Shaul of Rehoboth by the river reigned in his stead 49 And when Shaul was dead Baal-hanan the son of Achbor reigned in his stead 50 And when Baal-hanan was dead ‖ Or 〈◊〉 Gen. 36. 〈◊〉 Hadad reigned in his stead and the name of his city was ‖ Or 〈◊〉 Gen. â—…6 〈◊〉 Paâ—… and his wives name was Mehetabel the daughter of Matred the daughter of Mezahab 51 Hadad died also And the * 〈…〉 Dukes of Edom were Duke Timna Duke Aliah Duke Jetheth 52 Duke Aholibamah Duke Elah Duke Pinon 53 Duke Kenaz Duke Teman Duke Mibzar 54 Duke Magdiel Duke Iram These are the Dukes of Edom. CHAP. II. 1 THese are the sons of ‖ 〈…〉 Israel * 〈…〉 Reuben Simeon Levi and Judah Issachar and Zebulun 2 Dan Joseph and Benjamin Naphtali Gad and Asher 3 The sons of * 〈…〉 Judah a Whom he puts first because the best part of the Right of the First-born to wit the Dominion was conferred upon him Gen. 49. 8. and because the Messiah was to come out of his Loyns Er and Onan and Shelah which three were born unto him of the daughter of * 〈…〉 Shua the Canaanitess And Er the first-born of Judah was evil in the sight of the LORD and he slew him 4 And * 〈…〉 Tamar his daughter in law bare him Pharez and Zerah All the sons of Judah were five 5 The Sons of * 〈…〉 Pharez Hezron and Hamul 6 And the Sons of Zerah ‖ 〈…〉 Zimri * 〈…〉 and Ethan and Heman and Calcol and ‖ 〈…〉 Dara b If these be the same who are mentioned as the Sons of Machol 1 King â—…4 31. Either the same Man had two Names Zerah and Machol as was usual among the Hebrews Or one of these was their immediate Father and the other their Grandfather five of them in all 7 And the sons of Carmi c Who is here mentioned because he was the Son of Zimri who is also called Zabdi Ios. 7. 1. ‖ 〈…〉 Achar d Called Achan Ios. 7. 1. and here Achar with a little variation for greater significancy For Achar signifies a Troubler the troubler of Israel who transgressed in the thing * 〈…〉 accursed 8 And the sons of Ethan Azariah 9 The sons also of Hezron that were born unto him Jerahmeel and ‖ 〈…〉 Ram and ‖ 〈…〉 Chelubai 10 And Ram * 〈…〉 begat Amminadab and Amminadab begat Nahshon prince of the children of Judah 11 And Nahshon begat Salma and Salma begat Boaz 12 And Boaz begat Obed and Obed begat Jesse 13 * 〈…〉 And Jesse begat his first-born Eliab e Called also Elihu 1 Chron. 27. 18. unless that was another person and the word Brother be taken more largely for a Kinsman as it is frequently used and Abinadab the second and ‖ 〈…〉 Shimma the third 14 Nethaneel the fourth Raddai the fifth 15 Ozem the sixth David the seventh f For though he had eight Sons 1 Sam. 16. 10. one of them either died presently after that time or is neglected for some reason now unknown as others are See the Notes on Mat. 1. 8 9. 16 Whose sisters were Zerujah and Abigail And * 〈…〉 the sons of Zerujah Abishai and Joab and Asahel three 17 And Abigail bare Amasa and the father of Amasa was Jether the Ishmeelite g By Birth or Habitation but by Profession an Israelite 2 Sam. 17. 25. where see my Notes 18 And Caleb the son of Hezron h Not that Caleb Numb 13. 6. for he was the Son of Iephunâ—… of whom he speaks Ch. 4. 15. but another Caleb †begat children Heb. gâ—…t wâ—…th 〈◊〉 〈◊〉 of Azubah his wife and of Jerioth her sons i i. e. The Sons either 1. of Ierioth she being last mentioned Or rather 2. of Azubah who is by way of distinction called his Wife when 〈◊〉 probably was onely his Concubine and as it may seem 〈◊〉 And therefore upon Azubah's death he married another Wife v. 19. And those other Sons of this Caleb mentioned below v. â—…2 are his Sons by some other Wife distinct from all these are these Jesher and Shobab and Ardon 19 And when Azubah was dead Caleb took unto him Ephrath which bare him Hur. 20 And Hur begat Uri and Uri begat * Exod. 31. â—… Bezaleel 21 And afterward Hezron went in k i. e. Lay with her as that Phrase is commonly used as Gen. 4. 〈◊〉 6. 4. to the daughter of * 〈…〉 Machir the father of Gilead l Of a Man so called Or if Gilead be the Name of that known Country Father is put for Head or Governour as it is used 1 Sam. 24. 11. 2 King 5. 13. 16. 7. Isa. 22. 21. Or for Protectour or Curatour as Father is used Iob 29. 16. Ier. 2. 2â—… 〈◊〉 â—… 3. This Man being a Man of noted Valour and the Great Champion in those Parts whom he †married m Heb. And he took her to wit to Wife Or After he had taken her For so the Particle vau is used as hath been formerly noted when he was n Heb. And he was to wit when he went in unto her Or when he married her threescore years old and she bare him Segub 22 And Segub begat Jair who had three and twenty cities in the land of Gilead o Which he had though he was of the Tribe of Iudah as 〈◊〉 we see because he married a Daughter of Manasseh Num. â—…6 29. whence he is called a Son of Manasseh Numb 32. 41. Deut. â—… 14. And because being a Man of great Courage he joyned himself 〈◊〉 that half Tribe in subduing Gilead wherein he acted so Valâ—…ntly and Successfully that he had 23 Cities or great Towns given to him to possess or dispose off or rather to Rule over them 〈◊〉 have some Advantage from them As a King is said to have his Kingdom although he hath not the propriety of all the Lands and Houses in it 23 * 〈…〉 And he took p Or For he had taken So this is the Reason why he had so great a Territory and Jurisdiction given to him Geshur and Aram q Two Cities or great Towns so called with the towns of Jair r i. e. With those 23. Cities which he is 〈◊〉 to have v. 22. from them s i. e. From the former Inhabitants which is easily understood with Kenath t Which was taken by Nobah one of Iairs Commanders sent by him to take it as may be gathered from 〈◊〉 32. 41 42. and the towns thereof even threescore cities all these belonged to the sons of Machir u Partly to his own Sons and partly to his Son-in-law Iair who by reason of that dear Affection which was 〈◊〉 them and his forsaking his own Tribe and Kindred to 〈◊〉 for them and to dwell with them is here reckoned as his own Son the
some for Baal and some for the True God whom he pretended and would be thought to worship in and by the Calves which he had made 16 And after them out of all the Tribes of Israel such as set their heart to seek the LORD God of Israel f Such as loved and feared God in truth and with their whole Heart came to Jerusalem to sacrifice unto the LORD God of their fathers 17 So they strengthened the kingdom of Judah and made Rehoboam the son of Solomon strong three years for three years they walked in the way of David and Solomon g This honourable mention of Solomon as a Pattern of Piety is a considerable Evidence of his true Repentance before his death of which see more on 1 King 11. 43. 18 And Rehoboam took him Mahalath the daughter of Jerimoth to wife and Abihail the daughter of Eliab h He declared him his Successor and gave him the Dominion over his Brethren wherein if he was not the First-born as it seems to be implyed because this is mentioned as an Effect of his Superlative Love to his Mother he transgressed that Law Deut. 21. 15 16. unless God was pleased to dispence with it at this time the son of Jesse 19 Which bare him children Jeush and Shamariah and Zaham 20 And after her he took * 1 Kin. 15. 2. She is called Michaiah the daughter of Uriel Chap. 13. 2. Maachah the daughter of Absalom which bare him Abijah and Attai and Ziza and Shelomith 21 And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubins for he took eighteen wives and threescore concubins and begat twenty and eight sons and threescore daughters 22 And Rehoboam made Abijah the son of Maachah the chief to be ruler among his brethren i Lest his other Sons should after his death unite their Counsels and Forces together against Abijah he wisely dispersed them into several and distant Places and under pretence of honouring them with the Government of them he made them Prisoners in a sort appointing several persons to observe their motions and prevent their Combinations for he thought to make him king 23 And he dealt wisely and dispersed of all his children throughout all the countries of Judah and Benjamin unto every fenced city k Agreeable to their Quality that their Restraint might be more easie to them and he gave them victuals in abundance and desired †Heb. a multitude of wives many wives l Either 1. for his Children Or rather 2. for himself by comparing this with v. 21. CHAP. XII 1 ANd it came to pass when Rehoboam had established the kingdom and had strengthened himself * 1 Kin. 14. 22. he forsook the law of the LORD and * Ch. 11. 3. 28. 19. all Israel with him 2 And it came to pass that in the fifth year a Presently after the Apostacy of the King and People which was in his fourth year by comparing this with ch 11. 17. of king Rehoboam Shishak king of Egypt came up against Jerusalem * 1 Kin. 14. 24 25. because they had transgressed against the LORD 3 With twelve hundred chariots and threescore thousand horsemen and the people were without number that came with him out of Egypt the Lubims b A People of Africa bordering upon Egypt of whom see ch 16. 8. Dan. 11. 43. Nah. 3. 9. the Sukkiims c A People living in Tents as the Word signifies and such there were not far from Egypt both in Africa and in Arabia and the Ethiopians d Either those beyond Egypt or the Arabians 4 And he took the fenced cities which pertained to Judah and came to Jerusalem 5 Then came Shemajah the prophet to Rehoboam and to the princes of Judah that were gathered together to Jerusalem because of Shishak and said unto them Thus faith the LORD Ye have forsaken me and therefore have I also left you in the hand of Shishak 6 Whereupon the princes of Israel and the king humbled themselves and they said The LORD is righteous 7 And when the LORD saw that they humbled themselves e Which though they did but forcedly yet God was pleased so far to regard it as to mitigate their Calamity the word of the LORD came to Shemajah saying They have humbled themselves therefore I will not destroy them but I will grant them ‖ Or a lâ—…ttle while some deliverance and my wrath shall not be poured out f I will give some stop to the course of my Wrath which was ready to be poured forth upon them to their utter Destruction upon Jerusalem by the hand of Shishak 8 Nevertheless they shall be his servants that they may know my service and the service of the kingdoms of the countries g That they may experimentally know and feel the Difference between my Yoke and the Yoke of a Foraign and Idolatrous Prince and what Mischief they have done to themselves by forsaking me and my Service 9 So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the LORD and the treasures of the kings house h Upon which Condition and Rehoboams Submission to him he delivered up to him the fenced Cities of Judah which he had taken v. 4. But of this and the two next verses see on 1 Kin. 14. 26 c. he took all he carried away also the shields of gold which Solomon had * 1 Kiâ—… 10. 16. Ch. 9. 15. made 10 Instead of which king Rehoboam made shields of brass and committed them to the hands of the chief of the guard that kept the entrance of the kings house 11 And when the king entred into the house of the LORD the guard came and fet them and brought them again into the guard-chamber 12 And when he humbled himself the wrath of the LORD turned from him that he would not destroy him altogether ‖ Or and yet in Iudah there werâ—… good things and also in Judah things went well i Heb. There were good things The meaning is either 1. Though there were many Corruptions in Judah yet there were also divers good things there which were not in Israel as the Word and Ordinances and pure Worship of God Prophets and Ministers of Gods Institution and divers truly Religious People And so this is an additional Reason why God would not destroy them Or 2. Notwithstanding this loss they began to recruit themselves and to regâ—…in some degree of their former Prosperity Whence it follows v. 13. So there being some respite given and Peace being restored Rehoboam strengthened himself c. 13 So king Rehoboam strengthened himself in Jerusalem and reigned for * 1 Kiâ—… 14. 21. Rehoboam was one and sorty years old when he began to reign and he reigned seventeen years in Jerusalem the city which the LORD had chosen out of all the tribes of
is there to the owners thereof q What benefit hath he above others who feed upon his Provisions and enjoy the same comforts which he doth without his fears and cares and troubles about them saving the beholding of them with their eyes r Either 1. with a reflection upon his Propriety in them Or 2. with unlimited freedom He can go and look upon his Bags or Chests of Silver as long and as oft as he pleaseth whereas other men are seldom admitted to that prospect and see onely some few of the fruits or purchases of it 12 The sleep of a labouring man is sweet s Because he is free from those cares and fears wherewith the minds of rich men are oft distracted and their sleep disturbed whether he eat little t Then his weariness disposeth him to sleep or much u In which case his healthful Constitution and laborious course of life prevents those crudities and indigestions which oft-times break the sleep of rich men but the †Heb. saturity or fulness abundance x Heb. the fulness either 1. of his Diet which commonly discomposeth their stomachs and hinders their rest Or 2. of Wealth which is commonly attended with many perplexing cares which disquiet men both by Day and by Night The Hebrew word is used in Scripture both ways and possibly it is thus generally expressed to include both significations of the rich will not suffer him to sleep 13 There is a sore evil which I have seen under the sun namely riches kept for the owners thereof to their hurt y Because they frequently are the instruments and occasions both of their present and eternal destruction as they feed their Pride or Luxury or other hurtful Lusts which wast the Body and shorten the Life and damn the Soul and as they are great â—…mptations to Tyrants or Thieves yea sometimes to Relations or Servants or others to take away their lives that they may get their Riches 14 But z Or For or Or or Moreover For this Particle is so rendred by divers others both here and in other places of Scripture those riches perish a If they be kept it is to the owners hurt and if not they are lost to his grief by evil travel b By some wicked practices either his own or of other men or by some secret Hand of God cursing all his Enterprizes and he begetteth a son and there is nothing in his hand c Either 1. In the Fathers power to leave to his Son for whose sake he underwent all those hard labours which is a great aggravation of his grief and misery Or 2. in the Sons possession after his Fathers death 15 * Job 1. 21. Ps. 49. 17. 1 Tim. 6. 7. As he came forth of his mothers womb naked shall he return to go d Into the womb or belly of the Earth the common Mother of all Mankind See the Notes on Iob 1. 21. Eccles. 12. 7. And return to go is put for return and go and going is here put for dying as Iob 16. 22. Psal. 39. 13. as he came and shall take nothing of his labour which he may carry away in his hand c. e This is another vanity If his Estate be neither lost nor kept to his hurt but enjoyed by him with safety and comfort all his days yet when he dies he must leave it behind him and cannot carry one handful of it with him into another World 16 And this also f Which I have last mentioned and shall now repeat is a sore evil that in all points as he came so shall he go and * Ch. 1. 3. what profit hath he that hath laboured for the wind g For Riches which are empty and unsatisfying uncertain and transitory fleeing away swiftly and strongly Prov. 23. 5. which no Man can hold or stay in its course all which are the properties of the Wind. Compare Prov. 11. 29. Hos. 12. 1. 17 All his days h To wit of his life also he eateth in darkness i He hath no comfort in his Estate but even when he Eats when other men relax their Minds and use freedom and chearfulness he doth it with anxiety and discontent as grudging even aâ—… his own necessary expences and tormenting himself with cares about getting and disposing and keeping his Estate and he hath much sorrow and wrath with his sickness k When he falls sick and presageth or feareth his Death he is filled with rage because he is cut off before he hath accomplished his designs and because he must leave that Wealth and World in which all his hopes and happiness lies and must go to give up a doleful account to his Judge of all his actions and acquisitions 18 Behold that which I have seen l i. e. Learned by study and experience * Ch. 2. 24. 3. 12 13 22. 9. 7. 11. 9. 1 Tim. 6. 17. †Heb. there is a good which is comely c. it is good and comely m Good or comfortable to Man's self and Comely or Amiable in the Eyes of other men as penuriousness is base and dishonourable for one to eat and to drink and to enjoy the good of all his labour that he taketh under the sun †Heb. the number of the days all the days of his life which God giveth him * Ch. 2. 10. 3. 22. for it is his portion n To wit of worldly goods for he hath another and a better portion in Heaven This liberty is given to him by God and this is the best advantage as to this life which he can make of them 19 * Ch. 6. 2. Every man also to whom God hath given riches and wealth and hath given him power o Heb. hath given him the dominion who is the Lord and Master of his Estate not a Slave to it Of this and the former Verse see the Notes on Eccles 2. 24. 3. 12 13. to eat thereof and to take his portion p To his own use to use what God hath given him and to rejoice in his labour this is the gift of God 20 ‖ Or though he give not much yet he remembreth c. For he shall not much remember q So as to disquiet or vex himself therewith the days r Either 1. the troubles days being here put for evil or sad days by an usual Synecdoche as Iob 18. 20. Psal. 137. 7. Obad. v. 12. Mic. 7. 4. Or â—… the time in general which is irksom and tedious to men oppressed with discontent or misery who usually reckon every Hour or Minute that passeth and have their Minds and Thoughts constantly fixed upon the vanity and uncertainty of this life upon the afflictions which they have already endured and may further expect whereas to men of contented and chearful minds the time is short and sweet and passeth
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
Lord was their onely and immediate King and Lawgiver and that our king may judge us ‡ In times of peace and go out before us ‡ Vâ—…z in times of War as this is 1 Sam. 1â—… 12. and fight our battels 21 And Samuel heard all the words of the people and he rehearsed them in the ears of the LORD m He repeated them privately between God and himself partly for his own Vindication and Comfort and partly as a Foundation for his Prayers to God for Direction and Assistance in this difficult case 22 And the LORD said to Samuel Hearken unto their voice and make them a king And Samuel said unto the men of Israel Go ye every man unto his city n Betake your selves to your several occasions till you hear more from me in this Matter For God hath heard your words and will give way to your Irregular and Obstinate desire and accordingly I shall wait upon God for the Determination of the Person which he hath wholly reserved to himself as for Judges so for the King also Deut. 17. 15. and for the Regulation of all the Circumstances CHAP. IX NOW there was a man of Benjamin whose name was * Chap. 14. 51. 1 Chron. 8. 33. Kish a Obj. His Name was Ner 1 Chron. 8. 33. and 9. 39. Ans. Either his Father had two Names as was usual among the Hebrews or Kish was really his Father that begot him and Ner the Brother of Kish 1 Sam. 14. 51. 1 Chron. 9. 36. is called his Father because upon the Death of Kish he took the care of his Education and brought him up as his own Son the son of Abiel the son of Zeror the son of Bechorath the son of Aphiah a ‖ Or the son of a man of Iemini Benjamite b Heb. the Son of a man of Iemini i. e. either of Benjamin or of a Place or of a Man called Iemini a mighty man of ‖ Or substance power c i. e. A man of great courage and strength which tends to Saul's commendation Otherwise a man of great wealth But that seems confuted by Saul's words below v. 21. and the Peoples contempt of him chap. 10. 27. 2 And he had a son whose name was Saul ‡ Heb. choice and goodly Gr. a man proper and goodly a choice young man and a goodly d Heb. good i. e. comely and personable as that word is used Gen. 6. 2. as evil is put for deformed Gen. 41. 19. and there was not a man of the children of Israel a goodlier person than he from his shoulders and upward he was higher than any of the people e A tall Stature was much valued in a King in Ancient Times and in the Eastern Countries 3 And the asses of Kish Saul's father were lost and Kish said to Saul his Son Take now one of the servants with thee and arise go seek the asses f Which were there of great price and use Iudg. 10. 4. and 12. 14. because of the scarcity of Horses Deut. 17. 16. and therefore not held unworthy of Saul's seeking at least in those Ancient Times when Simplicity Humility and Industry were in fashion among Persons of Quality 4 And he passed through mount Ephraim g A part of the Tribe of Ephraim which Bordered upon Benjamin and therefore they could soon pass out of the one into the other and back again as they saw cause and passed through the land of Shalisha but they found them not then they passed through the land of Shalim and there they were not and he passed through the land ‡ Heb. Jemini of the Benjamites but they found them not 5 And when they were come to the land of Zuph h In which was Ramah called also Ramah or Ramathaim Sophim the place of Samuel's Birth and Habitation 1 Sam. 1. 1. and 7. 17. Saul said to his servant that was with him Come and let us return lest my father leave caring for the asses and take thought for us 6 And he said unto him Behold now there is in this city a man of God i A Prophet as that Phrase is used 1 Sam. 2. 27. Iâ—…s 14. 6. Iudg. 13. 6. and he is an honourable man * One of great Reputation for his Skill and Faithfulness all that he saith cometh surely to pass k His Declarations of things secret or future always certain and confirmed by the Event now let us go thither peradventure he can shew us our way that we should go l The Course we should take to find the Asses He saith peradventure because he doubted whether so great a Prophet would seek or God would grant him a Revelation concerning such mean matters Although sometimes God was pleased herein to condescend to his People to cut off all pretence or occasion of seeking to Witches or Heathenish divinations See 1 King 14. 2. 2 King 1. 3. 7 Then said Saul to his servant But behold if we go what shall we bring the man for the bread ‡ Heb. is 〈◊〉 out of â—… is spent in our vessels m This he saith because Bread was not unusually given by way of present as we see 1 Sam. 10. 3 4. Or Bread is put for all manner of Provisions as is frequent and among these they might have something not unfit in these plain Times to make a Present of as Clusters of Raisins or Cakes of Figs such as Abigail Presented to David 1 Sam. 25. 18. See also 1 King 14. 3. 2 King 4. 42. and there is not a present to bring to the man of God n Such Presents were then made to the Prophets 1 King 14. 2 3. 2 King 4. 42. and 8. 8. either as a Testimony of Respect to him as their Superior upon which account Subjects made Presents to their Kings 1 Sam. 10. 27. And the Persians never came to their King without some Gift or as a grateful acknowledgment of his Favour or for the support of the Prophets themselves or of the Sons of the Prophets or of other Persons in want known to them What ‡ Heb. iâ—… 〈◊〉 us have we 8 And the servant answered Saul again and said Behold ‡ Heb. 〈◊〉 found in 〈◊〉 hand I have here at hand the fourth part of a shekel of silver o Which was near a Groat Which though now it may seem a contemptible Gift yet in those Ancient times it was certainly of far more worth and better accepted than now it would be when the Covetousness and Pride and Luxury of men hath raised their expectations and desires to far greater things that will I give to the man of God to tell us our way 9 Before time in Israel when a man went to enquire of God p Or a Man of God which signified the same thing thus he spake Come and let us go to the Seer for he that is now called a
more necessary because their times were now to be measured not by the years of their Kings as formerly but by their High-Priests Jojakim also begat Eliashib h Of whom see Nehem. 3. 1. 13. 4 5. and Eliashib begat Jojada 11 And Jojada begat Jonathan and Jonathan begat Jaddua i Generally supposed to be the same man who was High-Priest in the days of Alexander the Great as Iosephus mentions whence a great difficulty ariseth how Nehemiah could mention this man who seems not to have been High-Priest till many years after Nehemiah's death But it seems not necessary that this Iaddua should be the same Person for he might be the Father of that Iaddua both being called by the same name Or if he were the same the blessing of a very long Life might be given to this great and excellent Governour as it was to Ezra that famous Scribe as was noted on v. 1. and that for the very same reason He might also live to see Iaddua though not to see him High-Priest which might be many years after Or this passage might be put into this Book by some sacred or inspired Pen-man there being some though but few such passages in the foregoing Books of Scripture which were added by succeeding men of God in after times 12 And in the days of Jojakim were priests k As their Fathers were Priests in the days of Ioshua so in the days of Iojakim the son of Ioshua the sons of those persons executed the Priesthood in their Fathers steads some of their Fathers probably being yet living and many of them now dead the chief of the fathers of Serajah Merajah of Jeremiah Hananiah 13 Of Ezra Meshullam of Amariah Jehohanan 14 Of Melicu Jonathan of Shebaniah Joseph 15 Of Harim Adna of Merajath Helkai 16 Of Iddo Zechariah of Ginnethon Meshullam 17 Of Abijah Zichri of Miniamin of Moadiah Piltai 18 Of Bilgah Shammua of Shemajah Jehohanan 19 And of Jojarib Mattenai of Jedajah Uzzi 20 Of Sallai Kallai of Amok Eber 21 Of Hilkia Hashabiah of Jedaja Nethaneel 22 The Levites in the days of Eliashib Jojada and Johanan and Jaddua were recorded chief of the fathers also the priests to the reign of Darius l Either Darius Codomannus and then what was said concerning Iaddua v. 11. must be in part repeated and applied here or Darius Nothus and so this Iaddua might be Father to him who was in the days of Darius Codomannus and of Alexander the Great the Persian 23 The sons of Levi the chief of the fathers were written in the Book of the * 〈◊〉 â—… 14. â—… chronicles m i. e. In the publick Annals or Registers in which the Genealogies of the several Families were set down by the Jews with great exactness as all persons agree even until the days of Johanan the son of Eliashib 24 And the chief of the Levites Hashabiah Sherebiah and Jeshua the son of Kadmiel with their brethren over against them to praise and to give thanks * 〈◊〉 â—… â—… â—… according to the commandment of David the man of God ward over against ward n Of which see on v. 9. 25 Mattaniah and Bakbukiah Obadiah Meshullam Talmon Akkub were porters keeping the ward at the ‖ 〈…〉 thresholds of the gates o To wit of the Temple their watching-place being close by the Thresholds of the Gates as it now is 26 These were in the days of Jojakim the son of Jeshua the son of Jozadak and in the days of Nehemiah the governour and of Ezra the priest the scribe 27 And at the dedication of the wall p And of the gates which are mentioned v. 30. and of the City itself within the Gates which is here dedicated to God and to his Honour and Service not only upon a general account by which we ought to devote our selves and all that is ours to God but upon a more special ground because this was a place which God himself had chosen and sanctified by his Temple and gracious presence and therefore did of right belong to him whence it is oft called the holy City as hath been observed before And they restored to God by this dedication withal imploring the Presence and Favour and Blessing of God to this City by solemn Prayers and Praises and Sacrifices wherewith this Dedication was accompanied See Deut. 20. 5. 1 Kin. 8. 63. Ezr. 6. 17. Psal. 30. title of Jerusalem they sought the Levites out of all their places q To which they were now retired after that great and general Assembly ch 8 9 10. to bring them to Jerusalem to keep the dedication with gladness both with thanksgivings and with singing with cymbals psalteries and with harps 28 And the sons of the singers gathered themselves together both out of the plain country round about Jerusalem and from the villages of Netophathi 29 Also from the house of Gilgal and out of the fields of Geba and Azmaveth for the singers had built them villages round about Jerusalem r That they might be near at hand for the service of God and of his House 30 And the priests and the Levites purified themselves and purified the people and the gates and the wall s Partly by sprinkling the water of Purification upon them by which the Tabernacle and sacred Utensils were purified Num. 8. and partly by solemn Prayers and Sacrifices 31 Then I brought up the princes of Judah t And half of the people with them as it is expressed afterwards v. 38. upon the wall u For the Wall was broad and strong and so ordered that Men might conveniently walk upon it as at this day it is in many Cities and appointed two great companies of them that gave thanks whereof one went on the right hand x Towards the South and East upon the wall toward * Ch. 2. 13. 3. 13. the dung-gate 32 And after them went Hoshajah and half of the princes of Judah 33 And Azariah Ezra y Not the Scribe as is evident from v. 36. but another Ezra and Meshullam 34 Judah and Benjamin and Shemajah and Jeremiah 35 And certain of the priests sons * Num. 10. 2. with trumpets namely Zechariah the son of Jonathan the son of Shemajah the son of Mattaniah the son of Michajah the son of Zaccur the son of Asaph 36 And his brethren Shemajah and Azareel Milalai Gilalai Maai Nethaneel and Judah Hanani with * 1 Chr. 23. 5. the musical instruments of David the man of God and Ezra the scribe before them 37 And at * Ch. 2. 14. â—… 15. the fountain-gate which was over-against them they went up by * Ch. 3. 15. the stairs of the city of David z By which they went up to the hill of Sion and City of David at the going up of the wall above the house of David even unto * Ch. 3. 26. 8. 1 3 16. the
the City of David 2. Sam. 5. 7 9. and made it the head of his Kingdom But in a more large and improper sence it is frequently put for the City Ierusalem Psal. 48. 12. 87. 2 110. 2. and for the Temple of Ierusalem Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. which was built upon the hill of Moriah which was either a part of mount Sion or another hill adjoyning to it and for the Church of the Iews Psal. 65. 1. 69. 36. 97. 8. and for the Christian Church Heb. 12. 22. Revel 14. 1. And by these things it is plain why Sion is here called Gods holy Hill 7. I will declare z Or publish that all people concerned may take notice of 〈◊〉 and submit to it upon their peril Publication or promulgation is essential to all laws or statutes ‖ Or 〈◊〉 â—… deâ—… the decree a Or concerning the 〈◊〉 i. e. the will or pleasure and appointment of God concerning my advancement into the throne and the submission and obedience which the people here following shall yield to me the LORD hath said unto me * Act. 1â—… 33. Heb. 1. 5. Thou art my son b Which though it may in some sort be said to or of Dâ—…id who was in some respects the son of God and begotten by him as all believers are Iohn 1. 12. 1. Iohn 3. 9. Iâ—…m 1. 18. yet much more truly and properly belongs to Christ who is commonly known by this title both in the old and new Testament as Prov. 30. 4. Hose 11. 1. Mat. 2. 15. and 3. 17. and 4. 3. 6. and oft elsewhere and to whom this title is expresly appropriated by the holy Ghost who is the best interpreter of his own words Act. 13. 33. Heb. 1. 5. and 5. 5. and to whom alone the following Passages belong this day have I begotten thee c This is also applied by some to David and so this day is the day of his inauguration when he might be said to be begotten by God inasmuch as he was then raised and delivered from all his troubles and calamities which were a kind of death and brought forth and advanced to a new kind of life of royal state and dignity and so this was the birth-day tho not of his Person yet of his Kingdom as the Roman Emperors celebrated a double birth-day first the Emperor when he was born and then the Empires when he was advanced to the Empire But this is but a lean and far-fetched and doubtful Sence and therefore not to be allowed by the laws of Interpretation when the words may be properly understood concerning Christ. And so this may be understood either 1. Of his eternal generation This day from all eternity which is well described by this day because in Eternity there is no succession no yesterday no to morrow but it is all as one continued day or moment without change or flux upon which account one day is said to be with the Lord as long as a thousand years and a thousand years as short as one day 2 Pet. 3. 8. or rather 2. Of the manifestation of Christ's eternal Son-ship in time which was done partly in his birth and life when his being the son of God was demonstrated by the Testimony of the Angel Luke 1. 32. and of God the father Mat. 3. 17 and 17. 5. and by his own words and works but principally in his Resurrection which seems to be here mainly intended of which day this very place is expounded Acts 13. 33. When Christ was in a most solemn manner declared to be the son of God with Power Rom. 1. 4. And this day or time Christ might very well be said to be begotten by God the Father partly because the Resurrection from the dead is in Scripture called a regeneration or second birth Mat. 19. 28. as well it may being a restitution of that very being which mâ—…n received by his first birth and that by the peculiar and mighty power of God partly because in this respect Christ is called the first-begotten of the dead Revel 1. 5. and partly because of that common observation That things are oft said to be done in Scripture when they are only declared or manifested to be done of which see Instances Gen. 41. 13. Ier. 1. 10. Ezek. 43. 3. and elsewhere 8. * Psal. â—…2 8. Ask of me d Claim or demand it of me as thy right by my promise and thy birth and purchase and I shall give thee the Heathen for thine inheritance e To be possessed and enjoyed by thee in a manner of an Inheritance to wit constantly surely and perpetually and the uttermost parts of the earth f Either 1. the whole land of Canaan from one end of it to the other as this Phrase is used Psal. 61. 2. and 72. 8. which is but a very narrow sence and that was but a very small Kingdom and no way agreeable to those magnificent expressions here used Or rather the whole world not only the Jewish Nation but the Gentiles also as this phrase is almost universally used in the old Testament as Psal. 19. 4 and 22. 28. and 46. 10. and 65. 5. Isa. 40. 28 and 45. 22 c. And so these words declare the great amplitude of the Kingdom of the Messiah for thy Possession 9. * Rev. 2. 27. 19. 15. Thou shalt break them g i. e. Those people that will not quieâ—…ly submit to thee shall be crushed and destroyed by thee with a rod of Iron h With thy mighty power which they shall never be able to resist thou shalt dash them in pieces like a potters vessel 10. Be wise i Understand your true interest now k Whilest you have time and space for repentance and submission therefore O ye kings l You and your people But he speaks of and to Kings only partly because they most needed he admonition as presuming upon their own power and greatness and thinking it below them to submit to him partly because their authority and example could do much with their people and parâ—… to 〈◊〉 〈◊〉 greatness of thiâ—… Monâ—…rch and 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 Lord of Lords be instructed ye judges m Or 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 Kings in the former branch of the earth 11. Serve the LORD with 〈◊〉 n i. e. with reverence and an awful sence of his great and glorious Majesty as very careful and diligent to 〈◊〉 〈◊〉 and affraid to offend him and rejoyce o Do not 〈◊〉 his yoke 〈◊〉 dishonour and grievance but know that it is a greater 〈◊〉 and happiness to be the subjects of this King than to 〈◊〉 Emperors of the greatest Empire and accordingly rejoyce in it and bless God for this inestimâ—…ble grace and benefit with trembling p This is added to express the quality of this joy to which he calls them and to distinguish
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
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