickness o With a consuming Disease wasting my Spirits and Life Some render this Word from the thrum from those Threds at the end of the Web which are fastned to the Beam So the similitude of a Weaver is continued from day even to night wilt thou make an end of me p The Sence is Either 1. this Sickness will kill me in the space of one day Or rather 2. thou dost pursue me night and day with continual Pains and wilt not desist till thou hast made a full End of me so that I expect that every day will be my Last day 13. I reckoned till morning q When I was filled with Pain and could not Rest all the Night long even till Morning my Thoughts were working and presaging That God would instantly break me to peices and that every moment would be my last and the like restless and dismal Thoughts followed me from Morning till Evening But he mentions onely the time before Morning to aggravate his Misery that he was so grievously Tormented when others had sweet Rest and Repose that as a lion so will he break all my bones from day even to night wilt thou make an end of me 14. Like a crane or a swallow r Or a crane and â—…llow the conjunction and being here as it is Hab. 3. 11. and elsewhere understood as is manifest from Ier. 8. 7. where it is expressed with these very words so did I chatter s My complaint and cry was like to the noise of a Swallow quick and frequent and like that of a Crane loud and frightful And this very Comparison is used of Mourners not onely in Scripture but in other Authors concerning which the Learned Reader may consult my Latine Synopsis I did mourn as a dove t Whose mournful Tone is observed Isa. 59. 11. Ezek 9. 16. and elsewhere mine eyes fail with looking upward u Whilst I lift up mine Eyes and Heart to God
which the Poor would therefore sooner embrace and the Rich more likely to oppose Or 3. The Poor in Spirit unto the meek he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally a Metaphor taken from Chirurgions that carefully and tenderly roll up a broken bone Hos. 6. 1. and this relates to Christs Priestly Office the broken-hearted r The heart dejected and broken with sorrow I am sent to ease their pains whose Consciences are wounded with a sense of Gods wrath to proclaim liberty to the captives s Those Captives in Babylon but principally to Satan that they shall be delivered and this appertains to Christs Kingly Office whereby he proclaims liberty from the Dominion and Bondage of sin and from the Fear and Terrour of Hell See ch 42. 7. and the opening of the prison to them that are bound t i. e. Supposing them to be in chains and fetters yet they should be delivered though in the greatest bondage the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here 2 To proclaim u To declare as it respects the Jews that their liberty is at hand the acceptable x Viz. the happy age of Gods grace either which will be grateful and welcome news to them or acceptable to God a time wherein it pleaseth him to favour them but this must be understood of a farther extent than to Babylon and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song Luke 2. 14. On the account of those good tidings which the Angel brought v. 10. 11. called so possibly from the arbitrariness and good pleasure of God having no respect to any satisfaction from man year y Not precisely as if Christ preached but one year the mistake of some Ancients mentioned and râ—…uted by Irenaeus lib. 2. ch 38. But for time indefinitely and may include the whole time of preaching the Gospel See Rom. 10. 15. which I take to be the meaning of that now 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile which was a general release proclaimed by sound of Trumpet which relates also here to the word Proclaiming Lev. 25. 10. of the LORD and the day of vengeance z Viz. on Babylon it being necessary that where God will deliver his People he should take vengeance on their enemies but mystically and principally on the enemies of his Church and the Spiritual ones chiefly viz. Satan Sin and Death of our God to comfort all that mourn a Either by reason of their sufferings or of their sins Mat. 11. 28. Or the miseries of Sion See on ch 57. 18. 3 To appoint b Supple it Viz. Comfort or Joy or else it may refer to those Accusative cases following Beauty Oyl Garments unto them that mourn in Zion c Put by a Metonymy for the Jews q. d. among the Jews and they for the Church of God or according to the Hebrew For Zion to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning as Sackcloth sprinkled with Ashes and these ashes which were sprinkled on their heads mixing themselves with their tears would render them of a woful Aspect which was wont to be the habit of Mourners as by Beauty whatever may be beautiful or become times of rejoycing the oyl of joy for mourning e The sense is the same with the former he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy Psal. 104. 15. and also the same with what follows viz. Gladness for heaviness gladness brings forth Praise to God and it is called a Garment in allusion to their Festival Ornaments for they had Garments appropriated to their conditions some suitable to times of rejoycing and some to times of mourning or else an allusion to comely garments and the spirit of heaviness because heaviness doth oppress and debase the Spirits It is all but an elegant description of the same thing by a three-fold Antithesis the garment of praise for the spirit of heaviness that they might be called f That is that they may be so as it is usually expressed Ch 58. 12. 60. 18. they shall be acknowledged so v. 9. trees of righteousness g He ascribes Righteousness to Trees understanding thereby Persons by a Metaphor by which he means that they shall be firm solid and well rooted being by faith engrafted into Christ and bringing sorth fruit suitable to the Soil wherein they are planted that had been as dry trees see on Isa. 56. 3. viz. the Church the Vineyard of God and the hand by which they were planted as in the next words the planting of the LORD h Planted by the holy Lord who being himself holy and righteous would plant none but such which notes also their soundness and stability an allusion to that passage in Moses his Song Exod. 15. 17. that he might be glorified i Either in that glory which he should conser upon them or that glory he may expect and receive from them that so it may be evident whose handy work it was See ch 60. 21. 4 And they shall * Chap. 58. 12. build the old wasts they shall raise up the former desolations and they shall repair the wast cities the desolations of many generations k See ch 58. 12. As it is applied to Gospel times the meaning may be that Gentilism which was as a wilderness overgrown with Briars and Thorns shall be cultivated and those Cities and Provinces of the Gentiles that lay as it were wast void of all true Religion shall now by the Ministry of the Word be edified in the true worship of God 5 And strangers l Viz. Gentiles such as are not of the natural race of the Jews but Gentile Converts Or such as shall have no more then an outward profession strangers to the true work of Grace shall stand m Ready to be at thy service a like expression ch 48. 13. and feed your flocks n The Churches with the word of God and the sons of the alien o The same with strangers or their successours shall be your plowmen and your vine-dressers p As the words describe the prosperous estate of the Jews the meaning of them is that they should be in such a flourishing and prosperous condition that without their own labour they should have all inferiour offices executed either by slaves taken in War or by Persons hired for reward which they should have Riches and Wealth enough to accomplish But as they principally relate to the spiritual State of the Church so probably by Strangers we may understand Converted Gentiles with their Successors