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
very People will prove degenerate 19 And give unto Solomon my son a perfect heart to keep thy commandments thy testimonies and thy statutes and to do all these things and to build the palace for the which I have made provision t By purchasing the Place 1 Chron. 21. and providing for the Expences of the Work 20 And David said to all the congregation Now bless the LORD your God And all the congregation blessed the LORD God of their fathers and bowed down their heads and worshipped the LORD and the king u The Lord with Religious and the King with Civil Worship as it is evident 21 And they sacrificed sacrifices unto the LORD x Before the Ark which was there and offered burnt-offerings unto the LORD on the morrow after that day even a thousand bullocks a thousand rams and a thousand lambs with their drink-offerings and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel to praise God in their Names to procure Gods Presence and Blessing for them all Or 2. so many that the Feasts which after the manner were made of the remainders of the Sacrifices were abundantly sufficient for all the Israelites which were then present and desired to partake of them or for all the Governours of Israel there assembled who may well pasâ—… under the name of all Israel because they represented them all 22 And did eat and drink before the LORD z i. e. Before the Ark in Courts or Places as near to it as they conveniently could Or as in Gods Presence in a Solemn and Religious manner praising God for this great Mercy and begging his Blessing upon this great Affair on that day with great gladness and they made Solomon the son of David king the second time a This is called the second time in reference to the first time which was either 1. when he was made King during Adonijahs Conspiracy of which see 1 King 1. 34 c. And so this was done after Davids death and not upon that day when this Feasting and Solemnity lasted as the words at first view seem to insinuate this being related in the same verse and immediately after the Relation of the Feast But there are Examples of things done at distant times put together in one verse as Act 7. 15. So Iacob went down into Egypt and died he and our Fathers i. e first he and afterward our Fathers So here They did eat on that day with great gladness and afterward they made Solomon king the second time And this Opinion seems to be confirmed by the following Passages in which it is related that at this same time they anointed Zadok to be Priest and that Solomon was King instead of David and that all Israel and all Davids sons submitted to him All which was not done till after Davids death as may be gathered by comparing this with 1 King 1. 2. or 2. in 1 Chron. 23. 1. where it is said that David made Solomon his Son King over Israel i. e. he declared him his Successor And so this second time was during Davids Life And what David had more privately declared ch 23. he now more solemnly owns in this great and general Assembly in which by Davids Order and the Consent of all that Assembly Solomon was anointed King i. e. to be King after his Fathers death And this Opinion the Text seems most to favour For it is said And they made Solomon King c. they who That must be fetched out of the foregoing Words and Verses they who did eat and drink before the Lord on that day with great gladness as it is here said and then immediately it follows and that with a copulative conjunction and they made Solomon King c. which without violence cannot be pulled away from the foregoing Words And therefore they must be David and all the Congregation who were then present v. 20. of whom it is said they sacrificed c. v. 21. and they did eat c. and they made Solomon c. The great Objection against this Opinion is that they anointed Zadok to be Priest at this time which was not done till after Davids death for till then Abiathar â—…s not thrust out from being Priest c. 1 King 2. 26 27. This indeed is a difficulty but not insoluble It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion and that there seems to be something more than ordinary in Zadoks case for although Abiathar was properly the Highpriest yet Zadok seems after a sort to be joyned in Commission with him as we see 2 Sam. 15. 29. 19. 11. and it is expresly said Zadok and Abiathar were Priests 2 Sam. 20. 25. and 1 King 4. 4. And it may be further considered that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture Possibly he was unsatisfied with this Design of translating the Crown to Solomon and did now secretly favour Adoniâ—…ahs Person and Right which afterward he did more openly defend Which being known to David by information might induce him and the Princes who favoured Solomon to take this course Which they might the more willingly do in consideration of that Divine Threatning 1 Sam. 2. 31 c. of translating the Priesthood from Ithamars and Elis House of which Abiathar was to Eleazars Line to which it had been promised to perpetuity Numb 25. 13. of which Line Zadok was And they might judge this a sit Season or might be directed by God at this time to execute that Threatning to the one and promise to the other Family And yet this Action of theirs in anointing Zadok did not as I suppose actually constitute him High-priest but onely settled the Reversion of it upon him and his Line after Abiathars death Even as Davids making Solomon king ch 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom but onely gave him a Right to it in Reversion after the present Kings death as Samuels anointing of David 1 Sam. 16. had done to David before him Hence notwithstanding this Anointing Abiathar continued to exercise his Office till Solomon thrust him out 1 King 2. 27 and even after he was removed from the Execution of his Office yet he was reputed the Priest till he died being so called 1 King 4. 4. And this I hope may in some sort resolve that difficulty For the other Arguments they seem not considerable For as for what follows v. 23 24 25. Then Solomon sat on the Throne c. that indeed seems to belong to the time after Davids death being sufficiently â—…eparated from this 22d verse and not so knit to the foregoing Words as those words and they made Solomon King c. are And for the particle then that is
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
with a variety of senses we have onely hinted the senses which in our judgment have seemed fairest and least constrained and shortly shewed the consonancy of them to other Scriptures We have avoided all Polemical discourses as no way proper to our design and very rarely hinted those practical conclusions which have arose from the Text when opened the most we have done of that nature is in our discourses upon the Parables Our Reverend Brother designing but two Volumes and the first to end with the Song of Solomon tho since it hath been determined to conclude it with the Prophet Isaiah that all which he lived to finish might be comprehended in one Volume had an hard task to contract his discourses so as to bring them within that compass and thereby was necessitated not to give the entire sense of each verse in his notes but onely of those words or Terms in the verse which he conceived to stand in need of explication referring by letters in the Text to the parts of the Commentary This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given Nor indeed as to some parts is it possible such we mean as are opened harmonically Of which nature are the three first Evangelists It is confessed by all that the Evangelists make up but one entire History tho some of them have some things which the others have not and they seldom agree in the phrases and circumstances of any one piece of History This made it reasonable that with the Interpretation of one Evangelist should be joyned what the others had with reference to the same piece of History Which method hath been accordingly pursued being the same in which the most Iudicious Mr. Calvin and others have gone before us nor indeed could any other course have been taken without a needless writing the same things over again so as that in our Notes upon Mark we have only enlarged in the explication of what he hath which we did not meet with before in Matthew and in the explication of Luke we have onely opened what he hath which was not in Matthew or Mark where they all three concurred or but two of them concurr'd in any story we have opened what they all or both say in our Notes upon the first of them and when we have come to it again in one or both the other we have onely referred to our former Notes John having little which the other Evangelists have we have considered by himself mostly yet sometimes taking in something from him where we found it completory of any thing related by the other Evangelists In magnis voluisse sat est We cannot say that we have left no room for others to come after us and add to or correct what we have said But this we can say in truth that we have not willingly baulked any obvious difficulty and have designed a just satisfaction to all our Readers and if any knot yet remain untied we have told our Readers what hath been most probably said for their satisfaction in the untying of it If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage and more general satisfaction We are but entred upon his Harvest and have wanted his sickle we cannot pretend to any double portion of his Spirit His mantle dropt from him before he was Translated we mean his Synopsis we have taken that up out of that great work of his we have taken so much as we judged proper for his design in this work and made use of a great number of other Authors some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this then his other work Our design good Reader was not to tell thee how the Fathers interpreted Texts Aquinas Justinianus and others have done that work nor yet to tell thee any Grammatical niceties or what learned men have critically noted upon Terms or Phrases that is done in the Synopsis Criticorum Nor yet to tell thee what conclusions of Truth may be raised from the verses that hath been done profitably upon many books of Scripture by Mr. Dickson Hutchinson Fergusson Guild Durham and some others much less to handle the controversies that have risen from any portion of Scripture Our work hath been onely to give thee the plain sense of the Scripture and to reconcile seeming contradictions where they occurred and as far as we were able to open Scripture by Scripture which is its own best Interpreter comparing things Spiritual with Spiritual That thy Faith might not stand in the wisdom of men but in the wisdom and power of God If we have reached this end it is all we aimed at if thou gettest any good by what we have done Remember thy Sacrifice is due at another Altar even his who ministreth seed to the sower who both watereth the furrows of the field and blesseth the springing of the Corn let him have the Praise and we onely thy Prayers that we may live an useful Life and dye an happy Death and attain to the Resurrection of the Dead in which we shall all see and understand more perfectly then we yet do Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE Collected out of the Latin Synopsis Criticorum and divers other Learned Interpreters and Accommodated to the use of Vulgar Capacities GENESIS The ARGUMENT THis Book is called Genesis i. e. Generation or Birth giving an accompt of passages during 2300 years and upwards viz. From the Creation of all things to the death of Joseph In which History Moses by Divine inspiration treats of the Creation of the World with all the parts and uses in it and of it but chiefly of Man who alone was made after God's Image where he lays down God's concessions and prohibitions to him and Man's Transgressioâ—… together with the woful effects and the remedy of them in the promise of a Saviour The Original Progress and Preserâ—…ion of the true Church springing from Abel and carried on by Seth Enoch c. And the ground and rise of Apostasiâ—… begun in Cain and carried on by his posterity separating themselves from the Holy Seed till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth excepting only Noah and his Family out of which as the Church did again spring forth so another cursed race carrying on the former enmity to a greater height not only fell into Idolatry after it had continued a considerable time in Sem's race but breaking out into all Outrages and Tyrannical oppressions it was almost extinct among those numerous Nations that Noah's Posterity sprang out into But God calling Abraham into the Land of Promise who was an Idolater in Chaldea and giving him Temporal and
a matter And very grievous to her because Womens Affections use to be vehement and it is irksome to them to have them restrained or denied shall be ‖ Or subject to thy Husband to thy Husband and he shall rule * 1 Cor. 14. 34. over thee n Seeing for want of thy Husbands rule and conduct thou wast seduced by the Serpent and didst abuse that power I gave thee together with thy Husband to draw him to sin thou shalt now be brought down to a lower degree for he shall rule thee not with that sweet and gentle hand which he formerly used as a guide and Counsellour onely but by an higher and harder hand as a Lord and Governour to whom I have now given a greater Power and Authority over thee than he had before which through thy pride and corruption will be far more uneasie to thee than his former Empire was and who will usurp a further power than I have given him and will by my permission for thy punishment rule thee many times with Rigour Tyranny and Cruelty which thou wilt groan under but shalt not be able to deliver thy self from it See 1 Cor. 14. 34. 1 Tim. 2. 11 12. 1 Pet. 3. 6. 17. And unto Adam he said because thou hast hearkned unto the voice of thy Wife o i. e. Obeyed the word and counsel contrary to my expresse command and hast eaten of the Tree of which I commanded thee saying Thou shalt not eat of it * Isa. 24. 5 6. Rom. 8. 20. cursed is the ground p Which shall now yield both fewer and worse fruits and those too with more trouble of mens minds and labour of their bodies for thy sake q i. e. Because of thy sin or to thy use or as far as concerns thee in sorrow r Or with toil or grief shalt thou eat of it all the days of thy life 18. Thorns also and Thistles a And other unuseful and hurtful Plants Synecdochically contained under these shall it †Heb cause to bud bring forth b Of its own accord to thee c Not to thy benefit but to thy grief and punishment And thou shalt * Psal. 104. 14. eat the Herb of the Field d In stead of those generous and delicious Fruits of Paradise which because thou didst dispise thou shalt no more tast of See Gen. 1. 29. 19. In the sweat of thy face f i. e. Of thy Body He mentions the Face because there the sweat appears first and most Or with labour of Body or Brain Eccles. 1. 13. and vexation of mind shalt thou eat Bread g i. e. Get thy food and livelihood Bread being put for all nourishment as Gen. 18. 5. and 28. 20. till thou return unto the ground for out of it wast thou taken for dust thou art i As to the constitution and original of thy Body See Gen. 18. 27. Iob 1. 21. Psal. 103. 14. and unto dust shalt thou return k Though upon thy obedience I would have preserved thy Body no less than thy Soul from all mortality yet now having sinned thou shalt return unto dust in thy Body whilst the immortal Spirit shall return unto God who gave it Eccles. 12. 7. Thus thy end shall be as base as thy beginning 20. And Adam called his Wives name †Heb. Chavâ—… Eve m Which signifies either Living or the giver or preserver of Life because she was the Mother of all living n Though for her sin justly sentenced to a present death yet by Gods infinite Mercy and by vertue of the promised Seed was both continued in Life her self and was made the Mother of all living Men and Women that should be after her upon the Earth who though in and with their Mother they were condemned to speedy Death yet shall be brought forth into the state and Land of the Living and into the hopes of a blessed and eternal Life by the Redeemer whose Mother or progenitor she was 21. Unto Adam also and to his Wife did the LORD God p Either by his own word or by the Ministry of Angels make coats of skins q Of Beasts slain either for Sacrifice to God or for the use of man their Lord and owner and clothed them r Which he did partly to defend them from excessive heats and colds or other injuries of the Air to which they were now exposed Partly to mind them of their sin which made their nakedness which before was Innocent and Honourable now to be an occasion of sin and shame and therefore to need covering And partly to shew his care even of fallen man and to encourage his hopes of Gods mercy through the blessed Seed and thereby to invite him to Repentance 22. And the LORD God said s Either within himself or to the other persons of the Godhead Behold the Man is become t i. e. Adam and Eve both are become such according to the Devils promise and their own expectation This is an Holy Irony or Sarcasm like those 1 King 18. 27. Eccles. 11. 9. q. d. Behold O all ye Angels and all the future Generations of men how the first man hath over-reached and conquered us and got the Divinity which he affected and how happy he hath made himself by his Rebellion But this bitter scorn God uttereth not to insult over mans misery but to convince him of his sin folly danger and calamity and to oblige him both to a diligent seeking after and a greedy embracing the remedy of the promised Seed which God offered him and to a greater watchfulness over himself and respect to all Gods commands for the time to come as one of us u i. e. As one of the Divine Persons of infinite Wisdom and Capacity Here is an evident proof of a plurality of persons in the Godhead compare Gen. 1. 26. and 11. 7. If it be said God speaks this of himself and the Angels besides that as yet not one word hath been spoken concerning the Angels it is an absurd and unreasonable conceit that the great God should level himself with the Angels and give them a kind of equality with himself as this expression intimates to know Good and Evil x To know all things both good and evil and now lest he put forth his hand y The speech is defective and to be supplyed thus or some such way But now care must be taken or man must be banished hence lest he c. and take also a i. e. As he did take of the Tree of knowledge of the Tree of Life and eat and live for ever b i. e. And thereby prophane that Sacrament of Eternal Life and fondly perswade himself that he shall live for ever This is another scoffe or irony whereby God upbraideth mans presumption and those vain hopes wherewith he did still feed himself 23. Therefore d For
they have imagined to do 7. Go to let us m i. e. The blessed Trinity See Gen. 1. 26. go down and there confound their Language n By making them forget their former Language and by putting into their minds several Languages not a distinct Language into each person but into each Family or rather into each Nation that they may not †Heb. hear understand one anothers speech o And thereby be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work 8. So the LORD scattered them abroad from thence upon the face of all the Earth p Thus they brought upon themselves the very thing they seared and that more speedily and more mischievously to themselves For now they were not only divided in place but in Language too and so were unfitted for those Consederacies and Correspondencies which they mainly designed and for the mutual Comfort and Help of one another which otherwise they might in good measure have enjoyed And they left off to build the City 9. Therefore is the Name of it called ‖ That is confusion Babel because the LORD did there confound the Language of all the Earth and from thence did the LORD scatter them abroad upon the face of all the Earth 10. * Chap. 10. 32. 1 Chron. 1. 17. These are the Generations of Shem q Not all of them as appears both from the next verse and from the former Chapter but of those who were the seminary of the Church and the Progenitors of Christ. Shem was an hundred years old and begat Arphaxad two years after the Flood 11. And Shem lived after he begat Arphaxad five hundred years r So that he lived almost all the time of Abraham which was a singular blessing both to himself who hereby saw his Children of the tenth Generation and to the Church of God which by this means enjoyed the Counsel and Conduct of so great a Patriarch and begat Sons and Daughters 12. And Arphaxad lived five and thirty years and begat Salah 13. And Arphaxad lived after he begat Salah four hundred and three years and begat Sons and Daughters 14. And Salah lived thirty years and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years and begat Sons and Daughters 16. * 1 Chro. 1. 19. And Eber lived four and thirty years and begat * called Luk. 3. 35. Phalec Peleg 17. And Eber lived after he begat Peleg four hundred and thirty years s So that he was the longest liv'd of all the Patriarchs which were born after the Flood and begat Sons and Daughters 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years and begat Sons and Daughters 20. And Reu lived two and thirty years and begat * Luk 3. 35. Saruch Serug 21. And Reu lived after he begat Serug two hundred and seven years and begat Sons and Daughters 22. And Serug lived thirty years and begat Nahor 23. And Serug lived after he begat Nahor two hundred years and begat Sons and Daughters 24. And Nahor t The first Patriarch who fell to Idolatry lived nine and twenty years and begat * Luk. 3. 34. Thara Terah 25. And Nahor lived after he begat Terah an hundred and nineteen years and begat Sons and Daughters 26. And Terah lived seventy years and * Josh. 24. 2. 1 Chro. 1. 26. begat u i. e. Began to beget as Gen. 5. 32 Abram x Who is first named in order of Dignity for which cause Shem is put before Ham and Iapheth and Moses before Aaron not in order of time which seems to be this Haran probably was the eldest because Nahor married his Daughters Nahor the second and Abram certainly was the youngest because Terah Abrams Father lived two hundred and five years ver 32. and Abram after his Fathers Death Acts 7. 4. went out of Haran when he was seventy five years old Gen. 12. 4 5. therefore he was not begotten in Terahs seventieth year when Terah began to beget his Sons as here is said but in his one hundred and thirtieth year and so there remains seventy five years precisely to Abrams departure And Sarai Harans Daughter was but ten years younger than Abram Gen. 17. 17. and therefore Haran was Abrams Elder Brother Nahor and Haran 27. Now these are the Generations of Terah Terah begat Abram Nahor and Haran And Haran begat Lot 28. And Haran died before his Father Terah y i. e. In the presence and during the Life of his Father in the Land of his Nativity in Ur of the Caldees 29. And Abram and Nahor took them Wives The Name of Abrams Wife was Sarai and the Name of Nahors Wife Milcah the Daughter of Haran z Such Marriages of Uncles and Nieces being permitted then Exod. 6. 20. as in the beginning of the World the Marriages of Brethren and Sisters were though afterwards the Church being very much enlarged they were severely forbidden Levit 18. 12 14. the Father of Milcah and the Father of Iscah a Who is either Sarai as the Jews and many others think or rather another person For 1. Why should Moses express Sarai thus darkly and doubtfully Had he meant her he would have added after Iscah this is Sarai according to his manner in like cases Gen. 14. 2 7. and 35. 6. He elsewhere calleth her the Daughter not of his Brother as he should have done had she been Iscah but of his Father by another Mother 30. But Sarai was barren she had no child b See Gen. 16. 1 2. and 18. 11 12. 31. And Terah took Abram his Son c See Ios. 24. 2. Nehem. 9. 7. 1 Chron. 1. 26. Being informed by his Son of the command of God he did not despise it because it came to him by the hands of his inferiour but chearfully obeyeth it and therefore he is so honourably mentioned as the Head and Governour of the Action and Lot the Son of Haran his sons son and Sarai his daughter in law his Son Abrams wife and they went forth with them †i. e. Terab and Abram went with Lot and Sarâ—…i as their Heads and Guides from * Neh. 9. 7. Act. 7. 4. Ur of the Caldees to go into the Land of Canaan and they came unto Haran d Called Charran Act. 7. 4. and by the Romans Carrae a place in Mesopotamia strictly so called in the way to Canaan and near to it well known by Crassus his defeat there See Gen. 24. 10. and 28. 10. and 29. 4. and dwelt e Or rested or abode being detained there for a season peradventure by Terab's disease which begun there for the next verse tells us of his death there 32. And the days of Terah were two hundred and five years and Terah died in Haran CHAP. XII 1.
little unkindness which we expressed to thee Or it may be a wish if thou makest this covenant with us be thou now the blessed of the Lord we heartily wish thy blessings and prosperity may increase 30 And he made them a feast and they did eat and drink 31 And they arose up betimes in the morning x Partly for the dispatch of their journey and business and partly because then their minds were most vigorous and sober and fit to perform so sacred an action as an oath was and sware one to another and Isaac sent them away and they departed from him in peace 32 And it came to pass the same day that Isaacs servants came and told him concerning the well which they had digged and said unto him We have found water 33 And he called it ‖ That is an oath Sheba therefore the name of the City is ‖ That is the well of the oath Beer-sheba y This name had been given before either to this or a neighbouring place by Abraham Gen. 21. 31. But was now buried in oblivion as his wells were and the wells being revived he revives and renews the name which proved now a lasting name unto this day as here follows which is not added Gen. 21. 31. because then the name though given by Abraham was soon forgotten and neglected by others unto this day 34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite z Both Hittites the worst of the Canaanites Ezek. 16. 3. Which from his Grand-father Abrahams severe charge Gen. 24. 3. he must needs know would be highly displeasing both to God and to his Parents And as Esau had several names being called also Edom and Seir so it seems these women and their Parents had by comparing this with Gen. 36. 2. which was usual in those times and places Or Esau had more Wives then these 35 Which * chap. 27. 46. were †Heb. bitterness of spirit a grief of mind unto Isaac and to Rebekah a Because to their Idolatry and other wickedness they added obstinacy and incorrigibleness despising their persons and godly counsels whereby they invited them to Repentance CHAP. XXVII 1 AND it came to pass that when Isaac was old a About one hundred and thirty seven years old and his eyes were dim so that he could not see b Which was ordered by Gods wise providence not onely for the exercise of Isaacs patience but also as a means to transfer Esaus right to Iacob he called Esau his eldest son and said unto him My son And he said unto him Behold here am I. 2 And he said Behold now I am old I know not the day of my death 3 Now therefore take I pray thee thy weapons thy quiver †Or As the 〈◊〉 and Hebrew Doctors render it thy Sword a weapon no less necessary for an hunter of Beasts than a Bow and thy bowe and go out to the field and †Heb. 〈◊〉 take me some venison 4 And make me favoury meat such as I love and bring it to me that I may eat c Quest. Why doth he require this before he bless him Answ. 1. That being refreshed and delighted therewith his Spirit might be more chearful and so the fitter for the giving of this prophetical benediction for which reason also the Prophet Eliha called for a minstrel ere he could utter his Prophesie 2 Kings 3. 15. 2. By the special direction of Divine providence that Esaus absence might give Iacob the advantage of getting the blessing that my soul may bless thee d He speaks not here of a common and customary blessing which Parents may bestow upon any of their Children as and when they please but of the last solemn extraordinary and prophetical benediction whereby these holy Patriarchs did by Gods appointment and with his concurrence constitute one of their sons heir not onely of their inheritance but of Abrahams covenant and all the promises both temporal and spiritual belonging to it As for the oracle delivered to Rebecca which transferred this blessing upon Iacob chap. 25 23. either Isaac knew not of it not being sufficiently informed thereof by Rebecca or he did not throughly understand it or he might apprehend that it was to be accomplished not in the persons of Esau and Iacob but in their posterity or at this time it was quite out of his mind or he was induced to neglect it through his passionate affection to his son Esau. before I die 5 And Rebekah heard when Isaac spake to Esau his son and Esau went to the field to hunt for venison and to bring it 6 And Rebekah spake unto Jacob her son saying Behold I heard thy father speak unto Esau thy brother saying 7 Bring me venison and make me savoury meat that I may eat and bless thee before the LORD e Solemnly as in Gods presence in his name and by his Authority and with his leave and favour which I shall heartily pray for thee So he signifies that this was more than an ordinary blessing which he now intended to give him before my death 8 Now therefore my son obey my voice according to that which I command thee 9 Go now to the flock and fetch me from thence two good Kids of the goats f It is observable that as Iacob deceived his Father by a Kid so his Sons deceived him by the same Creature Gen. 37. 31 32 33. and I will make them savoury meat g Out of their most tender and delicate parts Wherewith it was not difficult to deceive Isaac partly because of the likeness of the flesh especially being altered by convenient sawce and partly because the same old age which had dimmed Isaacs sight had also dulled his other senses for thy Father such as he loveth 10 And thou shalt bring it to thy father that he may eat and that he may bless thee before his death 11 And Jacob said to Rebekah his mother Behold Esau my brother is an hairy man and I am a smooth man 12 My father peradventure will feel me and I shall seem to him as a deceiver g I shall appear to him to be indeed a deceiver one that abuseth his age and blindness The particle as sometimes signifies not the likeness but the truth of the thing Ioâ—…n 1. 14. 2 Corthians 3. 18. and I shall bring a curse upon me h Which is due to every one that deceiveth the blind Deut. 27. 18. especially his Father and especially in a religious concern Ier. 48. 10. Mal. 1. 14. such as this was and not a blessing 13 And his mother said unto him Upon me be thy curse i She saith so out of an assured confidence in the Divine oracle and promise my son onely obey my voice and go fetch me them 14 And he went and fetched and brought
to kiss my sons and my daughters a As was usual at the parting of Friends See the note on Gen. 29. 11. thou hast now done foolishly in so doing b But indeed Iacob took the wisest course for the security of his Person and Estate especially having the direction and protection of God in it 29 It is in the power of my hand to do you hurt but the God of your father c Isaac or Abraham by which he disowns him for his God and â—…itly reproacheth him with the novelty of his Religion which was first brought in by his father Compare ver 53. spake unto me yesternight saying Take thou heed that thou speak not to Jacob either good or bad 30 And now though thou wouldst needs be gone because thou sore longedst after thy fathers house yet wherefore hast thou stoln my Gods d Laban could not be so senceless as to take those for true Gods which could be stollen away but he calleth them Gods because they were the means or representations whereby he worshipped his Gods 31 And Jacob answered and said to Laban because I was afraid for I said Peradventure thou wouldst take by force thy daughters from me 32 With whomsoever thou findest thy Gods * chap. 44. 9. let him not live e I give my consent that he shall die by the hands of Justice A rash and inconsiderate sentence before our brethren discern thou what is thine with me and take it to thee for Jacob knew not that Rachel had stollen them 33 And Laban went into Jacobs tent and into Leahs tent f The Men and Womens Tents were distinct and separate See Gen. 18. 2. and 24. 67. and into the two maid-servants tents but he found them not Then went he out of Leahs tent and entred into Rachels tent 34 Now Rachel had taken the Images and put them in the camels furniture and fate upon them and Laban †Heb felt searched all the tent but found them not 35 And she said to her father Let it not displease my Lord that I cannot rise up before thee g Quest. How could that occasion hinder her from rising up to her Father Answ. 1. It might be attended in her as it was and is in some other women especially in those hot countries with a greater flux of blood or with more than ordinary infirmity and sickness and this Laban might know to be usual with her by former observation or information 2. She offers this as a reason not why she could not rise up to shew a civility to him but why she could not rise up from his face or from before him as the words in the Hebrew sound i. e. so as to give way to him that he might come and search there for the Images because menstruous women were antiently esteemed polluted and to pollute the things which they touched or sat upon as you may see by Levit. 15. 19 20 21 22. Which law though it were not yet given and written yet that as well as divers other Ceremonial Rites might be enjoyned by God and observed by sober Heathens at that time especially by such as were akin to Abraham as Laban and his Family were who by that means might easily come to the knowledge of such matters Add to this one of the seven precepts given to the Sons of Noah was that of uncovering nakedness which both Jewish and Christian writers take to be a very comprehensive expression and to include all such things as have a natural turpitude in them among which this is confessed to be one And the words thus understood contain a solid and satisfactory reason why Laban should not now come near her nor search the things upon which she sat upon which had been an uncivil and immodest thing for the custom of women is upon me and he searched but found not the Images 36 And Jacob was very wroth and chode with Laban and Jacob answered and said to Laban What is my Trespass what is my sin that thou hast so hotly pursued after me h With so much fury and violence 37 Whereas thou hast †Heb. felt searched all my stuff what hast thou found of all thy houshold-stuff set it here before my brethren and thy brethren that they may judge betwixt us both 38 This twenty years have I been with thee thy ewes and thy she-goats have not cast their young i Which thou owest in a great measure to my care and diligence in ordering them and principally to Gods blessing given to thee for my sake by thy own confession Gen. 30. 27. and the rams of thy flock have I not eaten 39 That which was torn of beasts I brought not unto thee I bare the loss of it of * Exod. 22. 12. my hand didst thou require it k Which was unjust and unreasonable except where it fell out through the Shepherds default See Exod. 22 13. Quest. How could Jacob pay these losses seeing he came empty from his Fathers house and got nothing by his service for the first 14 years but his wives Ans. Either 1. he had some supplies sent from his Father though it be not mentioned in this History or 2. he might have some inconsiderable allowances or priviledges from Laban out of which he could easily deâ—…ray these charges which because of his great care and watchfulness did but seldom happen or 3. these losses were put to his account to be satisfied by him as soon as he should be able to do it whether stollen by day or stollen by night 40 Thus I was in the day the drought consumed me and the frost by night and my sleep departed from mine eyes ‖ Through my extraordinary thoughtfulness and care about thy cattle especially in cases of danger 41 Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel and thou hast changed my wages ten times 42 Except the God of my Father the God of Abraham and the fear of Isaac l i. e. The God whom my father Isaac worships with reverence and godly fear as appears by comparing ver 53. The act is here put for the Object as it frequently is and particularly God is called our fear Isa. 8. 13. And fear is one of Gods names amongst the Rabbins He calls him not Isaacs God but his fear because Isaac was yet alive and in the state of probation and served God with fear and trembling See Gen. 27. 33. The Jews observe that God is not called the God of any particular person as of Abraham Isaac and Iacob till after their death had been with me surely thou hadst sent me away now empty God hath seen my affliction m With compassion and intention of good to me for it Gods seeing is oft used for his relieving and helping as Gen. 16. 13. and 29. â—…2 Exod 3. 7 9. Or hath shewed or proved it
he returned unto him and lo he stood by his burnt-sacrifice he and all the princes of Moab 7 And he took up l To wit into his mouth he expressed or spoke his parable m i. e. His oracular and prophetical speech which he calls a parable because of the weightiness of the matter and the majesty and smartness of the expressions which is usual in parables and said Balak the King of Moab hath brought me from Aram n From Aram Naharaim or Mesopotania Deut. 23. 4. See Gen. 10. 22. out of the Mountains of the east o In which quarter Aram lay The East was infamous for charmers or soothsayers Isa. 2. 6. saying Come curse me Jacob p The posterity of Iacob i. e. Israel as it here follows and come defie Israel 8 How shall I curse whom God hath not †Heb. cursed him cursed q God hath not cursed but blessed Israel and therefore it is a vain and ridiculous attempt for me to curse them in spight of God or how shall I defie whom the LORD hath not defied 9 For from the top of the rocks r Upon which I now stand I see him s I see the people according to thy desire chap. 22. 41. but cannot improve that sight to the end for which thou didst design it to wit to curse them and from the hills I behold him lo * Deut. 33 28. the people shall dwell alone and shall not be reckoned among the nations t This people are of a distinct kind from others Gods peculiar people separated from all other nations as in Religion and Laws so also in divine protection and therefore my inchantments cannot have that power against them which they have against other persons and people See Exod. 19. 5. Levit. 20. 24 26. 10 Who can count the dust of Jacob u i. e. The numberless people of Iacob or Israel who according to Gods promise Gen. 13. 16. and 28. 14. are now become as the dust of the Earth and the number of the fourth part of Israel x i. e. Of one of the camps of Israel for they were divided into four camps Numb 2. which Balaam from this height could easily discover much less can any man number all their host Let †Heb. my soul or my life me dye * Psal. 116. 15. the death of the righteous y i. e. Of this righteous and holy people the Israelites called Iesurun Deut. 32. 15. which word signifies upright or righteous The sense is they are not onely happy above other Nations in this life as I have said and therefore in vain should I curse them but they have this peculiar priviledge that they are happy after death their happiness begins where the happiness of other peoples ends and therefore I heartily wish that my soul may have its portion with theirs when I die But it was a vain wish for as he would not live as Gods people did so he died by the sword as others of Gods enemies did Numb 31. 8. Ios. 13. 22. and let my last end z i. e. My death as the word is used Or My posterity as this Hebrew word signifies Psal. 109. 13. Dan. 11. 4. Amos 4. 2. And as the covenant and blessing of God given to Abraham did reach to his posterity so this might not be unknown to Balaam which might give him occasion for this wish Or my reward as the word is taken Prov. 23. 18. and 24. 20. But the first sence seems the most true because it agrees best with the usage of Scripture to repeat the same thing in other words and this includes the third sense to wit the reward which is here supposed to follow death and for posterity it doth not appear that he had any or if he had that he was so very solicitous for them or that he knew the tenour of Gods covenant with Abraham and his posterity Nay he rather seems to have had some hope of ruining Abrahams posterity which he attempted both here and afterwards be like his 11 And Balak said unto Balaam What hast thou done unto me I took thee to curse mine enemies and behold thou hast blessed them altogether 12 And he answered and said Must I not take heed to speak that which the LORD hath put in my mouth a I speak not these words by my own choice but by the constraint of an higher power which I cannot resist 13 And Balak said unto him Come I pray thee with me unto another place from whence thou mayest see them thou shalt see but the utmost part of them and shalt not see them all b He thought the sight of the people necessary both to excite Balaams passions and to strengthen and direct his conjurations but he would now have him see but a part of the people and not all because the sight of all of them might dismay and discourage him and as it did before raise his fancy to an admiration of the multitude and of the felicity of the people ver 9 10. and curse me them from thence 14 And he brought him into the field of Zophim c A place so called from the spies and watches which were kept there to the top of ‖ Or the hill Pisgah d An high Hill in the land of Moab so called Deut. 3. 27. and 34. 1. and built seven altars and offered a bullock and a ram on every altar 15 And he said unto Balak stand here by thy burnt-offering while I meet the LORD e To consult him and to receive an answer from him if peradventure those renewed sacrifices will melt him into some compliance with our desires yonder 16 And the LORD met Balaam f See above on verse 4. and Numb 22. 35. and * chap. 22. â—… put a word in his mouth and said go again to Balak and say thus 17 And when he came to him behold he stood by his burnt-offering and the princes of Moab with him And Balak said unto him What hath the LORD spoken 18 And he took up his parable and said Rise up g This word implies either 1. The reverence wherewith he should hear and receive Gods message as Ehud did Iudg. 3. 20. which might have been probable if Balak had been now sitting as Ehud there was but he was standing ver 15. or rather 2. The diligent attention required rouse up thy self and carefully mind what I say Balak and hearken unto me thou son of Zippor 19 * 1 Sam. 15. 2â—… Mal. 3. 6. Rom. 11. 2â—… Jam. 1. 17. God is not a man that he should lie h i. e. Break his Faith and Promises made to his people for their preservation and benediction neither the son of man that he should repent i i. e. Change his counsels or purposes which men do either because they are not able to execute them or because they are better informed and
those parts for it is probable and was then very usual some colonies of them were sent forth to remoter places which therefore had no hand either in their former sin or in this present raine of whom we read after this Iudg 6. And herein they did according to Gods own order concerning such people Deut 20. 13. only their fault was that they did not consider the special reason and great obligation which they had to involve the Women in the destruction for which reason Moses blames them afterward v. 15 16. 8 And they slew the Kings of Midian i Called Dukes or Princes of Sihon Ios. 13. 21. because they were subject to him while he lived but upon his death they resumed their Kingly power besides the rest of them that were slain namely * Josh. 13. 21. Evi and Rekem and Zur k The Father of Cozbi Numb 25. 15. and Hur and Reba five Kings of Midian Balaam also l Obj. he was gone and returned to his own place Numb 24. 25. which was Aram or Mesopotamia Numb 23. 7. Answ. Either he did go thitherward but in his journey made some stay in Midian where he was overtaken by divinevengeance or understanding the success of his wicked counsel left with Balaam in the sin and slaughter of the Israelites he returned partly to enjoy the reputation and reward of his counsel which he had lost before and partly to employ his Hellish arts against Israel now they were as he thought forsaken by their God and exposed to his malice Here Balaam dies the death of the wicked and not of the righteous as he desired Numb 23. 10. the son of Beor they slew with the sword And the children of Israel took all the Women of Midian Captives and their little ones and took the spoil of all their cattel and all their Flocks and all their goods 10 And they burnt all their cities m Partly to blot out the Name and Memory of so lewd and vile a people partly least any of the Israelites should be tempted to settle there and so be discouraged in their progress to Canaan and partly least they should be possessed by other people who might prove as bad Neighbours to them as these would have been wherein they dwelt and all their goodly castles with fire 11 And they took all the spoil and all the prey both of men and of beasts 12 And they brought the captives and the prey and the spoil unto Moses and Eleazar the Priest and unto the Congregation of the children of Israel unto the camp at the plains of Moab which are by Jordan near Jericho 13 And Moses and Eleazar the Priest and all the Princes of the congregation went forth to meet them without the camp n Partly to put respect upon them and congratulate with them for their happy success and partly to prevent the pollution of the Camp by the untimely entrance of the Warriours into it 14 And Moses was wroth with the officers of the host o Because they had spared those who were most criminal and who by the law of God and of nature were worthy of Death with the captains over thousands and captains over hundreds which came from the †Hebr. host of war battel 15 And Moses said unto them Have ye saved * Sâ—… Deut. 20. 23. 1 Sam. 15. 3. all the women alive 16 Behold * Chap. 25. 2. these caused the children of Israel through the * Chap. 24. 14. 2 Pet. 2. 15. counsel of Balaam to commit trespass against the LORD in the matter of Peor and * Chap. 25. 9. there was a plague among the congregation of the LORD 17 Now therefore * Judg. 21. 11. kill every male among the little ones p Which they were forbidden to do to other people Deut. 20. 14. except the Canaanites to whom this people had equalled themselves by their horrid crimes and therefore it is not strange nor unjust that God the supream Lord of all mens lives who as he gives them so may take them away when he pleaseth did equal them in the punishment and kill every woman that hath known man q Partly for punishment because the guilt was general and though some of them only did prostitute themselves to the Israelites yet the rest made themselves accessary by their consent or concurrence or approbation and partly for prevention of the like mischief from such an adulterous generation by lying with †Hebr. a male him 18 But all the women children that have not known a man r To wit carnally See on Gen. 48. 1. and 19. 8. Levit. 18. 22. by lying with him keep alive for your selves s Either to sell them as slaves to others or to use them as Servants to your selves or to marry them when you have prepared and instructed them 19 And do ye abide without the camp seven dayes s According to the Law Levit. 15. 13. and Numb 19. 11 12. whosoever hath killed any person and * Chap. 19. 11 c. whosoever hath touched any slain purify t With the water of sprinkling Numb 19. 9. both your selves and your captives on the third day and on the seventh day 20 And purifie all u To wit your spoil and prey See Levit. 8. 15. and 14. 49. your raiment and all that is †Heb. Instrument or vesseâ—… of skins made of skins and all work of goats hair x All which had contracted some ceremonial uncleanness either from the dead Bodies which wore them or the tents or houses where they were in which such dead Bodies lay or from the touch of the Israelitish Souldiers who were legally defiled by the slaughters they made and all things made of wood 21 And Eleazar the Priest said unto the men of war which went to the battel This is the ordinance of the Law which the LORD commanded Moses 22 Only the gold and the silver the brass the iron the tin and the lead 23 Every thing that may abide the fire ye shall make it go thorow the fire and it shall be clean nevertheless it shall be purified * Chap. 19. 9 17. with the water of separation and all that abideth not the fire ye shall make go through the water 24 And ye shall wash your clothes on the seventh day and ye shall be clean and afterward ye shall come into the camp 25 And the LORD spake unto Moses saying 26 Take the sum of the prey †Heb. Of the captivity that was taken both of man and of beast thou and Eleazar the priest and the chief fathers of the congregation 27 And * Josh. 22. 8. 1 Sam. 30. 24. divide the prey into two parts between them that took the war upon them who went out to battel and between all the congregation y The Congregation hath some share because the Warriours went in the name of all and because all
destroy them with a mighty destruction until they be destroyed 24 And * Josh. 12. 1. he shall deliver their Kings into thiâ—…e hand and thou shalt destroy their name from under heaven there shall no man be able to stand before thee until thou have destroyed them u This promise is made upon condition of their performance of their duty which they neglecting they justly lose the benefit of it as we see Iudg. 2. 1 2 3. 25 The graven images of their gods * chap. 12. 3. Exod. 32. 20. shall ye burn with fire thou * Josh. 7. 1 21. shalt not desire the silver or gold that is on them x Wherewith the Idols are covered or a lorned nor conseâ—… 〈◊〉 other 〈◊〉 their ornaments This he commands to shâ—… his 〈◊〉 〈◊〉 of Idolâ—…ry and to cut off all occasions of iâ—… nor take it unto thee lest thou be * Psa. 106. 36. snared therein for it is an abomination to the LORD thy God 26 Neither shalt thou bring an abomination into thine house lest thou be a cursed thing y i. e. 〈◊〉 to 〈◊〉 〈◊〉 as that was See Ios. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like it but thou shalt utterly detest it and thou shalt utterly abâ—…or it for * chap. 13. 17. 〈◊〉 27. 23. it is a cursed thing CHAP. VIII 1 ALl the commandments which I command thee this day shall ye observe to do that ye may live a â—… â—… 〈◊〉 〈◊〉 and happily as life is oft taken as 〈◊〉 17. 18. 〈◊〉 v. â—… â—… 〈◊〉 on the contrary troubles or afflictions are called Death End 10. 17. 2 Cor. 11. 23. and multiply and go 〈◊〉 〈◊〉 possess the 〈◊〉 which the LORD sware 〈◊〉 〈◊〉 fathers 2 And thou shalt remember all the way b i. e. All the events which befel thee in the way the miraculous protections deliverances provisions instructions which God gave thee and withal the frequent and severe punishments of thy disobedience which the LORD thy God â—…ed thee those fourty years in the wilderness to humble thee and to * chap. 1â—… 〈◊〉 prove thee to know c i. e. That thou mightest discover to thy self and others that infidelity inconstancy Hypocrisie Apostacy rebellion and perverâ—… which lay hid in thy heart the discovery whereof was of singular use both to them and to the Church of God in all sucâ—…eding ages what was in thine heart whether thou wouldest keep his commandments or no. 3 And he humbled thee and * Exod. 1â—… â—… suffered thee to hunger and fed thee with * Exod. 1â—… 1â—… 14. Manna which thou knewest not neither did thy fathers know that he might make thee know that man doth * Mat. 4. 4. Lux. 4. 4. not live by bread onely but by every word that proceedeth out of the mouth of the LORD d i. e. By every or any thing which God appoints for this end how unlikely soever it may seem to be for 〈◊〉 as appears in the Manna seeing it is not thee Creature but onely Gods command and blessing upon iâ—… that 〈◊〉 〈◊〉 〈◊〉 for the support of life doth man live 4 * 〈…〉 Thy raiment 〈◊〉 not old upon thee e 〈…〉 neither did thy â—…oot swell f 〈…〉 these fourty years 5 * 〈…〉 Thou shalt also consider in thine heart that as a man chasteneth his son g i. â—… Unwillingly being 〈◊〉 by thy necessity modeâ—…ely in judgment remembring mercy and for thy reformation not for thy 〈◊〉 Compare 〈◊〉 3. 11 12. Heb. 12. 5 c. so the LORD thy God chasteneth thee 6 Therefore thou shalt keep the commandments of the LORD thy God to walk in his wayes and to fear him 7 For the LORD thy God bringeth thee into a good land * chap. 11. 〈◊〉 11. a land of brooks of water of fountains and depths h i. e. Deep Wells or Springs or Lakes which were divers and large that spring out of valleys and hills 8 A land of wheat and barley and vines and fig-trees and pomegranats a land of †〈…〉 oil olive l 〈…〉 and honey 9 A land wherein thou shalt eat bread without 〈◊〉 then shalt not lack any thing in it a land * chap. 〈◊〉 〈◊〉 whose 〈◊〉 are iron k Where are 〈◊〉 〈◊〉 〈◊〉 in a manner as plentiful aâ—… stones and upon which 〈◊〉 〈◊〉 〈◊〉 as in other parâ—… they do upon stones and out of whose hills thou mayest dig brass l To 〈◊〉 in 〈◊〉 plenty These are mentioned because they had none such in Egypt whence they came 10 * chap. 6. 11 1â—… When thou hast eaten and art full then thou shalt bless the LORD thy God m i. e. Solemnly praise him for thy food which is a debt both of gratitude and justice because it is from his providence and favour that thou receivest both thy food and refreshment and strength by it The more unworthy and absurd is that too common profaneness of them who professing to believe a God and his Providence from whom all their comforts come grudge to own him at their meals either by desiring his blessing before them or by offering due praise to God after them for the good land which he hath given thee 11 Beware that thou forget not the LORD thy God in not keeping his commandments and his judgments and his statutes which I command thee this day 12 * 〈…〉 Lest when thou hast eaten and art full and hast built goodly houses and dwelt therein 13 And when thy herds and thy flocks multiply and thy silver and thy gold is multiplyed and all that thou hast is multiplyed 14 Then thine heart be lifted up n As if thou didst receive and enjoy these things either by thy own wisdom and valour and industry v. 17. or for thy own merit Dâ—…t 9. 4. See Hos. 13. 6. 1 Cor. 4. 7. and thou forget the LORD thy God which brought thee forth out of the land of Egypt from the house of bondage 15 Who led thee through that great and terrible wilderness * Num. 21. 6. 〈◊〉 13. 5. wherein were fiery serpents and scorpions and drought where there was no water * Num. 20. 11. who brought thee forth water out of the rock of flint 16 Who fed thee in the wilderness with * Exod. 16. 15. manna which thy fathers knew not that he might humble thee o By keeping thee in a constant dependance upon him for every dayes food and convincing thee what an impotent helpless and beggerly Creature thou art in thy self having nothing whereon to subsist but from hand to mouth and being supported wholly by the alms of divine goodness given to thee from day to day The mercies of God if duly considered are as powerful an argument or mean to humble us as the greatest afflictions because they increase our debts to God and manifest our dependance upon him and insufficiency without him
mayest eat grapes thy fill at thine own pleasure q Which was allowed in those parts because of the great plenty and fruitfulness of Vines there but thou shalt not put any in thy vessel 25 When thou comest into the standing corn of thy neighbours * Mat. 12. 1. Mar. 2. 23. Luk. 6. 1. then thou mayest pluck the ears with thine hand but thou shalt not move a sickle unto thy neighbours standing corn CHAP. XXIV 1 WHen * Mat. 5. 31. and 19. 7. Mar. 10. 4. a man hath taken a wife and married her and it come to pass that she find no favour in his eyes a i. e. He dislike and loath her It is a figure called Melosis whereby more is understood than is expressed as Prov. 10. 2. and 17. 21. and 24. 23. because he hath found some †Heb. 〈◊〉 of nakedness chap. 23. 14 uncleanness b Heb. nakedness or shamefulness or filthiness of a thing i. e. some filthy or hateful thing some loathsome distemper of body or quality of mind not observed before Marriage Or some light and unchast carriage as this or the like phrase commonly signifies but not amounting to Adultery which was not punished with divorce but with death in her then let him write her a bill of †Heb. cuttiâ—…g off divorcement and give it in her hand and send her out of his house c Which is not a command to divorce them as some of the Jews understood it nor an allowance and approbation as plainly appears not onely from the New Testment Matth. 5. 31 32. and 19. 8 9. But also from the old Testament Gen. 2. 24. Mal. 2. 16. but meerly a permission or toleration of that practise for prevention of greater mischiefs and cruelties of that hard hearted people towards their Wives and this onely for a season even until the time of reformation as it is called Heb. 9. 10. i. e. till the coming of the Messias when things were to return to their first institution and purest condition The Husband is not here commanded to put her away but if he do put her away he is commanded to write and give her a bill of divorcement before he send her out of his house And though it be true as our Saviour observes that Moses did suffer these divorces to wit without punishing them which also is here implyed yet it must be acknowledged that if we consult the Hebrew words those three first verses may seem to be onely a supposition and the words rendred then let him write her in the Hebrew run thus and hath written her and so it follows ver 2. And she be departed out of his house and be gone and become another mans wife Then follows ver 3. which even according to our translation carries on the supposition And if the later husband hate her c. Then follows the position or prohibition ver 4. 2 And when she is departed out of his house she may go and be another mans wife d For although he could not causelessly put her away without sin yet she being put away and forsaken by her husband might marry another without sin as is determined in the same or a like case 1 Cor. 7. 15. 3 And if the later husband hate her and write her a bill of divorcement and giveth it her in her hand and sendeth her out of his house or if the later husband die which took her to be his wife 4 * Jer. 3. 1. Her former husband which sent her away may not take her again e This is the punishment of his levity and injustice in putting her away without sufficient cause which by this offer he now acknowledgeth to be his wife after that she is defiled f Not simply and absolutely as if her second Marriage were a sin but respectively or as to her first husband to whom she is as a defiled or unclean woman that is forbidden for things forbidden are accounted and called unclean Iudg. 13. 7. because they may no more be touched or used than an unclean thing for that is abomination before the LORD and ‖ Or 〈◊〉 so Gr. thou shalt not cause the land to sin g i. e. Thou shalt not suffer such abhominable lightness and lewdness to be practised least the people be polluted and the land defiled and accursed by that means which the LORD thy God giveth thee for an inheritance 5 * chap. â—… â—… When a man hath taken a new wife he shall not go out to war †Heb. 〈◊〉 〈◊〉 thing 〈◊〉 〈◊〉 upon hiâ—… neither shall he be charged with any business h i. e. Any publick office or employment which may cause an absence from or neglect of his Wife but he shall be free at home one year i That their affections newly engaged may be firmly settled so as there may be no occasions for the divorces last mentioned and shall chear up his wife which he hath taken 6 No man shall take the nether or the upper milstone i Used in their handmills of which see Exod. 11. 5. Numb 11. 28. Ier. 25. 10. Under this one kind he understands all other things necessary to get a livelihood the taking away whereof is against the Laws both of charity and prudence seeing by those things alone he can be enabled both to subsist and to pay his debts to pledge for he taketh a mans †Heb. 〈◊〉 life k i. e. His livelihood or the necessary supports of his life to pledge 7 If a man be found stealing any of his brethren l See on Exod. 21. 16. of the children of Israel and maketh merchandise of him or selleth him then that thief shall die and thou shalt put evil away from among you 8 Take heed in * Lev. 13. 14. the plague of leprosie that thou observe diligently and do according to all that the priests the Levites shall teach you as I commanded them m By which words he plainly intimates that they were not onely to have an eye to the Levites instructions but also and especially unto the word and command of God and that if the Levites sentence were manifestly contrary to the command of God it were not to be obeyed As now if a Levite or Priest should for fear or favour or gain pronounce a person to be clean who were really and manifestly unclean and had the unquestionable marks of leprosie upon him I suppose no man in his wits will question but every man that saw and knew this were bound to avoid the touching of him and that if he did touch him he should be defiled by it so ye shall observe to do 9 Remember what the LORD thy God did * Num. 12. 10. unto Miriam n Whom God smote with leprosie for her contempt of Moses and therefore thou maist expect the same or like punishment if thou dost despise the counsel and direction of the
should not receive the Grace of God in vain and to teach them that the Grace of God doth not discharge mans obligation to his duty nor excuse him for the neglect of it and that Conversion and Sanctification though it be Gods work yet it is mans duty unto the voice of the LORD thy God to keep his commandments and his statutes which are written in this book of the law and if thou turn unto the LORD thy God with all thine heart and with all thy soul. 11 For this commandment which I command thee this day k He seems to speak of the law or of that great command of loving and obeying God mentioned here v. 2 6 10 16. which is the sum of the Law of which yet he doth not here speak simply or as it is in it self but as it is mollified and accompanied with the Grace of the Gospel whereby God circumciseth mens hearts to do this as is expressed v. 6. The meaning is that although the practise of Gods Law strictly and severely be now far from us and above our strength yet considering the advantage of Gospel Grace whereby God enables us in some measure to our duty and accepts of our sincere endeavours in stead of perfection and imputes Christs perfect righteousness unto us that believe now it is near and easie to us And so this place well agrees with Rom. 10. 6 c. where St. Paul expounds or applies this place to the righteousness of faith by which alone the Law is such as it is here described it * chap. 27. 8. Isa. 45. 19. is not hidden from thee l Heb. Is not too wonderful for thee as Deut. 17. 8. Prov. 30. 18. Ier. 32. 17. i. e. not too hard for thee to know and do the Will of God which is but darkly manifested to other nations Act. 17. 27. is clearly and fully revealed unto thee thou canst not pretend ignorance or invincible difficulty neither is it far off m i. e. Out of thy reach 12 * Rom. 10. 6. c. It is not in heaven n i e Shut up there but it hath been thence delivered and published by thy hearing that thou shouldest say Who shall go up for us to heaven and bring it unto us that we may hear it and do it 13 Neither is it beyond the sea o The knowledge of this commandement is not to be fetched from far distant places to which divers of the wise Heathens travelled for their wisdome but it was brought to thy very doors and ears and declared to thee in this Wilderness that thou shouldest say Who shall go over the sea for us and bring it unto us that we may hear it and do it 14 But the word is very nigh unto thee in thy mouth p Thou knowest it so well that it is the matter of thy common discourse thou professest thy knowledge and belief of it or in the mouths of thy Priests and Levites who are dayly preaching of it and instructing thee in it and in thy heart q i. e. In thy mind as the heart is very commonly taken to understand and believe it that thou mayest do it 15 * Chap. 11. 〈◊〉 ver 19. See I have set before thee this day life and good r i. e. A good or an happy life A figure called Hendiaduo Or life and all the blessings of life as good is oft used as Iob 7. 7. Psal. 4. 6. and 128. 5. Eccles. 2. 24. and 4. 8. and 6. 3. and death and evil 16 In that I command thee this day to love the LORD thy God to walk in his wayes and to keep his commandments and his statutes and his judgments that thou mayest live and multiply and the LORD thy God shall bless thee in the land whither thou goest to possess it 17 But if thine heart turn away so that thou wilt not hear but shalt be drawn away s Either by thy own evil mind or by the examples or perswasions of others and worship other gods and serve them 18 I denounce unto you this day that ye shall surely perish and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it 19 * Chap. â—… 〈◊〉 Ver. 15. I call heaven and earth to record this day against you t Compare Deut. 4. 26. Ios. 24. 27. Psal. 50. 4. Isa. 1. 2. that I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live 20 That thou mayest love the LORD thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life u i. e. The cause or author of thy life as life is used Ioh. 14 6. and 17. 3. and the length of thy dayes that thou mayest dwell in the land which the LORD sware unto thy fathers to Abraham to Isaac and to Jacob to give them CHAP. XXXI 1 AND Moses went and spake a i. e. Proceeded or continued to speak An usual Hebrew phrase Or went to the place where he had assembled the people that he might speak to them these words unto all Israel 2 And he said unto them * chap. 34 I am an hundred and twenty years old this day I can no more go out and come in b i. e. Perform the Office of a Leader or Governour either because I now find a decay of my mind and body which seems not well to agree with Deut. 34. 7. or because I foresee the time of my death approaches also the LORD hath said unto me * Num. 〈◊〉 〈◊〉 Chap. 3. 2 Thou shalt not go over this Jordan 3 The LORD thy God he will go over before thee and he will destroy these nations from before thee and thou shalt possess them and Joshua he shall go over before thee * Num. 2â—… 2â—… as the LORD hath said 4 And the LORD shall do unto them * Numb 21. 24 33. as he did to Sihon and to Og kings of the Amorite and unto the land of them c Which he gave to you to possess whom he destroyed 5 And * Chap. 7. â—… the LORD shall give them up before your face d i. e. Into your power See on Deut. 1. 8. that ye may do unto them according unto all the commandments which I have commanded you 6 Be strong and of a good courage fear not nor be afraid of them for the LORD thy God he it is that doth go with thee * Josh. 1. 5. Heb. 13. 5. he will not fail thee nor forsake thee 7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them and thou shalt cause them to inherit it 8 And the
for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
wanting of far more large and capacious Buildings than this that have been supported only by one Pillar Particularly Pliny in the 15th Chapter of the 36th Book of his Natural History mentions two Theaters built by one C. Curio who lived in Iulius Cesar's time each of which was supported only by one Pillar or Pin or Hinge though very many thousands of People did sit in it together And much more might Two Pillars suffice to uphold a Building large enough to contain Three thousand persons which is the number mentioned v. 17. Or the Pillars might be made Two in the lower part meerly for Ornament-sake which might easily be so ordered as to support a Third and Main Pillar in the Middle which upheld the whole Fabrick 30 And Samson said Let ‡ Heb. my soul me die with the Philistines r i. e. I am contented to Die so I can but therewith contribute any thing to the Vindication of Gods Glory here trampled upon and to the Deliverance of Gods People This is no example nor encouragement to those that wickedly Murder themselves for Sampson did not desire nor procure his own Death voluntarily but only by meer force and necessity because he did desire and by his Office was obliged to seek the destruction of these Enemies and Blasphemers of God and Oppressors of his People which in these circumstances he could not Effect without his own Death and his Case was not much unlike theirs that in the heaâ—… of Battel run upon the very mouth of the Canon or other evident and certain danger of Deatâ—… to execute a design upon the Enemy or theirs who go in a Fire-ship to destroy the Enemies best Ships though they are sure to Perish in the Enterprize Moreover Sampson did this by Divine Instinct and Approbation as Gods Answer to his Prayer manifests and that he might be a Type of Christ who by voluntarily undergoing Death destroyed the Enemies of God and of his People and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were moe than they which he slew in his life 31 Then his brethren s Either First Largely so called his kinsmen Or Secondly strictly â—…o called Sampson's Parents having had other Children after him as it was usual with God when he gave an extraordinary and unexpected Power of procreating a Child to continue that strength for the Generation or Conception of more Children as in the case of Abraham Gen. 25. 1 2. and Anna 1 Sam. 2. 21. and all the house of his father came down and took him and brought him up and buried him t Which they adventured to do partly because the most barbarous Nations allowed Burial even to their Enemies and would permit this oft-times to be done by their friends partly because Sampson had taken the blame of this Action wholly to himself for which his innocent Relations could not upon any pretence be Punished and principally because they were under such grief and perplexity and consternation for the common Calamity that they had neither heart nor leisure to Revenge themselves of the Israelites but for their own sakes were willing not to disquiet or offend them at least till they were in a better posture to resist them between Zorah and Eshtaol in the burying-place of Manoah his father and he judged Israel twenty years t This was said before Iudg. 15. 20. and is here repeated partly to confirm the Relation of it and partly to explain it and to shew when these Twenty years ended even at his Death as is here Noted CHAP. XVII AND there was a man a The things mentioned here and in the following Chapters did not happen in the order in which they are put but much sooner even presently after the Death of the Elders that over-lived Ioshua Iudg. 2. 7. as appears by divers passages as First because the place called Mahaneh-Dan or the camp of Dan Iudg. 13. 25. was so called from that which was done Iudg. 18. 12. Secondly Because the Danites had not yet got all their Inheritance Iudg. 18. 1. which is not credible of them above 300 Years after Ioshuah's Death Thirdly because Phinehas the son of Eleazar was Priest at this time Iudg. 20. 28. who must have been about 350 years old if this had been done after Sampson's Death which is more than improbable of mount Ephraim whose name was ‡ Heb. 〈◊〉 〈◊〉 Micah 2 And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst b i. e. Didst Curse the Person who had taken them away and that in my hearing as it follows and spakest of also in mine ears behold the silver is with me I took it c The fear of thy Curse makes me acknowledge mine Offence and beg thy Pardon And his mother said Blessed be thou of the LORD d I willingly consent to and beg from God the removal of the Curse and a Blessing instead of it Be thou free from my Curse because thou hast so honestly restored it my son 3 And when he had restored the eleven hundred shekels of silver to his mother his mother said I had wholly ‡ Heb. 〈◊〉 fied dedicated the silver unto the LORD e In the Hebrew it is Iehovah the incommunicable name of God Whereby it is apparent that neither she nor her Son intended to forsake the true God or his Worship as appears from his rejoycing when he had got a Priest of the Lords appointment of the Tribe of Levi Iudg. 17. 13. but onely to Worship God by an Image which also it is apparent that both the Israelites Exod. 32. 1 c. and Ieroboam afterwards designed to do from my hand for my son f Either First for the honour and benefit of thy self and Family that you need not be continually going to Shiloh to Worship but may do it as well at home by these Images Or Secondly that thou mayest cause these things to be made to which end she restored all the Money to him as it here follows to make a graven image and a molten image g Many think this was but one Image partly Graven and partly Molten But it seems more probable that they were two distinct Images because they are so plainly distinguished Iudg. 18. 17 18. where also some other words come between them It is true the graven image alone is mentioned Iudg. 18. 20 30 31. not exclusively to the other as appears from what is said just before but by a common Synecdoche whereby one is put for all especially where that one is esteemed the chief now therefore I will restore it unto thee h To dispose of as I say 4 Yet he restored the money unto his mother i Though his Mother allowed him to keep it yet he persisted in his resolution
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
other side and stood on the top of an hill afar q That his person might be out of their reach and yet his Voice might be heard which in a clear Air and in the silence of the Night might be heard at a great distance off a great space being between them 14 And David cried to the people and to Abner the son of Ner saying Answerest thou not Abner Then Abner answered and said Who art thou that criest to the king r Or with or beside the king i. e. So near to him so as to disturb the King 15 And David said to Abner Art not thou ‡ Heb. a man a valiant man and who is like to thee s For Courage and Conduct and therefore thy fault herein is the greater in Israel Wherefore then hast thou not kept thy lord the king for there came one of the peoplâ—… in to destroy the king thy lord 16 This thing is not good t i. e. It is very bad a great Crime A Figure called Meiosis as Prov. 18. 5. and 19. 2. that thou hast done as the LORD liveth ye are ‡ Heb. sons of death worthy to die because ye have not kept your master the LORD 's anointed And now see where the kings spear is and the cruse of water that was at his bolster 17 And Saul knew Davids voice and said Is this thy voice my son u As thou wast my Son by Marriage so thou hast expressed the care and affection of a Son to me now a second time David and David said It is my voice my lord O king 18 And he said Wherefore doth my lord pursue thus after his Servant for what have I done or what evil is in mine hand 19 Now therefore I pray thee let my lord the king hear the words of his servant If the LORD have stirred thee up against me x If the Lord hath by the evil Spirit which he hath sent or by his secret Providence directed thy Rage against me for the Punishment of thine or my Sins let him ‡ Heb. smell accept an offering y Let us offer up a Sacrifice to God to appease his Wrath against us but if they be the children of men z Who by their crafty insinuations and calumnies have incensed thee against me He sheweth his Prudence and Revereâ—…ce and Meekness that he Accuseth not the King but translateth the fault wholly upon his Evil Ministers as the Israelites do in like Case Exod. 5. 16. cursed be they before the LORD for they have 〈◊〉 me out this day from ‡ Heb. cleaving abiding in the inâ—…eritance of the LORD From the Land which God hath given to his People for their Inheritance and where he hath Established his Presence and Worship saying Go serve other gods a This was the Language of their Actions For by driving him from Gods Land and the place of his Worship into Foreign and Idolatrous Lands they exposed him to the peril of being either ensnared by their Counsels or Examples or forced by their threats and power to worship Idols 20 Now therefore let not my blood fall to the earth b Do not attempt to spill my Innocent Blood like water upon the ground before the face of the LORD c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self for the king of Israel is come out to seek * Chap. 24. 14. a flea c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self as when one doth hunt a partridg in the mountains d Hard to be taken and not worth catching a mean and contemptible person d Where his advantage doth no way compensate his Labour 21 ¶ Then said Saul I have sinned Return my son David for I will no more do thee harm because my soul was precious in thine eyes this day behold I have played the fool and have erred exceedingly e He not oneâ—…y â—…onfesseth but aggravateth his fauit because his Conscience was fully convinced though his Heart was not changed 22 And David answered and said Behold the kings spear and let one of the young men come over and fetch it 23 The LORD render to every man his righteousness and his faithfulness f â—… desire that God would deal no otherwise with me than I have 〈◊〉 with 〈◊〉 for the LORD delivered thee into my hand to day but I would not stretch â—…ourth mine hand against the LORDS anointed 24 And behold as thy life was much set by this day in mine eyes so â—…et my life be much set by in the eyes of the LORD and let him deliver me out of all tribulation 25 Then Saul said to David Blessed be thou my son David thou shalt both ‡ Heb. in doing thou shalt do Dan. 11. 28 32. do great things and also shalt still prevail So David went on his way g Knowing Saul's unstable and deceitful Heart he would noâ—… trust to any of his Professions or Promises but kept out of his reaâ—…h and Saul returned to his place CHAP. XXVII AND David said in his heart I shall now †perish ‡ 〈◊〉 be conâ—…umed one day by the hand of Saul a I see by this late experience his restless and implacable hatred against me and how little heed is to be given to all his pretences of Repentance or Friendship there is nothing better for me than that I should speedily escape into the land of the Philistines b But this was certainly a very great mistake and fault in David for 1. This proceeded from gross distrust of God's Promise and Providence and that after such repeated demonstrations of Gods peculiar Carâ—… over him which gave him cause to conclude quite contrary to what is here said 2. He forsakes the place where God had settled him Chap. 22. 5. and given him both assurance and experience of his Protection there 3. He voluntarily runs upon that Rock which he cursed his Enemies for throwing him upon Chap. 26. 19. and upon many 〈◊〉 Snares and Dangers as the following History will shew and withal deprives the people of the Lord of those succours which he might have given them in case of a Battel But it pleased God to leave David to himself in this as well as in other particulars that these might be sensible demonstrations of the Infirmities of the best Men and of the necessity of Gods grace and daily direction and assistance and of the freeness and riches of God's Mercy in passing by such great Offences And besides God hereby designed to accomplish his own Counsel to withdraw David from the Israelites that Saul and they might fall by the hand of the Philistines without any reproach or inconvenience to David whom God had put into a safe place and Saâ—…l
now said heard ‖ Or â—…ing him of that which the Philistines had done to Saul 12 All the valiant men arose and went all night and took the body of Saul and the bodies of his sons from the walls of Beth-shan and came to Jabesh and * Jer. 34. 5. burnt them there l Burnt their flesh after the manner 13 And they took their bones and * 2 Sam 24 and 21. 12 1â—… buried them under a tree at Jabesh and fasted seven days m To testifie their sorrow for the publick loss of Saul and of the people of God and to intreat Gods favour to prevent the utter Extinction of his People But you must not understand this word of fasting strictly as if they eat nothing for Seven whole days but in a more large and general sense as it is used both in Sacred and Profane Writers that they did Eat but little and that seldome and that but mean Food and drunk onely Water for that time II. SAMUEL CHAP. I. NOW it came to pass after the death of Saul when David was returned from * 1 Sam. 30. 17. the slaughter of the Amalekites and David had abode two days in Ziklag a Which though burnt yet was not so consumed by the Fire that David and his men could not lodge in it 2 It came even to pass on the third day b From David's return to Ziklag as the foregoing words manifest that behold a man came out of the camp from Saul with his clothes rent and earth upon his head c Pretending sorrow for the loss of Gods People in compliance with David's humour and so it was when he came to David that he fell to the earth and did obeisance 3 And David said unto him From whence comest thou And he said unto him Out of the camp of Israel am I escaped 4 And David said unto him ‡ Heb. what was c. How went the matter I pray thee tell me And he answered That the people are fled from the battel and many of the people also are fallen and dead and Saul and Jonathan his â—…on d He mentions onely these two as those who seemed most to obstruct David's coming to the Crown are dead also 5 And David said unto the young man that told him How knowest thou that Saul and Jonathan his son be dead e For the knowledge of this did most concern both David and the whole Commonwealth of Israel 6 And the young man that told him said As I happened by chance upon mount Gilboa behold Saul leaned upon his spear and lo the chariots and ‡ Heb. Masters or Captains of the horsemen horsemen followed hard after him 7 And when he looked behind him he saw me and called unto me and I answered ‡ Heb. Behold me Here am I. 8 And he said unto me Who art thou and I answered him I am an Amalekite 9 He said unto me again Stand I pray thee upon me f i. e. Lean upon me with thy weight and force that the Speaâ—… may come through me Or stay by me i. e. Stop thy flight and tarry so long with me till thou hast killed me and slay me for ‖ Or my coat of Mail or my embroidered coat hindereth me that my c. anguish is come upon me g i. e. I am in great pain of Body and anguish of Mind Or thus my coat of mail or embroydered coat hath hindred me that the Spear could not pierce into me Thus divers both Hebrew and other Learned Expositors understand it because my life is yet whole within me h I am heart-whole and not likely to die as well as not willing to live 10 So I stood upon him and slew him i because I was sure that he could not live after that he was saln k It is most probable this was a Lye devised to gain David's favour as he supposed For 1. Saul was not killed by a Spear as he pretends but by his Sword 1 Sam. 31. 4. 2. It is expresly said That Saul's Armour-bearer being yet living saw that Saul was dead 1 Sam. 31. 5. which doubtless he would very thoroughly examine and know before he would kill himself upon that account as he did 3. Saul's death is manifestly ascribed to his own action even to his falling upon his Sword v. 4 5. and I took the crown that was upon his head l Not that he then wore it which would have exposed him too much and that unnecessarily to the Rage of the Philistines but that he used to wear it It is not likely that he found it now actually upon Saul's Head but that he met with it in some part of the Camp whitheâ—… Saul had brought it to wear it when he saw fit and the bracelet that was on his arm and have brought them hither unto my lord m Unto thee whom now Saul is dead I own for my Lord and King k This he addeth by way of caution and excuse that it might be thought an act of necessity and kindness and not of choice or ill-will that he killed Saul But here also he betrays himself for how could this be true when Saul's life was whole within him as he had now said v. 9 11 Then David took hold on his clothes and * Chap. 3. 31. and 13. 31. rent them and likewise all the men that were with him 12 And they mourned and wept and fasted until even for Saul and for Jonathan his son and for the people of the LORD and for the house of Israel because they were fallen by the sword 13 ¶ And David said unto the young man that told him Whence art thou n David heard and knew before what he was but he asked it again judicially in order to his Tryal and Punishment And he answered I am the son of a stranger an Amalekite 14 And David said unto him * Psal 105. 15. How wast thou not afraid to stretch forth thine hand to destroy the LORDS anointed o Why didst not thou refuse to kill him as his Armour-bearer had done For notwithstanding his great danger something might have fallen out through Gods All-disposing Providence whereby his Life might have been preserved 15 And David called one of the young men and said Go near and fall upon him And he smote him that he died 16 And David said unto him Thy blood be upon thy head p The guilt of thy blood-shed or death lies upon thy self not upon me for thy mouth hath testified against thee saying I have slain the LORDS anointed q Thy free and voluntary Confeâ—…sion is sufficient proof of thy guilt in killing the King 17 ¶ And David lamented with this lamentation over Saul and over Jonathan his son 18 ¶ Also r Having mentioned David's Lamentation in general before he comes to the particular description of it he interposeth poseth this Verse by way of
the land 15 ¶ Moreover the Philistines had yet war again with Israel m These Wars though here related were transacted long before this time of which see the notes on v. 1. For it is no way probable either that the Philistines being so fully and perfectly subdued by David chap. 8. 1. should in his days be in a capacity of waging War with the Israelites or that David in his old age would undertake to fight with a Giant or that his people would permit him to do so and David went down and his servants with him and fought against the Philistines and David waxed faint 16 And Ishbi benob which was of the sons of ‖ Or 〈◊〉 the giant n So called by way of eminenâ—…y Or of Rapha a Giant so called the weight of whose ‡ Heb. 〈◊〉 staff or 〈◊〉 head spear weighed three hundred shekels o See 1 Sam. 17. 5. of brass in weight he being girded with a new swâ—…rd p Or rather with a new Girdle or Belt For First This was the usual habit of Soldiers 1 Sam. 18. 4. 2 Sam. 18. 11. and 20. 8. 1 King 2. 5. Isa. 5. 27. and when it was of an extraordinary fashion and price an Ensign of dignity and command in the Army Ezek. 23. 15. So this may be mentioned to note that this was the first time either of his going out to fight or of his advancement to some eminent place in the Army which made him desirous to signalize himself with some great action Secondly This supplement is more natural and usual the word girdle being easie supplied from the word being girded such Ellipses of conjugate words being frequent in the Hebrew Tongue as Numb 11. 14. Psal. 76. 12. Matth. 20. 12. Thirdly The newness of the Sword seems to have no emphasis nor significancy for the present purpose seeing an old and tried Sword would seem more considerable for his encouragement than one new and unproved thought to have slain David 17 But Abishai the son of Zeruiah succoured him and smote the Philistine and killed him Then * Chap. 18. 3. the men of David sware unto him saying Thou shalt go no more out with us to battel that thou quench not the †light of Israel q Lest thou be slain and thereby thy people be ruined Good Kings are in Scripture justly called the Light of their people as 1 King 11. 36. and 15. 4. Psal. 132. 17. because the beauty and glory the conduct and direction the comfort and safety and welfare of a People depends upon them and comes from them ‡ Heb. candle or lamp 18 * â—… Chro. 20. 4. And it came to pass after this r After the Battel last mentioned that there was again a battel with the Philistines at Gob s Or in Gezer as it is 1 Chron. 20. 4. whereby it seems Gob and Gezer were Neighbouring places and the Battel fought in the confines of both then Sibbechai the Hushathite t One of David's Worthies 1 Chron. 11. 29. slew Saph which was of the sons of ‖ Or Rapha the giant 19 And there was again a battel in Gob with the Philistines where Elhanan u Another of David's worthy and valiant Commanders the son of Jaare-oregim a Bethlehemite slew * â—…ee 1 Chro. 〈◊〉 5. the brother of Goliath the Gittite x The relative word Brother is not in the Hebrew Text but is fitly supplied out of the parallel place 1 Chron. 20. 5 where it is expressed And such defects of relatives are not unusual in Scripture Thus the word Wife is understood Matth. 1 6. Ioh. 19. 25. and Father or Mother Mar. 15. 40 47. Compare with Mar. 16. 1. and Luk. 24. 10. and Son Matth. 4. 21. Mar. 2. 14. Ioh. 21. 15. and Brother Luk. 6. 16. Compare with Iud. v. 1. And such Ellipses do also frequently occur in profane Authors Although the place may be and is otherwise rendred Elhanan the son of Iaare-oregim slew Beth-halachmi or Lachmi as he is called by way of abbreviation 1 Chron. 20. 5. which is very frequent in the Hebrew Tongue who was which words are frequently understood in the Hebrew Text with so eth is oft rendred as hath been noted before Goliath the Gittite i. e. in his Company bred up with him to the War and related to him as his Brother Or he slew Beth-halachmi a Goliath or another Goliath of Gath or the Gittite So the name of the Giant was Beth-halachmi who may be here called Goliath not onely for his near relation to him being his Brother but for his exact resemblance of him in Feature or in Stature and Strength or in Courage and Military Skill as Iohn the Baptist was called Elias for the like reason Peradventure also after the death of the first and famous Goliath the Gittite 1 Sam. 17. that name was either given to him by others or taken by himself the staff of whose spear was like a weavers beam y In thickness See 1 Sam. 17. 7. 20 And there was yet a battel in Gath z i. e. In the Territory of the City of Gath. Which circumstance intimates that this and consequently the other Battels here described were fought before David had taken Gath out of the hands of the Philistines which he did 2 Sam. 8. 1. compare with 1 Chron. 18. 1. and therefore not in the last days of David as some conceive from their mention in this place Or a man of Middin or Madon as the LXX render it so called from the place of his birth as Goliath is said to be of Gath for the same reason where was a man of great stature that had on every hand six fingers and on every foot six toes four and twenty in number and he also was born to ‖ Or Rapha the giant 21 And when he ‖ Or reproved defied Israel Jonathan the son of * 1 Sam. 16. 9. Shimea the brother of David slew him 22 These four were born to the giant in Gath and fell by the hand of David ‖ Either because they were slain by his conduct and counsel or conâ—…urrence for he contributed by his hand to the death of one of them whilst maintaining a fight with him he gave Abishai the easier opportunity of killing him ver 16 17. or because what is done by the inferior Commanders is commonly ascribed to the General both in Sacred and Prophane Writers and by the hand of his servants CHAP. XXII This Chapter is in a manner wholly the same with Psal. 18. and therefore I shall adjourn the exposition of it to that place AND David spake unto the LORD the words of this song in the day that the LORD had delivered him out of the hand of all his enemies and out of the hand of Sâ—…ul 2 And he said * Psal. 18. 2 c. The LORD is my rock and my fortress and my deliverer 3 The
God of my rock in him will I trust he is my shield and the horn of my salvation my high tower and my refuge my saviour thou savest me from violence 4 I will call on the LORD who is worthy to be praised so shall I be saved from mine enemies 5 When the ‖ Or pangs waves of death compassed me the floods of ‡ Heb. Belial ungodly men made me afraid 6 The ‖ Or cords sorrows of hell compassed me about the sâ—…ares of death prevented me 7 In my distress I called upon the LORD and cried to my God and he did hear my voice out of his temple and my cry did enter into his ears 8 Then the earth shook and trembled the foundations of heaven moved and shook because he was wroth 9 There went up a smoke ‡ Heb. by out of his nostrils and fire out of his mouth devoured coals were kindled by it 10 He bowed the heavens also and came down and darkness was under his feet 11 And he rode upon a cherub and did flie and he was seen upon the wings of the wind 12 And he made darkness pavilions round about him ‡ Heb. binding of waters dark waters and thick clouds of the skies 13 Through the brightness before him were coals of fire kindled 14 The LORD thundred from heaven and the most High uttered his voice 15 And he sent out arrows and scattered them lightning and discomfited them 16 And the chanels of the sea appeared the foundations of the world were discovered at the rebuking of the LORD at the blast of the breath of his nostrils 17 He sent from above he took me he drew me out of ‖ Or great many waters 18 He delivered me from my strong enemy and from them that hated me for they were too strong for me 19 They prevented me in the day of my calamity but the LORD was my stay 20 He brought me forth also into a large place he delivered me because he delighted in me 21 The LORD rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me 22 For I have kept the ways of the LORD and have not wickedly departed from my God 23 For all his judgments were before me and as for his statutes I did not depart from them 24 I was also ‖ Or perfect upright ‡ Heb. to him before him and have kept my self from mine iniquity 25 Therefore the LORD hath recompensed me according to my righteousness according to my cleanness ‡ Heb. before his eyes in his eye-sight 26 With the merciful thou wilt shew thy self merciful and with the upright man thou wilt shew thy self upright 27 With the pure thou wilt shew thy self pure and with the froward thou wilt ‖ Or wrestle Psal. 18. 20. shew thy self unsavoury 28 And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them down 29 For thou art my ‖ Or candle lamp O LORD and the LORD will lighten my darkness 30 For by thee I have ‖ Or broken a troop run through a troop by my God have I leaped over a wall 31 As for God his way is perfect the word of the LORD is ‖ Or refined tried he is a buckler to all them that trust in him 32 For who is God save the LORD and who is a rock save our God 33 God is my strength and power and he ‡ Heb. riddeth or looseth maketh my way perfect 34 He ‡ Heb. equalleth maketh my feet like hinds feet and setteth me upon my high places 35 He teacheth my hands ‡ Heb. for the war to war so that a bow of steel is broken by mine arms 36 Thou hast also given me the shield of thy salvation and ‡ Heb. thy hearkning to me So Gr. thy gentleness hath ‡ Heb. multiplied me made me great 37 Thou hast enlarged my steps under me so that my ‡ Heb. ankles feet did not slip 38 I have pursued mine enemies and destroyed them and turned not again until I had consumed them 39 And I have consumed them and wounded them that they could not arise yea they are fallen under my feet 40 For thou hast girded me with strength to battel them that rose up against me hast thou ‡ Heb. caused to bow subdued under me 41 Thou hast also given me the necks of mine enemies that I might destroy them that hate me 42 They looked but there was none to save even unto the LORD but he answered them not 43 Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad 44 Thou also hast delivered me from the strivings of my people thou hast kept me to be head of the heathen a people which I knew not shall serve me 45 ‡ Heb. sons of the stranger Strangers shall ‖ Or yield feigned obedience ‡ Heb. lie submit themselves unto me assoon as they hear they shall be obedient unto me 46 Strangers shall fade away and they shall be afraid out of their close places 47 The LORD liveth and blessed be my rock and exalted be the God of the rock of my salvation 48 It is God that ‡ Heb. giveth avengement for me avengeth me and that bringeth down the people under me 49 And that bringeth me forth from mine enemies thou also hast lifted me up on high above them that rose up against me thou hast delivered me from the violent man 50 Therefore I will give thanks unto thee O LORD among * Rom. 15. 9. the heathen and I will sing praises unto thy name 51 He is the tower of salvation for his king and sheweth mercy to his anointed unto David and * Chap. 7. 12. to his seed for evermore CHAP. XXIII NOw these be the last words of David a Not simply the last that he spoke but some of the last uttered in his last days upon the approach of his death or the last which he spake by the Spirit of God assisting and directing him in an extraordinary manner David the son of Jesse said and the man who was raised up on high b Advanced from an obscure Family and Estate to the Kingdom the anointed of the God of Jacob c Whom though despised by Men and rejected by his own Brethren God himself singled out from all his Fathers House and out of all the Families and Tribes of Israel and anointed to be King and the sweet psalmist of Israel d Or sweet or delightful or amiable in the Songs of Israel Either First As the object of them he whom the people of Israel mentioned in their Songs with joy and praise as when they Sung Saul hath slain his thousands and David his ten thousands and many others which doubtless they made and Sung concerning him upon
and his Angels sitting in the third Heaven but that he saw a representation of the Divine Presence in the Air attended with good and bad Angels standing by him f In the posture of Ministers to receive and execute his Commands on his right hand and on his left 20 And the LORD said Who shall ‖ Or deceive perswade Ahab g This is not to be grosly understood as if God did ask and take counsel from his Creatures or were at a loss to find out an expedient to accomplish his own Will did consider several ways and then close with that which upon debate appeared to be best all which it is ridiculous to imagine concerning a God of perfect and infinite knowledge but onely to bring down Divine things to our shallow capacities and to express the various means which God hath to execute his own Designs that he may go up and fall at Ramoth-gilead And one said on this manner and another said on that manner 21 And there came forth a spirit h An evil spirit came out of the knot or company of them standing possibly on the left had and presented himself before the Throne as having something to say to the Lord. and stood before the LORD and said I will perswade him 22 And the LORD said unto him Wherewith And he said I will go forth and I will be a lying spirit in the mouth of all his prophets k I will inspire a lye into the minds and mouths of his Prophets And he said * Judg. 9. 23. Thou shalt perswade him and prevail also l I will give them up into thy hands and blind their minds and leave them to their own ignorance and wickedness which will certainly lead them into dreadful mistakes go forth and do so m This is not a command but onely a permission which is oft expressed in the Imperative Mood as 1 Sam. 16. 10. Matth. 8. 22. Ioh. 13. 27. I will not hinder thee from tempting them nor give them Grace to withstand their temptation whereby thou maist be assured of success 23 Now therefore behold the LORD hath put a lying spirit in the mouth of all these thy prophets and the LORD hath spoken evil concerning thee 24 But Zedekiah the son of Chenaanah n The chief of the false Prophets who was much in the Kings favour upon which he now presumed went near and smote Micaiah on the cheek o In way of contempt and scorn Iob 16. 10. Ier. 20. 2. Lament 3. 30. Mark 14. 65. and said * 2 Câ—… 18. 〈◊〉 Which way went the spirit of the LORD from me to speak unto thee p i. e. In what manner went it Forasmuch as I and my Brethren have consulted the Lord and answered in his Name and have the same spirit which thon pretendest to have and not a lying spirit as thou dost falsly and maliciously affirm How is it possible that the same spirit should tell us one thing and thee the quite contrary 25 And Micaiah said Behold thou shalt see in that day when thou shalt go ‖ Or from chamber to chamber into ‡ Heb. a chamber in a chamber an inner chamber to hide thy self q Out of a just fear and expectation of the deserved punishment of a false Prophet and of the great Author and Abettor of this pernicious War and of Ahab's destruction 26 And the king of Israel said Take Micaiah and carry him back r To wit into Prison where it seems he was before shut up for so the Lords Prophets were used by Ahab And some think he was the deliverer of that unwelcome message â—…hap 20. 41 42. unto Amon the governour of the city and to Joash the kings son 27 And say Thus saith the king Put this fellow in the prison and feed him with bread of affliction and with water of affliction s i. e. With a very course and sparing Diet whereby he may be onely supported to endure his torment See Deut. 16. 3. 2 Chr. 18. 26. Isa. 30. 20. until I come in peace t Until I return in triumph which I doubt not I shall do in spight of all his malicious suggestions to the contrary and then I shall call him to an account for all his lyes and impudence 28 And Micaiah said If thou return at all in peace the LORD hath not spoken by me u I acknowledge my self to be an Impostor and to deserve Death And he said x i. e. Micaiah the person last named being assured of the truth of his Prophecy calls all the people to be witnesses of it Hearken O people every one of you 29 So the king of Israel and Jehoshaphat the king of Judah y Who though a good man yet was easily deceived in this matter partly because Micaiah was a person unknown to him and both he and the other Prophets pretending to give their answer in the Name of the Lord it seemed hard to him to determine the controversy which onely the event could decide and therefore it is no wonder if he was overborn by the vast disproportion of 400 Prophets to one and by his Relation and Obligation and Affection to Ahab and partly because the War was Just and Lawful to recover his own rights which the Syrian King unjustly detained from him went up to Ramoth-gilead 30 And the king of Israel said unto Jehoshaphat ‖ Or when he was to disguise himself and enter into the battel I will disguise my self z i. e. Put off my Imperial habit that the Syrians may not know me and direct their main Force against me which they will assuredly endeavour as knowing that this War proceedeth from me and is likely to die with me and then thou shalt see that this Man is a false Prophet and I shall have the success which I desire and expect notwithstanding all his presages and enter into the battel but put thou on thy robes a Thy Royal Robes which thou maist do without any danger because thou art not the object either of the Syrians rage or of this false Prophecy And the king of Israel disguised himself and went into the battel 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots b And the men that fought from them or with them i. e. his whole Army Possibly the Chariots and the whole Army were distributed into thirty two several parts and each Captain ruled those Chariots and Soldiers attending upon them which fell to his share saying Fight neither with small nor great save onely with the king of Israel c This he ordered either in Policy truly supposing this to be the best way to put an end to the War or with design to take him Prisoner that thereby he might wipe out the stain of his own Captivity and recover the honour and advantage which then he lost or
9. and to be turned into darkness Joel 2. 31. Or Secondly The Sun it self went back and the Shadow with it This may seem most probable First By comparing this with Ios. 10. 13. where the Sun it self stood still Secondly Because it is said the sun it self returned Isa. 38. 8. for which he here mentions the shadow onely because the Miracle was not so easily discovered in the Sun as in the Shadow of a Dial. And though the sun may be elsewhere taken improperly yet where the improper signification is unnecessary the proper is and ought to be preferred before it Thirdly Because this Miracle was noted by the Babylonians who having understood that it was done for Hezekiah his sake sent to enquire into the truth and manner of it 2 Chron. 32. 31. Obj. If this had been done the Heathen Historians and Astronomers would have taken notice of it which we do not find that they did Ans. So it is most probable they did although those Books be not now extant which is not strange this being confessed and bewailed that so very few of the first and Ancient Writers are now left Herodotus himself the first and Father of the ancient Historians being long after this time And yet it is observed that there are some intimations of these things left though mixed with fables as many true Histories were as what the Poets fabled of Iupiter's making the Night twice as long as it should have been that he might enjoy Alâ—…mena longer Whether the Sun or Shadow went backward suddenly or leisurely and in the same time in which it had gone down is a question of no great moment the Miracle being evident either way by which it had gone down in the ‡ Heb. degrees dial of Ahaz u Which Ahaz had made in the Kings Palace This Dial he mentions because the truth of the Miracle might be best and soonest discovered there this Dial possibly being visible out of the Kings Chamber or at least beingnear to it and the Degrees be ing most distinct and conspicuous in this Dial but the same thing was discerned by all other Dials 12 ¶ * Isa. 39. â—… At that time Berodach baladan x Called Berodach-baladan Isa. 39. 1. whose name Iosephus found in that famous Chaldaean Historian Berosus He seems to have been the King of Assyria's Vice-Roy in Babylon and upon that terrible slaughter of 185 thousand in the Assyrian Host and the death of Sennacherib and the differences among his Sons to have usurped an absolute Sovereignty over Babylon and either himself or his Son destroyed the Assyrian Monarchy and translated the Empire to Babylon the son of Baladan king of Babylon sent letters and a present unto Hezekiah y Partly for the reasons mentioned 2 Chron. 32. 31. and partly to assure himself of the Friendship and assistance of Hezekiah against the Assyrians their common and as yet powerful Enemy for he had heard that Hezekiah had been sick 13 And Hezekiah hearkned unto them z i. e. Granted their desires of a League and Amity with them and shewed them all the house of his ‖ Or 〈◊〉 precious things the silver and the gold and the spices and the precious ointment and all the house of his ‖ Or 〈◊〉 ‡ Heb. 〈◊〉 armour and all that was found in his treasures a For though his Countrey had lately been harassed by the Assyrians yet he had reserved all his Treasures and precious things which he and his Fathers had gathered in Ierusalem Besides he had considerable spoils out of the Assyrian Camp Also he had many Presents sent to him 2 Chr. 32. 23. which doubtless were things of considerable worth there was nothing in his house nor in all his dominion that Hezekiah shewed them not b Which he did through vain ostentation and pride of heart 2 Chron. 32. 25 26. being lifted up by the great Honour which God had done him in working such Glorious Miracles for his sake and by the great Respects and Presents rendred to him from divers Princes and People and now by this great Babylonian Monarch So hard a matter is it even for a good man to be high and humble 14 ¶ Then came Isaiah the prophet unto king Hezekiah and said unto him What said these men and from whence came they unto thee And Hezekiah said They are come from a far countrey c A vain-glorious expression intimating the great honour which he had from all parts both far and near even from Babylon d That great and potent Monarchy which he speaks to magnify his own honour and happiness 15 And he said What have they seen in thine house e He asketh not that he was ignorant of it but that from his Answer he might take the occasion of delivering Gods message to him and Hezekiah answered All the things that are in mine house have they seen there is nothing among my treasure that I have not shewed them 16 And Isaiah said unto Hezekiah Hear the word of the LORD 17 Behold the days come that all that is in thine house and that which thy fathers have laid up in store unto this day * Chap. 24. 13. 〈◊〉 25. 13. 〈◊〉 27. 22. shall be carried into Babylon f This Judgment is denounced against him for his pride which God exceedingly abhors and for his ingratitude whereby he took that honour to himself which he should have given intirely to God and abused Gods Gifts and Favours to the gratification of his own Lusts Of both which see 2 Chron. 32. 25 26. and for his Carnal confidence in that League which he had now made with the King of Babylon by which it is probable he thought his Mountain to be so strong that it could not be removed nothing shall be left saith the LORD 18 And of thy sons that shall issue from thee which thou shalt beget g i. e. Of thy Grand-Children who are oft called sons shall they take away and they shall be eunuchs in the palaâ—… of the king of Babylon h They shall be Servants to that Heathen Monarch whereby both their Bodies will be subject to Slavery and the Lusts of their Lords and their Souls exposed to the peril of Idolatry and all sorts of Wickedness which must needs be very grievous to so good a Man as Hezekiah and was indeed a very sore Judgment Whereby God would teach the World the great evil of sin yea even of those sins which are generally esteemed but small and venial for such were those sins of Hezekiah noted upon v. 17. 19 Then said Hezekiah unto Isaiah Good is the word of the LORD i I heartily submit to this sentence as being both just because deserved and procured by mine and my Peoples sins and merciful because the punishment is less than I have deseved which thou hast spoken And he said ‖ Or Shall 〈◊〉 not be 〈◊〉 â—…nd 〈◊〉 c. Is
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
father of Gilead 24 And after that Hezron was dead in Calebephratah x A place then so called by a Conjunction of the Names of the Man and his Wife afterwards supposed to be called Bethlehem-Ephratah Others translate the words thus When Caleb took Ephratah So it is an Ellepsis of the Verb which is here to be understood out of v. 19. where it is expressed then Abiah Hezrons wife bare him Ashur y After the Fathers death the father of Tekoa z A known place 2 Sam. 14. 2 4. Ier. 6. 1. Amos 1. 1. Whose Father he is called because he was either the Progenitour of the People inhabiting there Or their Prince and Ruler Or the Builder of the City 25 And the sons of Jerahmeel the first-born of Hezron were Ram the first-born and Bunah and Oren and Ozem and Ahijah a Or of the prefix mem being oft understood Ahijah his Wife so called as may seem probable from the next Verse where he mentions another Wife 26 Jerahmeel had also another wife whose name was Atarah she was the mother of Onam 27 And the sons of Ram the first-born of Jerahmeel were Maaz and Jamin and Eker 28 And the sons of Onam were Shammai and Jada And the sons of Shammai Nadab and Abishur 29 And the name of the wife of Abishur was Abihail and she bare him Ahban and Molid 30 And the sons of Nadab Seled and Appaim but Seled died without children 31 And the sons b An Expression oft used both afterwards in this verse and elsewhere and in profane Authors too where there is but one Son It is an Enallage of the Number which is frequent in the Hebrew of Appaim Ishi And the sons of Ishi Sheshan And * See ver 34 35. the children of Sheshan Ahlai 32 And the sons of Jada the brother of Shammai Jether and Jonathan and Jether died without children 33 And the sons of Jonathan Peleth and Zaza These were the sons of Jerahmeel 34 Now Sheshan had no sons c To wit living when he died his Son Ahlai v. 31. dying before him unless Ahlai was the Name of a Daughter but daughters and Sheshan had a servant an Egyptian whose name was Jarha 35 And Sheshan gave his daughter to Jarha his Servant to wife and she bare him Attai 36 And Attai begat Nathan and Nathan begat * Chap. 11. 41 Zabad 37 And Zabad begat Ephlal and Ephlal begat Obed 38 And Obed begat Jehu and Jehu begat Azariah 39 And Azariah begat Helez and Helez begat Eleasah 40 And Eleasah begat Sisamai and Sisamai begat Shallum 41 And Shallum begat Jekamiah and Jekamiah begat Elishama 42 Now the sons of Caleb the brother of Jerahmeel d To wit of that Caleb mentioned v. 18. as appears by comparing that Verse with v 25. And these are his Sons by another and his third Wife See on v. 18. were Mesha his first-born which was the father of Ziph e The Name either of a Man or of a Place of which see Ios. 15. 24 55. And then Father is to be understood here as v. 23 24. and the sons of Mareshah the father of Hebron f Not the Place so called but a Man as is evident because his Sons here follow 43 And the sons of Hebron Korah and Tappuah and Rekem and Shema 44 And Shema begat Raham the father of Jorkoam and Rekem begat Shammai 45 And the son of Shammai was Maon and Maon was the father of Beth-zur g A Place in Iudah Ios. 15. 58. See on v. 23. 46 And Ephah Calebs Concubine bare Haran and Moza and Gazez and Haran begat Gazez 47 And the sons of Jahdai h The Son of Gazez last mentioned which is implied because he follows next after him in the Genealogy Or the Sons of Moza whose Name might be changed into Iahdai for some Reason now unknown Regem and Jotham and Geshan and Pelet and Ephah and Shaaph 48 Maachah Calebs Concubine bare Sheber and Tirhanah 49 She bare also Shaaph the father of Madmannah i This and divers other following Names are the Names of Places in Iudah and Father is meant as v. 23 24. Sheva the father of Machbenah and the father of Gibea and the daughter of Caleb was * Josh. â—…5 〈◊〉 Achsah 50 These were the sons of Caleb the son of Hur the first-born of Ephratah Shobal the father of Kirjath-jearim 51 Salma the father of Beth-lehem k To wit in part For Boaz descended from another Salmon who was the Son of Naasson v. 11. Hareph the father of Beth-gader l Called also Penuel the father of Gedor ch 4. 4. 52 And Shobal the father of Kirjath-jearim had sons ‖ Or Reajah chap. 4. 2. Haroeh m Which may signifie an Overseer a Prophet or Teacher or Ruler but here is a proper Name as appears from ch 4. 2. where he is called Reaâ—…ah with no great variation in the Hebrew and ‖ Or half of the Menuchites Or 〈◊〉 half of the Manahethites 53 And the families of Kirjath-jearim n Or In Kirjath-jearim all which descended from Shobal v. 51. the Ithrite and the Puhite and the Shumathite and the Mishraite of them o i. e. Of the Family of the Mishraite last mentioned came the Zareathite and the Eshtaulite p The Inhabitants of two places called Zoreah and Eshtaol Ios. 15. 33. 54 The sons of Salma q Of that Salma mentioned v. 51. Bethlehem r i. e. The Inhabitants of Bethlehem and the Netophathite ‖ Or Ataritâ—…s or crowns of the House of Ioab Ataroth s The Name of a Person or People the house of Joab t The Progenitors of Ioab's Family and half of the Manahethites u The other half being mentioned v. 52 the Zorites x For to wit the Zorite 55 And the families of the Scribes y Either Civil who were Publick Notaries who wrote and signed Legal Instruments Or Ecclesiastical And these were either Levites or Simeonites or rather Kenites and are here mentioned not as if they were of the Tribe of Iudah but because they dwelt among them and probably were allied to them by Marriages and so in a manner Incorporated with them which dwelt z Or rather dwelt Heb. Were Dwellers For the other Translation which dwelt may seem to insâ—…uate that these were Descendants of Iudah which they were not but this Translation onely signifies their Cohabitation with them for which cause they are here named with them at Jabez ‖ A Place in Iudah so named probably from that Famous Iabez of that Tribe ch 4. 9. the Tirathites the Shimeathites and Suchathites These are the * Judg. 1. 16. Kenites that came of Hemath †Who dwelt in Iudah Iudg. 1. 11. Thus they are distinguished from the other Branch of the Kenites who dwelt in the Tribe of Manasseh Iudg. 4. 11. the father of the house of *
the son of Ur 36 Hepher the Mecherathite Ahijah the Pelonite 37 Hezro the Carmelite Naarai the son of Ezbai 38 Joel the brother of Nathan h Mibhar ‖ Or the 〈◊〉 the son of Haggeri q Either 1. the same who is called Iaal the son of Nathan of Zobah being possibly his brother by Birth and Nature and called his Son by adoption or right of succession to his Estate or called his brother at large for his near Kinsman and his son for his Nepheâ—… Or 2. Another who upon the death of the former was put in his stead 39 Zelek the Ammonite Naharai the Berothite the armour-bearer of Joab the son of Zerujah 40 Ira the Ithrite Gareb the Ithrite 41 Uriah the Hittite r The last of that Catalogue in 2 Sam. 23. 39. But here some others are added to the Number because though they were not of the Thirty yet they were Men of great Valour and Renown amongst Davids Commanders Zabad the son of Ahlai 42 Adina the son of Shiza the Reubenite a captain of the Reubenites and thirty s Thirty Captains who were under him as their Colonel with him 43 Hanan the son of Maacah and Joshaphat the Mithnite 44 Uzziah the Ashterathite Shama and Jehiel the sons of Hothan the Aroerite t So called possibly because his Station and Quarters were upon the River Aroer beyond Iordan being placed there for the Defence of those Parts 45 Jediael the ‖ 〈…〉 son of Shimri and Joha his brother the Tirzite 46 Eliel the Mahavite and Jerimai and Joshaviah the sons of Elnaam and Ithmah the Moabite u So called either because he was by Birth a Moabite though now proselyted to the True Religion or from some Eminent Service done by him against the Moabites as among the Romans Scipio was called Aâ—…atick and African because of his great Atchievements and Victories over those Parts and People 47 Eliel and Obed and Jaasiel the Mesobaite CHAP. XII 1 NOw * 1 Sam 27. 2 these are they that came to David to Ziklag †Heb. being shut up while he yet kept himself close a Or was shut up or shut out from his own Land and People for he speaks not of that time when he was shut up and hid himself in Caves in the Land of Iudah but when he was at Ziklag because of Saul the son of Kish and they were among the mighty men helpers of the war 2 They were armed with bows and could use both the right hand and the left b With like nimbleness and certainty Compare Iudge 3. 15. 20. 16. in hurling stones and shooting arrows out of a bow even of Sauls brethren of Benjamin c i. e. Of Sauls own Tribe who were moved hereunto by Gods Spirit and by the Conscience of their Duty to David to whom God had given the Crown in reversion and by their Observation of Gods departure from Saul and of his special presence with David and his gracious providence for him 3 The chief was Ahiezer then Joash the sons of ‖ Or Hasmaah Shemaah the Gibeathite and Jeziel and Pelet the sons of Azmaveth and Berachah and Jehu the Antothite 4 And Ismajah the Gibeonite a mighty man among the thirty and over the thirty d i. e. Who came attended with 30 valiant Benjamites and was their Leader and Commander and Jeremlah and Jahaziel and Johanan and Josabad the Gederathite 5 Eluzai and Jerimoth and Bealiah and Shemariah and Shephatiah the Haruphite 6 Elkanah and Jesiah and Azareel and Joezer and Jashobeam the Korhites 7 And Joelah and Zebadiah the sons of Jeroham of Gedor 8 And of the Gadite there separated themselves e From Saul to whom they had hitherto adhered and from their Brethren of their own Tribe who yet maintained Sauls cause and from their Families and the places where they lived from whom they went to David unto David into the hold to the wilderness f Or into the hold of the wilderness i. e. Either to the Cave of Adullam or Engedi or rather to Ziklag as appears from v. 1. which was in the Wilderness of Iudah which is here called the hold or the fortress which name is also given to the City of David 1 Chron. 11. 7. the Hebrew word being the same both here and there men of might and men †Heb. of the host of war fit for the battel that could handle shield and buckler whose faces were like the faces of lions g Who were full of Courage and by the Majesty and Fierceness of their Countenances terrified their Adversaries and were †Heb. as the roes upon the mountains to make hast as swift as the roes upon the mountains h As their very Looks daunted their Enemies and put them to flight so they could easily pursue and overtake and destroy them in their Flight 9 Ezer the first Obadiah the second Eliab the third 10 Mishmannah the fourth Jeremiah the fifth 11 Attai the sixth Eliel the seventh 12 Johanan the eighth Elzabud the ninth 13 Jeremiah the tenth Machbanai the eleventh 14 These were the sons of Gad captains of the host ‖ one of the least was over an hundred and †Heb. Or one that was least could resist an hundred and the greatest a thousand the greatest over a thousand i Not that they brought now so many men with them but either 1. they had hitherto been Captains or Colonels under Saul or in the established Militia or Bands of their Tribe Or 2. they were so afterwards under David who for their Valour and Fidelity thus advanced them 15 These are they that went over Jordan k To wit in Saul time when it seems the Enemies of the Israelites had made an Inâ—…oad and done some Mischiefs to the Israelites beyond Iordan to whose Help these then came in the first month when it had †Heb filled oâ—… overflown all his banks l As it commonly did about that time See Ios. 3. 15. 4. 18. Ier. 49. 19. This is noted either as a Description of the Time when this was done it being usual with Historians to note the Circumstances of great Actions or as an Aggravation of the Fact And possibly these being Men of great Nimbleness and Dexterity did swim over Iordan through their ardent Desire to help their Brethren and to fight with their Enemies and they put to flight all them of the vallies m i. e. The People that lived in the Valleys or Deserts beyond Iordan who as it seems when Saul was engaged against the Philistins took that Advantage to fall upon the Israelites beyond Iordan both toward the east and toward the west n Either 1. the People that lived more Eastward and remote from Iordan and those who lived more Westward or nearer to it Or 2. they made them fly several ways some Eastward some Westward as they saw the way open for them See Deut.
‖ 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
captain for the twelfth month was ‖ Or Heled Ch. 11. 30. Heldai the Netophathite of Othniel and in his course were twenty and four thousand 16 Furthermore over the children of Israel q i. e. These were the Princes of the Tribes as they are called below v. 22. who were the most ancient and constant Rulers of the Tribes at all times whether of War or Peace who seem to have had a Superiour Power to these 24 Captains and therefore are named before them ch 28. 1. being probably the Kings Chief Counsellours and Assistants in the great Affairs of his Kingdom the ruler of the Reubenites was Eliezer the son of Zichri of the Simeonites Shephatiah the son of Maacha 17 Of the Levites * Ch. 26. 30. Hashabiah the son of Kemuel †Heb. Aaron of the Aaronites Zadok 18 Of Judah Elihu r Called also Eliaâ—… 1 Sam. 16. 6. one of the brethren of David of Issachar Omri the son of Michael 19 Of Zebulun Ishmajah the son of Obadiah of Naphtali Jerimoth the son of Azriel 20 Of the children of Ephraim Hashea the son of Azaziah of the half-tribe of Manasseh Joel the son of Pedajah 21 Of the half tribe of Manasseh in Gilead Iddo the son of Zechariah of Benjamin Jaâ—…siel the son of Abner 22 Of Dan Azareel the son of Jeroham These were the princes of the Tribes s Of the most of the Tribes not of all for Gâ—…d is omitted probably because that Tribe was joyned with tho Reubenites under one Prince and Asher for some such reason or for some other Causes now unknown and not worth our Enquiry of Israel 23 But David took not the number of them from twenty years old and under t The meaning is David when he desired to number the people he designed to number onely those who were from twâ—…nty years old and upward or which is the same thing thosâ—… that drew sword 1 Chron. 21. 5. and not those who were from 20 years old and under because * Gen. 15. 5. the LORD had said he would increase Israel like to the stars of the heavens u And therefore to number them all both above and under twenty years old had been both an infinite trouble and a tempting of God or a questioning of the Truth of his Promises And possibly this Circumstance might in part deceive or quiet Davidâ—… Conscience that his desire of knowing the number of his People did not proceed from distrust of Gods Promise or Providence but from a prudent Care to know the true State and Strength of his Kingdom 24 Joab the son of Zerujah began to number x To wit All from 20 years old and upward as David commanded him but he finished not y For Levi and Benjamin he counted not 1 Chron. 21. 6. because * 2 Sam. 24. 15. Ch. 21. â—… there fell wrath for it against Israel z Whilst he was doing the Work which was one reason which made him to cease Heb. And there fell c. Though David numbred them with Caution and Limitation as was noted before yet this did not hinder Gods Wrath from falling upon Israel for this Sin neither †Heb. asâ—…ended was the number put in the account of the chronicles of king David a The sence is either 1. That the full number was not registred because Levi and Benjamin were not counted by Joab Or rather 2. That David being sensible of and smarting for his Sin would not have the number brought in by Joab to him put into the publick Register though God would have it recorded in Scripture for the instruction of succeeding Ages For he speaks not here of the Account given in to the King which was done and was Joabs Act but of the putting of the Account into the publick Records which was not done and which could not be done but by Davids Command or Permission 25 And over the kings treasures b Of Gold or Silver or other things of great price which for greater security were kept in Jerusalem and in the Kings Palace and thither the Tribute-money also was sent and committed to his Care was Azmaveth the son of Adiel and over the storehouses c Of the Fruits of the Earth or that share of them which belonged to the King which were laid up in the Fields or Cities or Villages or Castles as there was conveniency and occasion in the fields in the cities and in the villages and in the castles was Jehonathan the son of Uzziah 26 And over them that did the work of the field d Over the Kings Husbandry for tillage of the ground was Ezri the son of Chelub 27 And over the vineyards e i. e. Over the Workmen and Labourers in the Vineyards as the next Officer is over the Fruit of the Vineyards In like manner one man was over the Labourers in the Fields v. 26. and another over the Fruits of the Fields put into Stores after the manner v 25. was Shimei the Ramathite †Heb. over that which was of the Vineyards over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite 28 And over the olive-trees and the sycamore-trees that were in the low plains was Baal-hanan the Gederite and over the cellars of oil was Joash 29 And over the herds that fed in Sharon f A place Famous for its Fruitfulness See Isa. 33. 9. 35. 2. was Shitrai the Sharonite and over the herds that were in the valleys was Shaphat the son of Adlai 30 Over the camels also was Obil the Ishmeelite g So called either because he was born of that People or had lived among them or from some notable Exploit which he did against them and over the asses was Jehdeja the Meronothite 31 And over the flocks was Jaziz the Hagerite All these were the rulers of the substance which was king Davids 32 Also Jonathan Davids uncle was a counseller a wise man and a ‖ Or Secretary scribe h Either one learned in the Laws of God which were also the Laws of the Land by which all their Counsels were to be ruled Or the Kings Secretary and Jehiel the ‖ Or Hachmoniâ—…e son of Hachmoni was with the kings sons i As their Tutor or Governour 33 And * 2 Sam â—…5 12. Ahithophel was the kings counseller k The Person whose Counsel in matters of State the King most prized and followed and * 2 Sam 〈◊〉 Hushai the Archite was the kings companion l Or his Friend as he is called a Sam. 15. 37. The Person whom he most trusted with all his Secrets and whose Conversation was most pleasant and acceptable to him 34 And after Ahithophel m i. e. After his death these were his Chief Counsellers was Jâ—…hojada the son of Benajah and Abiathar and the general of the kings army was * Ch. 11 â—… Joab CHAP.
the pity of others to do what they could to prevent it and partly that by this means it might come to the Queens ear 2 And came even before the kings gate for none might enter into the kings gate b And therefore he might not sit there as he had hitherto done clothed with sackcloth c Left is should give the King any occasion of grief or trouble 3 And in every province whithersoever the kings commandment and his decree came there was great mourning among the Jews and fasting and weeping and wailing and †Heb sackcloth and a his were laid under many many lay in sackcloth and ashes 4 So Esthers maids and her †Heb. 〈◊〉 chamberlains came and told it her Then was the queen exceedingly grieved and she sent raiment to cloth Mordecai d That so he might be capable of returning to his former place if not of coming to her to acquaint her with the cause of that unusual sorrow and to take away his sackcloth from him but he received it not 5 Then called Esther for Hatach one of the kings chamberlains †Heb. whom he had set before her whom he had appointed to attend upon her and gave him a commandment to Mordecai to know what it was and why it was 6 So Hatach went forth to Mordecai unto the street of the city which was before the kings gate 7 And Mordecai told him of all that had happened unto him and of the sum of mony that Haman had promised to pay to the kings treasuries for the Jews to destroy them 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them to shew it unto Esther and declare it unto her and to charge her i Not only in his own name to whom she manifested a singular respect though his relation to her was yet unknown but also in the name of the great God that she should go in unto the king to make supplication unto him and to make request before him for her people 9 And Hatach came and told Esther the words of Mordecai 10 Again Esther spake unto Hatach and gave him commandment to say unto Mordecai 11 All the kings servants and the people of the kings provinces do know k By common â—…ame of this received custom and law that whosoever whether man or woman shall come unto the king into the inner court l Within which the Kings residence and throne was in This was decreed partly to maintain both the Majesty and the safety of the Kings person and partly by the contrivance of the greater officers of state that few or none might have access to the King but themselves and their friends And many such severe laws there were in the Persian Court which profane Historians relate as that if any person looked upon one of the Kings Concubines or wore any of his own clothes or drunk of that water which he had appropriated to himself and other such like things he was punished with death who is not called there is one law of his to put him to death m except such to whom the king shall hold out the golden scepter that he may live but I have not been called to come in unto the king these thirty days n Which gives me just cause to suspect and fear that the kings affections are alienated from me and therefore that neither my person nor petition will be acceptable to him 12 And they told to Mordecai Esthers words 13 Then Mordecai commanded to answer Esther Think not with thy self that thou shalt escape in the kings house o i. e. Being or because thou art in the Kings house and an eminent member of his family more than all the Jews 14 For if thou altogether holdest thy peace at this time then shall there †Heb. respiration enlargement and deliverance arise to the Jews from another place p From another land and by another means which God can and I am fully persuaded will raise up but thou and thy fathers house shall be destroyed q By the righteous and dreadful judgment of God punishing thy cowardize and self-seeking and thy want of love to God and to his and thy own people and who knoweth whether thou art come to the kingdom for such a time as this r It is probable God hath raised thee to this honour for this very season and therefore go on couragiously and doubt not of the success 15 Then Esther bad them return Mordecai this answer 16 Go gather together all the Jews that are †Heb. found present in Shushan and fast ye s And pray which was the main business to which fasting was only an help and an handmaid for me and neither eat nor drink t To wit so as you use to do either deliciously or plentifully Leave off your common meals dinners by day and suppers at night and eat and drink no more than meer necessity requires that so you may give your selves to constant and servent prayers for which your ordinary repasts will unfit you For it is not likely that she would impose the burden of absolute fasting so long upon all the Jews which very few of them were able to endure And so the like phrase is taken Act. 27. 33. where he saith This is the fourteenth day that ye have continued fasting having taken nothing three days night or day I also and my maidens u Which she had chosen to attend upon her person and were doubtless either of the Jewish nation or proselyted by her or others means to that Religion will fast likewise x Which may belong either 1. To the thing only that as they did fast so she would Or rather 2. To the time of three days and three nights for so she might do though she went to the King oâ—… the third day For the fast began at evening and so she might continue her fast three whole nights and two whole days and the greatest part of the third a part of a day being reputed a day in the account of Scripture and other Authors of which see on Mat. 12. 40. Yea she might fast all that day too for it is probable she went not to the King till he had dined when she supposed she might find him in the most mild and pleasant humour and then returned to her apartment where she fasted till the evening and so will I go in unto the king which is not according to the law y Which is against the law now mentioned and if I perish I perish z Although my danger be great and evident considering the expressness of that law and the uncertainty of the Kings mind and that severity which he shewed to my predecessor Vashti yet rather than neglect my duty to God and to his people I will go to the King and cast my self chearfully and resolutely upon Gods providence
k To wit the day i. e. Men in it Let it be always observed as a frightful and dismal day 6. As for that Night let darkness l i. e. Constant and extraordinary Darkness without the least glimmering of Light from the Moon or Stars seize upon it †〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be joined unto the days of the year m i. e. Reckoned as one or a part of one of them The night is distinguished from the artificial day but it is a part of the natural day which consists of 24 hours Or rather let it not rejoice among the days c. Joy here and terrour v. 5. are poetically and figuratively ascribed to the day or night with respect to men who either rejoice or are affrighted in it Let it be a sad and as it were a funeral day let it not come into the number of the Months n i. e. To be one of those Nights which go to the making up of the Months 7. Lo let that night be solitary o i. e. Destitute of all society of Men meeting and feasting together which commonly was done at night Suppers being the most solemn Meals among divers antient Nations See Mark 6. 21. Luk. 14. 16. Iohn 12. 2. Rev. 19. 9 17. let no joyful voice p Neither of the Bride and Bridegroom nor any that celebrate their Nuptials or any other merry Solemnity come therein 8. Let them curse it that curse the day q i. e. Their day to wit their Birth-day for the Pronoun is here omitted for the meeters sake For this and the following Chapters are written in verse as all grant So the Sense is when their Afflictions move them to curse their own Birth-day let them remember mine also and bestow some Curses upon it Or the day of their distress and trouble which sometimes is called simply the day as Obad. 12. Or the day of the Birth or death of that person whose Funerals are celebrated by the hired Mourners who in their solemn Lamentations used to curse the day that gave them such a Person whom they should so suddenly lose and therefore it had been better never to have enjoyed him and to curse the day in which he died as an unlucky and execrable day Or the day i. e. the Day-light which to some persons is an hateful thing and the Object of their Curses namely to leud Persons and Thieves to whom the morning Light is even as the Shadow of death Ch. 24. 17. as also to persons oppressed with deep Melancholy as it is here implied v. 20. So the sense is this They who use to curse the day only but generally love and bless the night yet let this night be as abominable and execrable to them as the day-time generally is who are ready to raise up ‖ 〈◊〉 A 〈◊〉 their mourning r Who are brim full of sorrow and always ready to pour out their Cries and Tears and Complaints and with them Curses as men in great passions frequently do Or such Mourning-Men or Mourning-Women whose common Employment it was and who were hired to mourn and therefore were always ready to do so upon funeral occasions of which see 2 Chron. 35. 25. Ier. 9. 17 18 20. Ezek. 30. 2. Ioel 1. 15. Amos â—… 16. Matth. 9. 23. And this Sense suits with the use of the last word in Hebrew Writers of which a plain and pertinent Instance is given by the learned Mercer But because that word is commonly used in another sense for the Leviathan both in this Book and elsewhere in Scripture as Psal. 74. 14. and 104. 26. Isa. 27. 1. And because this very Phrase of raising the Leviathan is used afterward Ch. 41. 25. others render the words thus Who are prepared or ready to raise the Leviathan It is evident that the Leviathan was a great and dreadful Fish or Sea-Monster though there be some disagreement about its kind or quality and that the raising of or endeavouring to catch the Leviathan was a dangerous and terrible work as is plain from Iob 41. And therefore those Sea-Men who have been generally noted for great Swearers and cursers especially when their Passions of Rage or Fear are raised being now labouring to catch this Sea-monster and finding themselves and their Vessel in great danger from him they fall to their old trade of Swearing and Cursing and curse the day wherein they were born and the day in which they ventured upon this most hazardous and terrible work Others understand this Leviathan mystically as it is used Isa. 27. 1. for the great Enemy of Gods Church and People called there also the Dragon to wit the Devil whom the Magicians both now do and formerly did use to raise with fearful Curses and Imprecations Not as if Iob did justifie this practice but only it is a rash and passionate wish that they who pour sorth so many Curses undeservedly would bestow their deserved Curses upon this day 9. Let the Stars of the Twilight thereof be dark s Let the Stars which are the Glory and Beauty of the Night to render it amiable and delightful to men be covered with thick darkness Chap. 41. 18. and that both in the Evening Twilight as is here expressed when the Stars begin to arise and shine forth and also in the further progress of the Night even till the Morning begins to dawn as the following words imply let it look for Light but have none t Let its darkness be aggravated with the disappointment of its Hopes and Expectations of Light He ascribes sense or reasoning to the Night by a Poetical fiction usual in all Writers neither let it see * Heb. the Eye-lids of the morning the dawning of the day u Heb. The Eye-lids of the day i. e. the Morning-Star which ushers in the day and the beginning and consequently the progress of the Morning Light and the Day following Let this whole natural day consisting of Night and day be blotted out of the Catalogue of Days as he wished before 10. Because it x To wit the night or the day to which those things are ascribed which were done by others in them as is frequent in Poetical Writings such as this is Or he i. e. God whom in modesty and Reverence he forbears to name Yet he doth not curse God for his Birth as the Devil presaged but only wisheth that the day of his Birth might have manifest Characters of a Curse impressed upon it shut not up the doors x That it might either never have conceived me or at least never have brought me forth of my Mothers y Which word is here fitly supplied both out of Ch. 1. 21. and 31. 18. where it is expressed and by comparing other places where it is necessarily to be understood though the Womb only be mentioned as Iob 10. 19. Psal. 58. 3. Isa. 48. 8. Ier. 1. 5. Womb nor hid sorrow from mine Eyes
me off and nor suffer me to live any longer which will seem to me a cruel kind of patience towards me for I have not concealed the words of the holy One a i. e. Of God who is frequently called the Holy One in Scripture as Isa. 40. 25 57. 15. Hab. 3. 3. and is so in a most eminent and peculiar manner The sense is Therefore I do not fear death but desire it and that not only to be freed from my present troubles but also and especially to put me into the possession of the happiness of the next life of which I am assured becauses I have in good measure performed the conditions of that Covenant upon which he hath promised it for as for The words of God i. e. That light of sacred Truths Precepts which he hath been pleased to impart to me I have not concealed them neither from my self by shutting mine eyes against them or suffering my prejudices or passions or worldly Interests to blind my mind lest I should see them as you think I have done nor from others but as I my self have stedfastly believed them and not wilfully and wickedly departed from them so I have endeavoured to teach and commend them to others and have not been ashamed nor afraid boldly to profess and preach the true Religion in the midst of the Heathens who are round about me And therefore I know that if God doth cut me off it will be in mercy and I shall be a gainer by it Some translate and distinguish the Verse thus Yet this is my comfort though or when I scorch with pain and he i. e. God doth not spare me but afflicts me most severely that I have not concealed the words of God but have professed and practised them 11. What is my strength that I should hope b My strength is so small and spent that although I may linger a while in my torments yet I cannot live long and therefore it is vain and absurd for me to hope for such a restitution of my strength and prosperity as thou hast promised to me Ch. 5. 22. c. And therefore I justly pray that God would take away my life and what is mine end c Either 1. What is the end or period of my miseries When may I expect it I see no end of them I know not how long I may pine and linger in them Therefore Lord take me speedily away Or 2. What is the end of my life Or What is death to me It is not terrible but comfortable as he said v. 10. I need not those vain consolations which thou givest me of being kept from death v. 20. or having life continued and health restored Death is not the matter of my fear but of my desire that I should prolong my †Heb. 〈◊〉 life d To wit by my seeking to God for it as thou advisest me Ch 5. 8. Why should I desire or indeavour the prolonging of my life Or that I should lengthâ—… out my desire to wit of life and those comforts of life which thou hast propounded to me I desire not to live longer though in the greatest splendour and prosperity but to be dissolved and to be with my God and Redeemer Ch. 19. 25. The Hebrew word nephesh here rendred soul or life oft signifies desire as Gen. 23. 8. Deut. 23. 24. Prov. 23. 2. Eccles. 6. 9. 12. Is my strength the strength of stones Or is my flesh †Heb. 〈◊〉 of brass e I am not made of stone or brass but of flesh and blood as others are and therefore I am utterly unable to endure these miseries longer and can neither hope for nor desire any continuance of my life or restauration of my farmer happiness but onely wish for that death which is the common refuge of all miserable persons as I said Ch. 3. 17. 18. 13. Is not my help in me f Though I have no strength in my body or outward man yet I have some help and support within me or in my inward man even the conscience of my own innocency and piety notwithstanding all your bitter accusations and censures as if I had no integrity Ch. 4. 6. and is wisdom driven quite from me g If I have no strength in my body have I therefore no wisdom or judgment left in my Soul Am I therefore unable to judge of the vanity of thy discourse and of the truth of my own case Have I not common sence and discretion do not I know my own condition the nature and degree of my sufferings better than thou doest Am not I a better judge whether I have integrity or no than thou art But this verse is rendred otherwise and that very agreeably to the Hebrew words What if I have no help in me i. e. If I cannot help my self if my outward condition be helpless and hopeless as I confess it is is wisdom driven quite from me Have I therefore lost my understanding and common reason Cannot I judge whether it is more desirable for me to live or to die whether I am an hypocrite or no whether your words have truth and weight in them or no whether you take the right method in dealing with me whether you deal mercifully and sincerely with me or no. Yet again because the construction and sense of these words is judged very difficult this verse may be joyned with the following and rendred thus What if there be no help in me or if I be not able to bear my miseries and if counsel be driven from me so that I know not what to do or how to help or ease my self Or and subsistence or power of subsisting be driven or taken away from me so that I can neither help my self out of my troubles nor subsist under them yet to the afflicted pity should be shewed c. 14. †Heb. to 〈◊〉 that 〈◊〉 To him that is afflicted h Heb. To him that is melted or dissolved with afflictions or in the furnace of afflictions that is in extream miseries for such persons are said to be melted as Psal. 22. 14. 107. 26. 119. 28. Nah. 2. 10. pity should be shewed from his friend i His friend such as thou O Eliphaz pretendest to be to me should shew kindness benignity and compassion in his judgment of him and carriage towards him and not pass such unmerciful and heavy censures upon him nor load him with reproaches but he forsaketh the fear of the Almighty k But thou hast no love or pity for thy neighbour and friend Which is a plain evidence that thou art guilty of that which thou didst charge me with even of the want of the fear of God for didst thou truly fear God thou couldest not and durst not be so unmerciful to thy brother both because God hath severely forbidden condemned that disposition carriage because God is able to punish thee for it
but a poor weak creature which thou canst crush with the least touch of thy finger without these violent and unsupportable pains and miseries and that I have not been so fierce and boisterous in my carriage as to need or deserve these extraordinary calamities that thou settest a watch over me l That thou shouldest guard and restrain me with such heavy and unexampled miseries lest I should break into rebellion against thee or into cruelty towards men 13. * Ch. 9. 27 28. When I say my Bed shall comfort me my Couch shall ease my complaint m By giving me sweet and quiet sleep which may take off the sense of my torments for that while 14. Then thou scarest me with dreams n With sad and dreadful dreams arising either from that melancholy humour which is now so fixed in me and predominant over me or from the Devils malice who by thy permission disturbs me in this manner So that I am afraid to go to sleep and my remedy proves as bad as my disease and terrifiest me through visions o The same thing with dreams for there were not only day-visions which were offered to mens sight when they were awake but also night-visions which were presented to mens Fancy in their sleep and dreams See Gen. 28. 12. 41. 1 2. Dan. 2. 1 31. 4 5 10. 15. So that my Soul chooseth p Not simply and in it self but comparatively rather than such a wretched life strangling q The most violent so it be but a certain and sudden death and death rather †Heb. than my 〈◊〉 than my life r Heb. than my bones i. e. than my body formerly the Soul 's dear and desired companion or than to be in the body which commonly consists of skin and flesh and bones but in Iob was in a manner nothing but a bundle of bones for his skin was every where broken and his flesh was quite consumed as he oft complains and his bones also were not free from pain and torment for as Satan's Commission reached to Iob's bones Iob 2. 5. so doubtless his Malice and wicked Design would engage him to execute it to the utmost 16 * Ch. 10. 1. I loath it s To wit my life last mentioned I would not live alway t In this World if I might no not in prosperity for even such a life is but vanity much less in this extremity of misery Or Let me not live for ever lingring in this miserable manner as if thou wouldest not suffer me to die but hadst a design to perpetuate my torments Or let me not live out mine age or the full time of my life which by the course of nature I might do for so the Hebrew word Olam is oft used but cut me off and that speedily * Ch. 10. 20. 14. â—… Psal. 39. 13. let me alone u i. e. Withdraw thy hand from me either 1. thy supporting hand which preserves my life and suffer me to die Or rather 2. thy correcting hand as this same phrase is used v. 19. for my days are vanity x Either 1. my life is in it self and in its best estate a most vain unsatisfying uncertain thing do not add this evil to it to make it miserable Or 2. My life is a vain decaying and perishing thing it will of it self quickly vanish and depart and doth not need to be forced from me by such exquisite torments 17 * Psal 8. 4. 144. 3. Heb. 26. What is man that thou should'st magnifie him y What is there in that poor mean contemptible Creature called Man miserable man as this word signifies which can induce or incline thee to take any notice of him to shew him such respect or to make such account of him Man is not worthy of thy Favour and he is below thy Anger It is too great a condescention to thee and too great an honour for man that thou wiltst contend with him and draw forth all thy forces against him as if he were a fit match for thee whereas men use to neglect and slight mean Adversaries and will not do them the honour to fight with them Comp. 1 Sam. 24. 14. Therefore do not O Lord thus dishonour thy self nor magnifie me I acknowledge that even thy corrections are mercies and honours but Lord let me be no more so honoured and that thou shouldest set thine heart upon him z i. e. Have any regard to him so far as to afflict him which though it be grievous in it self especially when it is aggravated as mine is yet unto thy people it is a great mercy and blessing as being highly necessary and useful to humble them and purge them from sin and prepare them for glory as on the contrary those wicked men whom thou doest despise and hate and design to destroy thou doest forbear to punish or afflict them 18. And that thou shouldest visit him a To wit punish or chasten him as the Word is oft used as visiting is oft used as Exod. 20. 5. and 32. 34. and 34. 7. every morning b i. e. Every day But he mentions the morning either because that is the beginning of the day and so is put synecdochically for the whole day as the evening v. 4. is put for the whole night Or he speaks of God after the manner of men who rest and sleep in the night but in the morning rise and go about their business and visit or inspect those persons and things which they have a respect for or care of and try him c i. e. Afflict him which is oft called trying because it doth indeed try a man's faith and patience and perseverance But this and the former Verse may possibly be otherwise understood not of afflictions but of mercies Having declared his loathing of life and his passionate desire of death and urged it with this consideration that the days of his life were meer vanity he now pursues it with this expostulation What is man that vain foolish Creature that thou shouldst magnifie or regard or visit him to wit with thy mercy and blessings of which those words are commonly used i. e. that thou shouldst so far honour and regard him as by thy visitation to preserve his Spirit or hold his Soul in life and try him which God doth not only by afflictions but also by prosperity and outward blessings which commonly detect a mans hypocrisie and discover that corruption which before lay hid in his heart Therefore O Lord do not thus magnifie and visit me with thy mercy but take away my life every moment 19. How long wilt thou not depart from me d How long will it be ere thou withdraw thy afflicting hand from me e i. e. for a little time or that I may have a breathing time A proverbial expression like that Spanish Proverb I 〈◊〉 not time or liberty to spit out my spittle Or
This may be understood either 1. By way of opposition The Waters go or flow out of the Sea and return thither again Eccles. 1. 7. and a Lake or River sometimes decayeth and drieth up but afterwards is recruited and replenished But man lieth c. as it follows Or 2. By way of resemblance As Waters i. e. some portion of Waters fail from the â—…a being either exhaled or drawn up by the Sun or received and sunk into the dry and thirsty Earth or overflowing its Banks and as the Flood or a River or a Pond for the word signifies any considerable confluence of Waters in a great drought decayeth and is dried up in both which cases the self same Waters never return to their former places So it is with man Or thus as when the Waters fail from the Sea i. e. when the Sea forsakes the place into which it used to flow the River which was fed by it Eccles. 1. 7. decayeth and drieth up without all hopes of Recovery So man when once the Fountain of his radical moisture is dried up dies and never revives again 12. So man lieth down c To wit in his Bed the Grave or to sleep the sleep of Death as this Phrase is used Gen. 46. 30. Deut. 31. 16. 2 Sam. 7. 12. 1 Kin. 1. 21. and riseth not d To wit to this Life For he speaks not here of the Life to come nor of the Resurrection of the Body after death by the divine Power of his belief whereof he giveth sufficient evidences in divers places till the Heavens be no more e i. e. Either 1. Never because the Heavens though they shall be changed in their Qualities yet shall never cease to be as to the Substance of them And therefore everlasting and unchangeable things are expressed by the duration of the Heavens of which see Psal. 72. 5 7 17. 89. 30 36 37. Mat. 5. 18. 24. 35. Or 2. not until the time of the general Resurrection and the restitution of things when these visible Heavens shall pass away and be no more at least in the same form and manner as now they are of which see Psal. 102. 26. Luk. 21. 33. 2 Pet. 3. 7 10. Rev. 21. 1. they shall not awake nor be raised out of their Sleep 13. O that thou wouldest hide me in †〈◊〉 〈◊〉 the Grave f Either 1. In some dark Vault under ground such as good men hide themselves in in times of Persecution Heb. 11. 38. Lord hide me in some hiding place from thy Wrath and all the intolerable effects of it which are upon me for I cannot be hid from thee but by thee Or 2. In the Grave properly so called Though I know Life once lost is irrecoverable yet I heartily desire Death rather than to continue in these Torments And if the next words and wish seem to suppose the continuance of his Life that is not strange For he speaks like one almost distracted with his miseries sometimes wishing one thing sometimes another and the quite contrary as such persons use to do And these Wishes may be understood disjunctively I wish either that I were dead or that God would give me Life free from these torments Or the place may be understood thus I could wish if it were possible that I might lie in the Grave for a time till these storms be blown over and then be restored to a comfortable Life that thou wouldst keep me secret g In some secret and safe place under the shadow of thy Wings and favour that I may have some support and comfort from thee until thy Wrath be past h Whilst I am oppressed with such grievous and various Calamities which he calls Gods Wrath because they were or seemed to be the effects of his Wrath. that thou wouldst appoint me a set time i To wit to my sufferings as thou hast done to my Life v. 5. and remember me k i. e. Wherein thou wiltst remember me to wit in mercy oâ—… so as to deliver me For it is well known that God is frequently said to forget those whom he suffers to continue in misery and to remember those whom he delivers out of it 14. If a man die shall he live again l i. e. He shall not namely in this World as was said before The affirmative question is equivalent to an absolute denial as Gen. 18. 17. Psal. 56. 7. Ier. 5. 9. and every where all the days of †Heb. my warfare my appointed time will I wait till my change come m Seeing Death puts an end to all mens hopes of any comfortable being here because man once dead never returns to Life I will therefore wait on God and hope for his favour whilest I live and it is possible to enjoy it and will continue waiting from time to time until my change come i. e. either 1. Death the great and last change which is expressed by the Root of this word Iob 10. 17. Or 2. The change of my condition for the better which you upon your Terms encourage me to expect and which I yet trust in God I shall enjoy for this word properly signifies Vicissitudes or Changes in ones condition and this seems to suit best with the following verse And this Change or a comfortable Life here Iob so heartily wisheth not only from that love of Life and Comfort which is naturally implanted in all men good and bad and is not forbidden by God which also was stronger in those Old Testament Saints when the discoveries of Gods Grace to sinners and of eternal Life were much darker than now they are but also because this would be an effectual vindication of his own Integrity and Good-name and of the honour of Religion both which did suffer some Eclipse from Iob's extream Calamities as is evident from the discourses of his Friends 15. Thou shalt * Chap. 40. 3. call and I will answer thee n I trust there is a time coming when thou wiltst grant me the mercy which now thou deniest me to wit a favourable hearing when thou wiltst call to me to speak for my self and I shall answer thee which I know will be to thy Satisfaction and my Comfort Compare this with Chap. 13. 22. where the same words are used in this same Sense Or thou shalt call me out of the Grave of my Calamities and I shall answer thee and say Here I am raised out of the Pit in which I was buried by thy powerful and gracious Command thou wilt have a desire to the work of thine hands o i. e. To me who am thy Workmanship in divers respects from whom thou now seemest to have an aversion and abhorrency but I doubt not thou wiltst have a desire i. e. shew thy Affection or Good-will to me or a desire to look upon me and to deliver me Nor is it strange that Iob who lately was upon the brink of despair
doth now breath out words of Hope such Ebbings and Flowings being usual both with Iob elsewhere as Ch. 13. 15 16. and with David frequently in the Psalms and with others of God's People 16. * Psa. 139. 2 3. Chap. 13. 27. Prov. 5. 21. Jer. 32. 19. For now p So this is a reason of his desire of Death v. 13. Or rather But now for this seems to be added by way of opposition I believe thou wiltst pitty and help me but for the present it is far otherwise with me thou numbrest my steps q Thou makest a strict enquiry into all my Actions that thou maist find out all mine Errours and punish them Compare Iob 13. 27. 31. 4. 34. 21. Psal. 56. 6. dost thou not watch over my sin r i. e. Dost thou not watch for my Haltings or Miscarriages as if thou wast glad of an occasion to punish me Or thou dost not delay the punishment of my sin For the same Hebrew word signifies both sin and its punishments 17. My transgression is sealed up in a bag s As Writings or other choice things that they may be safely kept and all of them brought forth upon occasion and not one of them forgotten or lost Compare Deut. 32. 34. Iob 37. 7. Hos. 13. 12. and thou sewest up mine iniquity t i. e. Thou keepest all my sins in thy memory and fastenest the guilt of them upon my Conscience Or thou addest to my sin one sin to another the follies of my youth Iob 13. 26. to those of my riper Years Or thou addest to my punishment i. e. thou punishest me more than mine Iniquities deserve all things considered For this sinful thought seems somtimes to have risen in Iob's Mind as may be gathered from divers parts of this Book which therefore Zophar decries and disproves Iob. 11. 6. 18. And surely as the Mountain falling †Heb. sadâ—… cometh to nought u As when a great Mountain falls either by an Earthquake or Inundation of Waters or from any other cause it moulders away like a fading Leaf as the Hebrew word signifies and never recovers its former height and stability and as the Rock when by the violence of Winds or Earthquake c. it is removed out of its place and thrown down is never readvanced And as the waters by continual droppings or violent and frequent assaults wear away or break the stones to pieces so as they can never be made whole again And as thou washest away to wit by a great and violent Inundation which thou sendest the things which grow out of the dust of the Earth to wit Herbs Fruits Plants which once washed away are irrecoverably lost and or so as this particle is oft used i. e. in like manner to wit irrecoverably thou destroyest the hope of man i. e. So when man dies all hope of living again in this World is utterly lost And this seems to be the plain meaning of these two Verses And as before he declared the hopelesness of mans restauration from death to this animal life by way of opposition to such things as did rise in a manner from death to life v. 7 c. so now he declares it by way of similitude or resemblance to such things as being once lost and gone are past all hopes of recovery and the Rock is removed out of his place 19. The Waters wear the Stones thou †Heb. overflowest washest away the things which grow out of the Dust of the Earth and thou destroyest the hope of Man 20. Thou prevailest for ever against him x When once thou takest away this life it is gone for ever For he speaks not here of man's future and eternal life in another World and he passeth y i. e. He dieth or is about to die Man's death is oft called a passage or a going to intimate that it is not an annihilation but only a translation of him into another place and state thou changest his Countenance z Either 1 his Visage which by death and its Harbingers is quite transformed in colour and shape as we see by daily experience Or 2. the face and state of his Affairs as to worldly riches and pleasures and honours all which he leaves behind him and sendest him away a To his long home by death 21. His sons come to honour and he knoweth it not b Either 1. is ignorant of all such events Or 2. is not concerned nor affected with them A dead or dying man minds not these things and they are brought low but he perceiveth it not of them 22. But his flesh upon him shall have pain and his soul within him shall mourn c This is mans condition he is miserable â—…oth when he dies because he dies without hope of returning to life as he had discoursed before and as he now adds whilest he lives whilest his flesh is upon him and his soul within him whilest the soul is clothed with or united to the body he feels sharp pain in his body and bitter grief in his soul Seeing therefore the state of man upon earth is so vain and unhappy every way Lord give me some comfort to sweeten my life or take away my life from me CHAP. XV. THen answered Eliphaz the Temanite and said 2. Should a wise man a Such as thou seemest and pretendest to be utter †Heb. knowledge of wind vain knowledge b i. e. Empty words without any sense or solidity in them and fill his belly c i. e. Satisfie his own Mind and Conscience which being secret is compared to the Inwards of the Belly as Chap. 32. 19. Prov. 20. 27. 22. 18. with the east-wind d i. e. With Discourses which are not only flashy and unprofitable and without any weight but also boisterous and pernicious both to himself and others as the East-wind was in those parts Gen. 41. 6. Exod. 10. 13. Hos. 12. 1. 3. Should he reason with unprofitable talk or with speeches wherewith he can do no good e Either to himself or others but much hurt which is implied by the contrary as is usual 4. Yea †Heb. thou makest void thou castest off fear f Heb. Thou makest void fear i. e. the fear of God as the word is oft used for the word of God or Piety and Religion which oft cometh under the name of fear This may be understood either 1. of Iob himself that he cast off all Reverence to God by uttering such bold and reproachful expressions concerning God and his Providence Or 2. with respect to others that by his insolent and unworthy speeches of and carriage towards God and by those false and pernicious principles which he had laid down as that God dealt with men in way of absolute Soveraignty not of Justice and that he made no difference between good and bad in the course of his Providence but did equally
to whom I imparted all my Thoughts and Counsels and Concerns abhorred me and they whom I loved u Sincerely and fervently which they so ill require He saith not they who loved me for their love had it been true would have continued in his affliction as well as in his prosperity are turned against me 20. * Chap. 30. 30. Psal. 102. 5. Lam. 4. 8. My bone x i. e. My bones the Singular collectively put for the Plural as Chap. 2. 5. Prov. 15. 30. cleaveth to my skin y To wit immediately the fat and flesh next to the skin being consumed The sense is I am worn to skin and bone See the same phrase Psalm 102. 5. Or as the Particle and being often so used as hath been observed before to my flesh i. e. either as formerly it clave to my flesh Or as near and as closely as it doth to these remainders of flesh which are left in my inward parts ‖ Or as and to my flesh z and I am escaped with the skin of my teeth a I am scarce sound and whole and free from sores in any part of my skin except that of my Jaws which holdeth and covereth the roots of my Teeth This being as divers observe the Devils Policy to leave his mouth untouched that he might more freely express his mind and vent his blasphemies against God which he supposed sharp pain would force him to do and which he knew would be of pernicious consequence not onely to Iob but to others also 21. Have pity upon me have pity upon me O ye my friends b For such you have been and still pretend to be and therefore fulfil that relation and if you will not help me yet at least pity me for the hand of God hath touched c i. e. Smitten or afflicted me sorely as this word is oft used as Chap. 1. 11. Psalm 104. 32. me 22. Why do ye persecute me as God d Either 1. as God doth or rather 2. as if you were gods and not men as if you had the same infinite knowledge which God hath whereby you can search my heart and know my hypocrisie and the same soveraign and absolute Authority to say and do what you please with me without giving any reason or account of it which is indeed the Prerogative of the great God but it belongs not to you who are men and therefore liable to mistake and mis-judging and such as must give an account to God of all their words and carriages towards their Brethren and particularly towards persons in affliction and withal subject to the same Diseases and Calamities under which I groan and therefore may need the pity which I expect from you and are not satisfied with my flesh e i. e. With the consumption and torment of my whole body but add to it the vexation of my spirit by grievous reproaches and censures but are 〈◊〉 〈◊〉 or Liâ—… that are not contented with devouring the 〈◊〉 of their pâ—…y but also break their bones 23. †Heb. who will give c. Oh that my words f Either 1. the following and famous confession of his Faith v. 25 c. Or rather 2. all his foregoing discourses with his Friends which he was so far from disowning or being ashamed of that he was desirous that all Ages should know that they might judge between him and them whose Cause was better and whose Arguments were stronger were now written oh that they were printed in a book 24 That they were graven with an iron pen g Of which also there is mention Ier. 17. 1. and lead h Or or lead or with lead the Particle and being oft so used as Gen. 4. 20. Exod. 1. 6. Ier. 22. 7. For this Lead may be either 1. the Writing-pen which might be either of Iron or of Lead For though Lead be of it self too soft yet there was an Art of tempering Lead with other Metals to such a degree of hardness that it could pierce into a Rock as they did also temper Brass so that they could make Bows and Swords of them Or 2. the Writing-table for the Ancients did use to write divers things in Lead as is well known Or 3. the Writing-Ink as I may call it For they used to grave the Letters in a Stone with an Iron Tool and then to fill up the Cuts or Furrows made in the Stone with Lead that the Words might be more plainly seen and read in the rock for ever 25. For i This is the reason of his great Confidence in the goodness of his Cause and his willingness to have the matter depending between him and his Friends published and submitted to any Tryal because he had a living and powerful Redeemer to plead his Cause and vindicate his person from all their severe censures and to give sentence for him I know k I have no knowledge nor confidence nor hope of restitution to the prosperities of this life yet this one thing â—… know which is more comfortable and conâ—…iderable and therein I rejoâ—…ce though I be now a dying man and in a desperate condition for this life that my redeemer l In whom I have a particular interest and he hath a particular care of me Quest. What Redeemer and what Deliverance doth Iob speak of in this and the two following Verses Answ. Some late Interpreters understand this place metaphorically of God's delivering Iob out of his doleful and desperate Condition and restoring him to his former splendour and happiness in the World it being a very usual thing in Scripture to call eminent Dangers or Calamities by the name of Death as Psalm 22. 15. 88. 4. 5. Ezek. 37. 11 12. 2 Cor. 11. 23. And great and glorious Deliverances by the name of quickning and resurrection as Psalm â—…1 20. Isa. 26. 19. Rom. 11. 15. But the most Interpreters both ancient and modern understand it of Christ and of his Resurrection and of Iob's resurrection to life by his power and favour Which seems most probable for many reasons 1. From that known Bule that a proper and literal Interpretation of Scripture is always to be preferred before the Metaphorical where it suits with the Text and with other Scriptures 2. From the Hebrew word Goel here used which although sometimes it be used of God absolutely or essentially considered yet it most properly agrees to Jesus Christ For this word as all Hebricians know is primarily used of the next kinsman whose Office it was â—…o redeem by a price paid the sold or mortgaged Estate of his deceased kinâ—…man Levit. 25 25 and to revenge his death Num. 35. 12. and to maintain his Name and Honour by raising up Seed to him Deut. 25. 5. All which most fitly agrees to Christ who is ouâ—… nearest kiniman and brother Heb. 2. 11. as having taken ouâ—… Nature upon him by Incarnation who also hath redeemed that everlasting Inheritance which
the end of the World and which is called the last day Iohn 6. 39 40 44. 54. 11. 24 12. 48. 1 Pet. 1. 5 For this was the time when Iob's Resurrection of which he speaketh 〈◊〉 was to be Heb. at the last By which word he plainly intimates that his hope was not 〈◊〉 things present and of Worldly Felicities of which his Friends had discoursed so much â—…ut of another kind of and a far greater blessedness which should accrue to him in after-times long after he was dead and rotten Or the last who is both the first and the last Isa. 44. 6. Rev. 1. 11. who shall subdue and survive all his and his peoples Enemies and after others the lâ—…t enemy death 1 Cor. 15. 26. and then shall raise up his people and plead their Cause and vindicate them from all the Calumnies and Injuries which are put upon them and conduct them to Life and Glory upon the earth p The place upon which Christ shall appear and stand at the last day Heb. upon the dust in which his Saints and Members lie or sleep whom he will raise out of it ' And therefore he is fitly said to stand upon the dust or the Grave or Death because then he will put that among other Enemies under his feet as it is expressed 1 Cor. 15. 25 26. Some render the Words thus and that very agreeably to the Hebrew The last or at the last he shall arise or stand up against for so this very Phrase is used Gen. 4. 8. Iudg. 9. 18. Psalm 54. 3. the dust and fight with it and rescue the bodies of the Saints which are held in it as Prisoners from its Dominion and Territories Some understand this of God that He should stand last in the field as Conquerour of all his Enemies But this neither agrees with the words the Hebrew Aphar signifying dust and being never used of the field or plâ—…e of Battel nor with Iob's scope which was to defend himself against his Friends Accusations and to comfort himself with his hopes and assurance of God's Favour to be exhibited to him in due time Which end the words in that sense would by no means serve because God might and would be Conqueror of all his Enemies though Iob himself had been one of them and though his Cause had been bad and his Friends should with God have triumphed over him 26. ‖ 〈…〉 And though after my skin worms destroy this body q The style of this and other Poetical Books is concise and short and therefore many words are to be understood in some places to compleat the sense The meaning of the place is this Though my skin is now in a great measure consumed by Sores and the rest of it together with this body shall be devoured by the Worms which may seem to make my case quite desperate Heb. And though which â—…article as it is oft elsewhere is here to be understood as the opposition of the next branch sheweth after my skin which either now is or suddenly will be consumed by Sores or Worms they i. e. the destroyers or devourers as is implyed in the Verb such Impersonal speeches being usual in the Scripture as Gen. 50. 26. Luke 12. 20. 16. 9. where the actions are expressed but the persons or things acting are understood And by the Destroyers he most probably designs the Worms which do this work in the Grave destroy or cut off or devour this i. e. all this which you see left of me this which I now point to all this which is contained within my skin all my flesh and bones this which I know not what to call whether a living Body or a dead Carkass because it is between both and therefore he did not say this body because it did scarce deserve that name yet r For the Particle and is oft used adversatively Or then as it is oft rendred in my flesh s Heb. out of my flesh or with as the Particle Mem is used Can. 1. 2. 3. 9. Isa 57. 8. my flesh i. e. with eyes of flesh as Iob himself calls them Chap. 10. 4. Or with bodily eyes my flesh or body being raised from the Grave and restored and reunited to my soul. And this is very sitly added to shew that he did not speak of a mental or spiritual but of a corporeal Vision and that after his death shall I see God t The same whom he called his Redeemer v. 25. i. e. Christ of which see the note there who being God-man and having taken flesh and appearing in his flesh or body with and for Iob upon the earth as was said v. 25. might very well be seen with his bodily eyes Nor is this understood of a simple seeing of him for so even they that pierced him shall see him Revel 1. 7. but of seeing him with delight and comfort as that word is oft understood as Gen. 48. 11. Iob 42. 16. Psalm 128. 5. Isa. 53. 11. of that glorious and beautiâ—…ying Vision of God which is promised to all God's people Psalm 16. 11. 17. 15. Matth. 5. 8. 1 Cor. 13. 12. 1 Iohn 3. 2. 27. Whom I shall see u In manner before and after expressed No wonder that he repeats it again and again because the meditation of it was most sweet to him for my self x i. e. For my own comfort and benefit as that Phrase is oft used Or which is much of the same importance on my behalf to plead my Cause and vindicate me from all your reproaches and mine eyes shall behold and not †〈…〉 another y To wit for me or in my stead I shall not see God by anothers eyes but by my own and by these self-same eyes in this same body which now I have Heb. not a stranger i. e. This priviledge shall be granted to me and to all other sincere Servants of God but not to strangers i. e. to wicked men who are oft called strangers as Psal. 18. 44 45. 54. 3. Prov. 21. 8. because they are estranged or alienated from God and from his service and people And if I were such an one as you suppose me to be I could never hope to enjoy that happiness though my reins be consumed †Heb. in my 〈◊〉 within me z This I do confidently expect and hope for though at present my Case seems desperate my very inward parts being even consumed with grief and though as I have said the Grave and the Worms will consume my whole Body not excepting the Reins which seem to be fasest and furthest out of their reach Or without though which is not in the Hebrew My reins are consumed within me So this may be a sudden and passionate ejaculation or exclamation such as we find Gen. 48. 18. and oft in the Book of Psalms arising from the contemplation and confident expectation of this his unspeakable happiness wherein he expresseth
And so here to strip the naked is by stripping them to make them naked 7. Thou hast not given water o Surely thou hast been so hard hearted as to deny a Cup of cold Water to those that needed and desired it Water was oft times scarce and precious in those hot Countries and was appropriated to particular persons without whose leave other persons might not take it to the weary p i. e. To him who by reason of hard labour or Travel is weary and thirsty So this word is used Prov. 25. 25. to drink and thou hast with-holden Bread from the hungry q To whom it was due by Gods Law Prov. 3. 27. which also was known to Iob by the light of Nature Hereby he intimates the greatness of this Sin of Uncharitableness by ranking it with heinous crimes whereas Iob as he thought esteemed it but a small fault if any 8. But as for †Heb. 〈◊〉 of 〈◊〉 the mighty man he had the Earth r Heb. And or but the man of Arm or Strength or Power to him was the Earth or the Land i. e. he had the firm possession or free enjoyment of it Which is meant either 1. Of Iob of whom he speaks invidiously in the third person The mighty man Iob possessed and enlarged and enjoyed his Estate without any compassion to the poor Or rather 2. Of other rich and potent men who had the Earth or Land either 1. By Iob's judicial Sentence which was generally given in favour of the rich and against the poor Or 2. By Iob's kindness and courtesie The rich were always welcom to him his house was open to them his Land was before them when the poor were driven away from his House and Territories and the †Heb. 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 2 Kings 5. Isa. 3. 3. honourable man dwelt in it s Either by thy sentence or permission he had a peaceable and sure possession of it He repeateth the same thing in other words 9. Thou hast sent Widows t Whose helpless Estate called for thy pity Exod. 22. 22. Deut. 24. 17 19. away empty u Either by denying them that Relief which their poverty required or that right which their cause deserved or by spoiling them of their Goods because thou knewest them to be unable to oppose thee or to right themselves and the Arms x i. e. All their supports and comforts and rights An heinous sin but falsly charged upon Iob. of the Fatherless have been broken 10. Therefore y For these and the like crimes The cause of thy ruine is not secret from Gods soveraign Power and unsearchable Judgments as thou pretendest but plain and manifest even thy own crying sins Snares are round about thee z Thou art encompassed with dangers and calamities and sudden fear a Beside thy present miseries thou art tormented with the dread and expectation of further and sorer Judgments troubleth thee 11. Or darkness b Either 1. A darkness and confusion of mind so great that thou canst not discern the true cause and use of all thy sufferings Or 2. Grievous Calamities which are oft called darkness which are such that thou canst see no way nor possibility of escaping Either thou art troubled with fear of further evils as it is said v. 10. or with the gross darkness of thy present state of misery that thou canst not see and abundance of Waters c i. e. Plenty and variety of sore afflictions which are frequently compared to Waters as Psal. 18. 16. 66. 12. Isa. 43. 2. cover thee 12. Is not God in the height of Heaven d Surely he is and from that high Tower he looketh down upon men Psal. 14. 2. to behold and govern and recompense all their actions whether good or bad And therefore O Iob thou art grosly mistaken in thinking that all things in this lower world are managed by chance and without any regard to Justice or to just men and not by the wise and holy Providence of God For this is the genuine Consequence of thy great Principle that good men suffer as deeply as any others whilest the vilest of men are exalted and flourish and behold †Heb. 〈◊〉 of 〈◊〉 Sâ—… the height of the Stars how high they are e Yet God is far higher than they and from thence can easily spy all men and things here below as the highest places afford the best prospects 13. And f Or Therefore From this true and certain principle thou drawest this false and wicked Conclusion Or Yet notwithstanding this undeniable Argument thou sayest g Thou reasonest thus within thy self as it may seem by thy discourses ‖ Or 〈◊〉 how doth God know h i. e. God cannot discern and therefore doth not mind things so far below him and distant from him * Psal. 〈◊〉 â—…9 â—… 73. 11. 〈◊〉 7. can he judge through the dark Cloud i i. e. Through those immense and innumerable Clouds which lie between the Heaven and the Earth although our eyes see but few of them 14. Thick clouds are a covering to him that he seeth not and he walketh in the circuit of heaven k His conversation and business and delight is in the higher and heavenly World which is worthy of his care but he will not disparage nor burden himself with the care of this contemptible spot of earth which was the opinion of many heathen Philosophers and as they fancied was Iob's opinion also 15. Hast thou marked the †〈◊〉 〈◊〉 way So old way l Heb. The way of antiquity i. e. of men living in ancient times or former ages By this way is here meant either 1. their course or common practice Or 2. their end or success as the way is taken 1 Sam. 9. 6 8. and as death which is and is called the end of all men Eccles. 72. is also called the way of all the earth Jos. 23. 14. 1 Kings 2. 2. which wicked men have troden 16. Which were cut down out of time m i. e. Before their time who died a violent and untimely death †〈…〉 whose foundation was overflown with a floud n Who together with their foundation to wit the earth and all their supports and enjoyments in it were destroyed by the general Deluge which doubtless was very well known to them because they lived not long after it and which was most proper for this Argument Or whose foundation i. e. all their power and riches and policy upon which they build all their hopes and happiness was like a flood poured forth which made a great shew and noise for a time but speedily vanished and came to nothing 17. * 〈…〉 Which said unto God Depart from us and what can the Almighty do ‖ 〈…〉 for them o He reports Iob's words Chap. 21. 14 15. where they are explained but to a contrary
Hebrew prefix Beth being here the note of a Nominative Case as it is Iob 18. 8. Psal. 68. 5. Hos. 13. 9. and elsewhere So the sense is But why do I waste words to no purpose All my former constant Integrity and my present profession of it gives me no ease he is still one and the same constant unchangeable in his purposes and counsels of proceeding against me Or he is alone and there is none besides him who can either restrain or advise or move him and * Chap. 9. 12. 13. 12. 14. who can turn him m No man can change his Counsels or course or encline him to shew favour to me He is most absolute and free to do what he pleaseth and he dealeth with me accordingly and not by those milder Methods which he useth towards other men and what * Psal. 115. 3. his Soul desireth even that he doth n He will not do what I please or desire but only what pleaseth himself 14. For he performeth the thing that is appointed for me o Or he will perfect or finish my appointed portion i. e. those calamities which he hath allotted to me for my portion which as he hath begun to lay on me so he is resolved to make a full end of them and many such things are with him p There are many such examples of Gods proceeding with men in way of absolute Soveraignty and Severity and his Counsels and Providences though always just yet are oft secret and we cannot discern the reasonableness or equity of them which is my case 15. Therefore q In consideration of his glorious Majesty and soveraign and irresistible power by which he can do whatsoever pleaseth him without giving any account of his matters am I troubled at his presence r When I present him to my thoughts Or when he appears or manifesteth himself to me Or for fear or dread of him or by reason of him when I consider I am afraid of him 16. For God maketh my heart soft s Or tender He hath bruised and broken or melted it so that I have no Spirit nor Courage nor Strength in me as this oâ—… the like Phrase is used Deut. 20 3. Psal. 39. 11. Isa. 7. 4. Ier. 51. 46. and the Almighty troubleth me 17. Because I was not cut off t Because God did not cut me off by death before the darkness u i. e. Before these dark and dismal miseries came upon me Or before the Face or by reason of the darkness i. e. That God hath not yet cut me off by these calamities but prolonged my days under them that he might encrease my torment neither hath he covered the darkness from my face x So that I might no longer see or feel my Miseries but might be taken out of them by my long desired death Seeing and consequently having before ones face is oft put for experiencing for enjoying good or feeling evil as Iob 20. 17. Psal. 16. 10 c. Or but he hath covered darkness to wit death which is so called Iâ—…b 10. 21 22. and elsewhere from my Face i. e. he will not allow me the favour to see death CHAP. XXIV 1. WHy seeing * Act. 1. 7. times are not hidden from the Almighty do they that know him not see his days a The sense of the words according to this Translation is this Why how comes it to pass seeing times i. e. the several times of every mans Life how long he shall live or the fittest seasons and opportunities which are ost called times as Gen. 24. 11. Psal. 31. 15. 119. 126. Acts 1. 6 7. for every action and particularly for the punishment of wicked men about which the present controversie was are not â—…idden from or unknown to the Almighty God i. e. seeing all times and men that live and things that are done or to be done in their times and seasons are exactly known to God do they that know him i. e. who love and obey him as that word is oft used as Psal. 9. 10. 36. 10. 91. 14. or they who observe and regard his ways and works done in the world not see whence is it that they cannot discern his i. e. Gods days i. e. his times and seasons which he takes for the punishment of ungodly men which if they were constant and fixed in this Life as you pretend they are they would not be unknown to good men to whom God useth to reveal his secrets and they could not be unobserved by so many good men who make it their business to mind and study the works of God and especially the course and Methods of his Providence towards good and bad men The times or days of Gods executing Judgments upon sinners are frequently called the days of the Lord as Isa 2. 12. 13. 6. Ier. 46. 10. Compare Iob 20 28. Prov. 6. 34. Act. 2. 20. as the time of mans judging is called mans day 1 Cor. 4. 3. But this Verse is in part and may very agreeably to the Hebrew Text be rendred and interpreted thus Why or how are not times i. e. the times and seasons appointed for the punishment of evil-doers about which the Dispute was â—…idden or reserved by or with God i. e. kept as a secret in his own Breast and concealed from the knowledge of Mankind How can you say or think with any colour that these times are fixed and manifest to all men and that sinners are constantly punished in this Life and that so notoriously that all good men see it as was said Chap. 22. 15 19. seeing as the particle vau is rendred Chap. 19. 28. or for as it is frequently used they that know him that give themselves to understand and consider his doings in the world who of all men are most likely to know this if it were true and certain do not see his days to wit of punishing the wicked in this Life as was said before And this he mentions as a fit Preface to usher in the following Discourse concerning the manifold wickedness of Men and withal their present impunity 2. Some remove the Land-marks b Or they i. e. the wicked of whom he here treats touch to wit in an unlawful manner and with evil design as this word is oft used as Gen. 26. 11 29. Ruth 2. 9. so as to invade or possess or remove the Land-marks by which mens Lands are discerned and their proprieties secured that so they may inlarge their own border by diminishing their Neighbours Which is so horrid an Act of Injustice that it hath not only been severely forbidden by God Deut. 19. 14. 27. 17. Prov. 22. 28. 23. 10. but also declared execrable by the Heathens among whom it was permitted to any man to kill him that did it they violently take away flocks and ‖ Or feed them feed thereof c Or feed them They do not hide or kill them
enjoying a better Life which they never regarded But I have a firm and well grounded hope not of that temporal restitution which you promised me but of a blessed immortality after death and therefore am none of these hopeless Hypocrites as you account me when God taketh away r Or expâ—…lleth Or plucketh up which notes violence and that he died unwillingly Compare Luk. 12. 20. when good men are said freely and chearfully to give themselves or their Souls unto God his soul 9. * Psal. 18. 41. â—… 109. â—… 〈◊〉 1. 28. â—…â—…8 9. 〈◊〉 1. 15. Ezek. 8. 18. 〈◊〉 3. 4. Joh. 9. 31. 〈◊〉 4. 3. Will God hear his cry s An hypocrite doth not pray to God with comfort or any solid hope that God will hear him as I know he will hear me though not in the way which you think when trouble cometh upon him t When his guilty Conscience will fly in his face so as he dare not pray and accuse him to God so as God will not hear him 10. Will he delight himself in the Almighty u Will he be able to delight and satisfie himself with God alone and with his Love and favour when he hath no other matter of delight This I now do and this an hypocrite cannot do because his heart is chiefly set upon the World and when that fails him his heart sinks and the thoughts of God are unfavoury and troublesom to him will he always call upon God x He may by his afflictions be driven to Prayer but if God doth not speedily answer him he falls into despair and neglect of God and of Prayer whereas I constantly continue in Prayer notwithstanding the grievousness and the long continuance of my Calamities 11. I will teach you ‖ Or being in 〈◊〉 〈◊〉 c. by the hand of God y i. e. By Gods help and inspiration as God is said to speak to the Prophet with or by a strong hand Isa. 8. 11. I will not teach you my own vain conceits but what God himself hath taught me Or concerning as the prefix Beth is oft used as Exod. 12. 43 44. Psal. 63. 6. 87. 3. Prov. 4. 11. the hand of God i. e. his Counsel and Providence in governing the World or the manner of his dealing with men and especially with wicked men of whose portion he discourseth v. 13 14. c. shewing how far the hand of God is either for them or upon them and against them that which is with the Almighty z i. e. What is in his Breast or Counsel and how he executes his secret purposes concerning them or the truth of God the Doctrine which he hath taught his Church about these matters will I not conceal 12. Behold all ye your selves have seen it a I speak no false or strange things but what is known and confirmed by your own as well as others experiences why then are ye thus altogether vain b In maintaining such a foolish and false opinion against your own knowledge and experience Why do you obstinately defend your opinion and not comply with mine for the truth of which I appeal to your own Consciences 13. This c That which is mentioned in the following Verses In which Iob delivers either 1. the opinion of his Friends in whose person he utters them and afterwards declares his dissent from them Or rather 2. his own opinion and how far he agreeth with them for his sense differs but little from what Zophar said Ch. 20. 29. is the portion of a wicked man with God d Either laid up with God or in his Counsel and appointment or which he shall have from God as the next words explain it and the heritage of Oppressors e Who are mighty and fierce and terrible and mischievous to mankind as this word implies whom therefore men cannot destroy but God will which they shall receive of the Almighty 14. * Deut. 28. 41. Hos. 9. 13. If his children be multiplied it is for the sword f That they may be cut off by the Sword either of War or of Justice and his off-spring shall not be satisfied with bread g Shall be starved or want necessaries A Figure called Meiosis 15. Those that remain of him h Who survive and escape that Sword and Famine shall be buried in death i Either 1. Shall die and so be buried Or 2. Shall be buried as soon as ever they are dead either because their Relations or dependents feared lest they should come to themselves again and trouble them and others longer or because they were not able to bestow any funeral Pomp upon them or thought them unworthy of it Or 3. Shall be in â—… manner utterly extinct in or by death all their hope and glory and name and memory which they designed to perpetuate to all ages shall be buried with them and they shall never rise again to a blessed Life whereas a good man hath hope in his death and leaves his good-name alive and flourishing in the World and rests in his Grave in assurance of Redemption from it and of a glorious Resarrection to an happy and eternal Life and * Psal. 78. 64. his Widows k For they had many Wives either to gratifie their Lust or to encrease and strengthen their Family and Interest shall not weep l Either because they durst not lament their death which was entertained with publick joy or because they were overwhelmed and astonished with the greatness and strangeness of the Calamity and therefore could not weep or because they also as well as other persons groaned under their Tyranny and cruelty and rejoiced in their deliverance from it 16. Though he heap up silver as the dust and prepare raiment as the clay m i. e. In great abundance 17. He may prepare it but the just shall put it on n Either because it shall be given to him by the Judge to recompence those Injuries which he received from that Tyrant Or because the right of it is otherwise transferred upon him by divine Providence and the innocent shall divide o Either 1. To the poor he shall distribute that which the oppressors hoarded up and kept as wickedly as he got it So this suits with Prov. 28. 8. Eccles. 2. 26. Or 2. With others or to himself He shall have a share of it when by the Judges sentence those ill-gotten goods shall be restored to the right owners the silver 18. * Chap. 8. 15 He buildeth his house as a moth p Which settleth itself in a Garment but is quickly and unexpectedly brushed off and dispossessed of its dwelling and crushed to death and as a booth that the keeper maketh q Which the Keeper of a Garden or Vineyard suddenly rears up in Fruit-time and as quickly and easily pulls it down again See Isa. 1. 8. Lam. 2. 6. 19. The rich man shall
or 2. God of whose works of Nature he here speaks or 3. God as the chief Author and Directer and man as Gods Instrument in the work setteth an end g Or a bound how far the darkness shall reach and how far the dark and hidden parts and Treasures of the Earth shall be searched and discovered and brought to light * Ch. 1â—… â—…2 to darkness and searcheth out all perfection h i. e. Metals and Minerals which are nothing else but Earth concocted and hardened and brought to maturity and perfection Or unto all perfection i. e. he perfectly and exactly searcheth them out although the Hebrew Lamed may be here only a Note of the Accusative Case as our translation takes it the stones i Either Gems and precious Stones which are called by this word Prov. 26. 8. or those stones out of which the metals forementioned are taken of darkness and the shadow of Death k Which lie hid in the dark and deadly shades and bowels of the Earth 4. The flood breaketh out l This Verse speaks either 1. Of another great and remarkable work of God whereby in some places either new Rivers break forth or old Rivers break in upon the Inhabitants and drive them away and in other places Rivers or other Waters are dried up or derived into other channels or grounds by which means these Lands are rendred more useful and fruitful Or rather 2. Of an accident which commonly happens in Mines where whilest men are digging a flood of Waters breaks in suddenly and violently upon them and disturbs them in their work from the Inhabitant m Heb. from with the Inhabitant i. e. out of that part of the Earth which the Miners in a manner inhabit or where they have their fixed abode and for the most part dwell Or so that there is no Inhabitant or abideâ—… i. e. so that the Miners dare continue there no longer but are forced to come away even the Waters n Which word is easily and fitly understood out of the foregoing word flood Or without this supplement the flood may be said to be forgotten c. that singular word being collectively taken and so conveniently joined with this word of the plural number forgotten of the foot o i. e. Untrodden by the foot of man such Waters as men either never did pass over or by reason of their depth cannot pass over or such as though the Miners at first for a while did pass over yet now cannot or dare not do so any more Forgetfulness is here ascribed to the foot as it is to the hand Psalm 137. 5. and it is put for ignorance or unacquaintedness as all sinners are said to forget God though many of them never remembred nor minded him they are dried up they are gone away from men p Heb. they are dried up or drawn up to wit by Engines made for that purpose from men i. e. from the Miners that they may not be hindred in their work Or with or by men the prefix Mem being oft put for Beth i. e. by the labour of men they remove or vanish or pass away and so the Miners return to their work 5. As for the Earth out of it q Out of the upper parts of the Earth cometh bread r Bread-corn or other food for mans use and under it s Either 1. under the same Earth which either at the same time yields bread out of its upper and fire out of its lower parts or at several times that Earth which once was fruitful becoming by the disposition of divine Providence barren and sulphureous c. Or 2. Under other parts of the Earth is turned up t i. e. Is digged out and setched up as it were * Ezek. 〈◊〉 〈◊〉 fire u Either Gold and pretious Stones which glitter and sparkle like fire or Coals and Brimstone and other materials of Fire 6. The stones of it are the place of Saphirs x i. e. Of pretious Stones the Saphire as one of the most eminent being put for all the rest In some parts of the Earth the Saphires are mixed with stones and cut out of them and polished Of this stone see Exod. 24. 10. Ezek. 1. 26. Cant. 5. 14. Laâ—… 4. 7. and it hath y i. e. The Earth containeth in or under it ‖ Or 〈◊〉 〈◊〉 dust of Gold z Which is a distinct thing from that Gold which is found in the mass or lump of which v. 2. both sorts of Gold being found in the Earth 7. There is a path a To wit in the dark depths and Bowels of the Earth which no fowl knoweth and which the Vultures b Whose Eye is very quick and strong and which searcheth all places for its Prey but cannot reach to these places which yet the Wisdom of man by the direction of Gods Providence find eth out Eye hath not seen 8. The Lions Whelps c Heb. the sons of Pride a fit name for Lions which are lofty and stately Creatures despising both men and all other Beasts that oppose them have not trodden it noâ—… the fierce Lion d Which rangeth all places for Prey and findeth out the deepest Dens and Caves of the Earth The Birds and Beasts have oft times led men to such places as otherwise they should â—…ver have found out but they could not lead men to these Mines but the finding out of them is a special gift of God and an act of that Wisdom which he hath put into man passed by it 9. * 〈◊〉 5. He putteth forth his hand upon the ‖ 〈◊〉 〈◊〉 Rock e This and the now next Verses are meant either 1. Of other eminent and considerable works of God who sometimes overturneth Rocks and produceth new Rivers in unlikely places Or rather 2. Of the same work of mining and digging for Gold or other pretious things of the Earth and of other effects of Mans Art and Wisdom in that work The Miners resolve to break through all opposition and by Iron tools or Fire or other ways dig through the hardest Rocks he overturneth the mountains by the roots f He undermineth the very Mountains to find out the Metals lying at the bottom of them 10. He cutteth out Rivers among the Rocks g He maketh channels there to convey away that water which was breaking in upon him and if not thus diverted would have spoiled his work of which see on v 4. and his Eye seeth every precious thing h Having with great art and indeâ—…atigable Industry broke through all difficulties he at last arriveth at his end and finds out those precious Treasures which he sought for 11. He bindeth the floods †〈◊〉 〈◊〉 from overflowing i He restraineth them and as it were bindeth them to their good behaviour that they may not overflow the Mine and the thing that is hid bringeth he forth to light k
it from that carnal and worldly rejoycing which is usually attended with security and presumption and licentiousness and to warn them to take heed that they do not turn this grace of God into wanâ—…onness nor slacken their dread of Gods tremendous Majesty and of his terrible judgments if they should hâ—…reafter revolt from him or rebel against him but on the contrary wâ—…rk oâ—…t 〈◊〉 â—…vation with fear and trembling as it is prescribed Phil. â—… 12. Compare Mat. 28. 8. 12. Kiss q In token of your subjection and adoration whereof this was a sign among the Eastern Nations as is manifest both from Scripture as 1. Sam. 10. 1. 1. Kings 19. 18. 〈◊〉 13. 2. and from heathen Authors Submit to his person and government the son r To wit the son of God as appears from v. â—… called here the son by way of eminency and in a singular manner Which agrees much better to Christ than to David who is never particularly called by this name lest he be angry and ye perish ‖ Oâ—… 〈◊〉 〈◊〉 〈◊〉 1â—…2 22. from the way s i. e. Be taken out of the way by death or destruction Or perish out of 〈◊〉 way i. e. by losing the right way by taking wrong and evil courses the end of which will be your certain and utter ruine Or for the way i. e. for your evil way or manner of living for your perverse and foolish course of opposing my son instead of submitting to him Or in which particle is oft understood the way i. e. in your wicked way or course in the midst of your plots and rebellions against him and so you will die in your sins as it is expressed Iohn 8. 24. which is a sad aggravation of their death and therefore here fitly proposed as a powerful argument to disâ—…wade them from such dangerous and destructive courses when his wrath is kindled but a little t i. e. The least degree of his anger is very terrible much more the heat and height of it caused by such a desperate provocation as this iâ—… Or for his wrath will be kindled shortly or suddenly or within a very little time as this word is used Psal. 81. 14. 〈◊〉 3. 4. Isa. 26. 20. His patience will not last always but will shortly be turned into fury and therefore take heed that you neither deny nor delay subjection to him but speâ—…dily comply with his offers and commands before it be too late * 〈◊〉 â—…6 2â—… 〈◊〉 〈◊〉 1â—… Jâ—…r 17. 7. Râ—…m â—… 33. 1â—… 11. 1. Pet. 2. 6. blessed are all they that put their trust in him u Who put themselves under his power and protection believing in him and expecting safety and happiness from him Which cannot with any colour be applied to David who always diâ—…wades all men from putting their trust in Princes or in any men or thing besides or below God Psal. 20. 7. and 44. 6. and 62. 6 7 8. and 118. 8. and 146. 3. and every where and therefore it would very ill have become him to invite others to 〈◊〉 their trust in him And he is pronounced cursed that â—…eth in man Ier. 17. 5. But Christ is every where propounded as an Object of trust not only in the new Testament but alâ—…o in the old as Iâ—…a 28. 16. And therefore they are most truly and fitly said to be blessed that put their trust in him Under which sentence the contrary is implied that they are most cursed and miserable creatures that provoke and oppose him and so cursed and miserable that David dreaded the very thoughts and mention of it and therefore expresseth it by the contrary and blessed condition of his Friends and Subjects And such like significations of the miseries of sinners by the blessedness of others opposed to them we have Mat. 23. 39. Revel 14. 13. PSAL. III. A Psalm of David a Composed by David as this phrase implies Psal. 110. 1. compared with Mat. 22. 43. and generally elsewhere * 2 Saâ—… 15. 14. when he fled b Or after be had fled Either this Psalm was composed in 〈◊〉 〈◊〉 or the matter of it was then in his thoughts which afterwards he digested into this form and order from Absolom his son 1. LORD how are they increased that trouble me many are they that rise up against me c He 〈◊〉 well say so for almost all his people joyned in that Conâ—…racy 2. Mâ—…y there be which say of my soul d i. e. Of me the soul being commonly put for the person as 〈◊〉 46. 2. 〈◊〉 6. 8. compare with Gen. 22. â—…6 There 〈◊〉 no help for him in God e â—…od â—…th utterly forsaken him for his many crimes and â—…ill never â—…lp him more Sâ—…lah f This word is no where used but in 〈◊〉 〈◊〉 â—…ook of the 〈◊〉 and in the Song of 〈◊〉 〈◊〉 p. 3. 3 â—… 13. Which makes that opinion probable that it was a musical 〈◊〉 directing the singer either to lift up his Voice or to make a short stop or pause or to lengthen out the tune But 〈◊〉 it is generally placed at some remarkable passage which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer 3. But thou O LORD art a shield ‖ Or 〈◊〉 for me g Or about me on every side where also mine enemies are my glory h Either 1. The author of my princely Glory and Majesty Thou didst first give it and I doubt not thou wiltst defend and restore it Or 2. The matter of my glorying thou hast formerly and frequently given and wilâ—…st further give me occasion of glorying or hoâ—…sting of thy power and favour to me and the lifter up of my head i Thou dost and wiltst enable me to look up to thee with comfort and chearfulness and upon mine Enemies with confidence and thou wiltst lift me out of the mire in which I now lye and restore me to my former power and dignity from which I am fallen For the Phrase see Gen. 4. 7. Iob. 11. 15. Luke 18. 13. 4. I cried unto the LORD with my voice k The witness of my faith and fervency of affections and he heard me out of his holy hill l Either out of Heaven so called Psal. 15. 1. compare Isa. 66. 1. Or rather 2. Out of the hill of Sion where God was especially present the Ark being there at this time towards which the Saints then used to direct their Prayers and from thence God heard and answered and blessed them Psal. 128. 5. and 134. 3. Selah 5. * Psal. 4. 8. Prov. 3. 24. I laid me down and slept m To wit securely casting all my cares and fears upon God and relying upon his help I awaked n In due time and manner after a sweet and undisturbed sleep for the LORD sustained me o Or supported me as it were
I have set the LORD always before me c i. e. I have always presented him to my mind as my Rule and Scope as my Witness and Judge as my Patron and Protector in the discharge of my Office and in all my Actions Hitherto David seems to have spoken in his own Person and with special respect to himself but now he seems to have been transported by an higher Inspiration of the Spirit of Prophecy and to be carried above himself and to have an Eye to the man Christ Jesus who is and was the end of the Law and the great Scope of all the Prophets and to speak of himself only as a Type of Christ and with more special respect unto Christ in whom this and the following Verses were much more truly and fully accomplished than in himself Christ as man did always set his Fathers will and Glory before him as he himself oft declareth especially in St. Iohn's Gospel because * he is at my right hand d To wit to strengthen me for the right hand is the chief seat of a Man's strength and Instrument of Action to Protect assist and Comfort me as this Phrase signifies Psal. 109. 31. and 110. 5. And this assistance of God was necessary to Christ as man I shall 〈◊〉 2. 25 〈◊〉 73. 23. â—… â—…1 5. not be moved e Or removed either from the discharge of my Duty or from the attainment of that Glory and Happiness which is prepared for me Though the Archers shoot grievously at me and both men and Devils seek my Destruction and God sets himself against me as an Enemy withdrawing his favour from me and filling me with deadly sorrows through the Sence of his anger yet I do not despair but am assured that God will deliver me out of all my Distresses 9. Therefore f Upon this ground and Confidence my heart g The proper seat of joy and of all the Affections is glad and my glory h Either 1. my soul which is indeed the Glory of a man Or rather 2. my Tongue which also is a mans Glory and Priviledge above all other living Creatures and the Instrument of glorifying both God and man and which is oft called a mans Glory as Gen. 49. 6. Psal. 30. 12. and 57. 8. and 108. 1. and 149. 5. And so this very Word is translated Act. 2. 26. And thus the distinction between Heart and Glory and Flesh is more certain and evident rejoyceth i Or exsulteth i. e. Declares or expresseth my inward joy For this Verb signifies not so much internal joy as the outward and visible Demonstrations of it in Words or Gestures and Carriages my flesh also shall †〈…〉 rest k i. e. My body shall quietly and 〈◊〉 rest in the Grave to which I am hastening in hope l i. e. In confident assurance of it's Incorruption there and of it's Resurrection to a blessed and immortal Life as it is explained v. 10 11. The flesh or body is in it self but a dead and senceless lump of Clay yet Hope is here ascribed to it figuratively as it is to the brute Creatures Rom. 8. 19. because there is Matter and Foundation for such hope if it were capable of it the good promised and expected being certainly future 10. * 〈◊〉 2. 31. 13. 35. For thou will not leave my soul m i. e. My Person as this word is every where used by a Syneâ—…doche of the part and then the Person by another Synecdoche of the whole is put for the Body The soul is oft put for the Body either for the living Body as Psal. 35. 13. and 105. 18. or for the Carkass or dead Body as it is taken Levit. 19. 28. and 21. 1. Numb 5. 2. and 6. 6. 9. 11. and 9 10. and 19. 11. 13. And so it is interpreted in this very place as it is produced Act. 2. 29 c. and 13. 36 37. in hell n i. e. In the Grave or state of the Dead as appears 1. From the Hebrew word Scheol which is very frequently so understood as is undeniably evident from Gen. 42. 38. Numb 16. 30. Iob 14. 13. Comp. with 17. 13. Psal. 18. 5. and 30. 3. and 141. 7. Eccles. 9 10. Ezek. 32. 21 27. Ionab 2 2. and many other places 2. From the following clause of this Verse 3. From Act. 2. and 13. where it is so expounded and applied neither wilt thou suffer thine holy One o i. e. Me thy holy Son whom thou hast sanctified and sent into the World It is peculiar to Christ to be called the holy one of God Mark 1. 24. Luk. 4. 34. to see corruption p Or Rottenness i. e. To be corrupted or putrified in the Grave as the Bodies of others are Seeing is oft put for perceiving by experience In which 〈◊〉 men are said to see good Psal. 34. 13. and to 〈◊〉 Death or the Grave Psal. 89. 48 Luk. 2. 26. Ioâ—… 8. 51. and to see sleep Eccles. 8. 16. And the Hebrew word 〈◊〉 though sometimes by a Metonymy it signifies the Pit or place of Corruption yet properly and generally it signifies Corruption or Perdition as Iob 17. 14. and 33. 18. 30. Psal. 35. 7. and 55. â—…3 Ionâ—… 2. 6. and is so rendred by the seventy Jewish Interpreters Psal. 107. 20. Prov. 28. 10. Ier. 13 14 and 15. 3 Lament 4. 20. Ezek. 19. 4. and 21. 31. And so it must be understood here although some of the Jews to avoid the force of this Argument render it the Pit But in that Sence it is not true for whether it be meant of David as they say or of Christ it is confessed that both of them did see the Pit i. e. Were laid in the Grave And therefore it must necessarily be taken in the other Sence now mentioned and so it is properly and literally true in Christ alone although it may in a lower and Metaphorical Sence be applied to David who had a just and well grounded Confidence that although God might bring him into great Dangers and Distresses which are called the sorrows of Death and the pains of Hell Psal. 116. 3. yet God would not leave him to Perish in or by them 11. Thou wilt shew me q i. e. Give me an exact and experimental knowledge of it for my own Comfort and the benefit of my People the path of life r i. e. The way that leadeth to Life not to a temporal and mortal Life here for he is supposed to be dead and buried v. 10. But to an endless and immortal and blessed Life after death in the presence of God as it followeth the way to which is by the Resurrection of the Body So the Sence is Thou wilst raise me from the Grave and Conduct me to the place and state of everlasting Felicity * Psal. 21. 6 in thy presence s Heb With or before my Face i. e. In that heavenly
3. I will call upon the LORD who is worthy to be praised so shall I be saved g Or I did call and was saved For the Future Tense is commonly used for that which is Past. And this seems best to agree with the whole Context which is to praise God for mercies already received from mine enemies 4. * Psal. 116. 3 The sorrows of death h i. e. Dangerous and deadly Troubles Or the Bands or Cords of Death which had almost seized me and was putting it's Bands upon me Compare Psal. 73. 4. compassed me and the floods of †Heb. 〈◊〉 ungodly men i Their great multitudes and strength and violent assaults breaking in upon me like a Flood made me afraid 5. The ‖ Or Cords sorrows of hell k Or of the Grave which brought me to the brink of the Grave compassed me about the snares of death prevented me l Had almost taken hold of me ere I was aware of my danger 6. In my distress I called upon the LORD and cryed unto my God he heard my voice out of his * Psal. 11. 4. temple m Either 1. Out of his Sanctuary whence he promised to hear and answer the Prayers of his People which are either made there or directed thither Or 2. Out of his heavenly Habitation which is oft called his Temple See on Psal. 11. 4. and my cry came before him even unto his ears 7. Then the earth shook and trembled n Then God appeared on my behalf in a miraculous and glorious manner and with the great Terror and Confusion of all mine Enemies which is here compared to an Earthquake the foundation also of the hills were moved and shaken o The Earthquake was so deep and violent that it overthrew whole Mountains by the Roots Whereby he designs his lofty and potent Enemies such being oft compared to Mountains as Psal. 46. 3 4. and 144. 5. Isa. 41. 15. c. because he was wroth 8. There went up a smoke †Heb. by his out of his nostrils p As is usual in Persons Transported with great anger and rage He manifested his great displeasure against my Adversaries and fire out of his mouth devoured coals were kindled by †Heb. him it q Which notes the Fervency Constancy and Efficacy of his anger 9. He bowed the heavens r By producing thick and dark Clouds by which the Heavens seem to come down to the Earth also and came * Psal. 144. 5. down s Not by change of place but by the Manifestation of his Presence and Power on my behalf and darkness was under his feet 10. And he rode upon a cherub t Or upon the Cherubims by an Enallage of number that is upon the Angels who are so called Gen. 3. 24. Heb. 9. 5. who are also called God's Chariots Psal. 68. 17. upon which he is said to sit and ride All which is not to be understood grossly but only to note God's using of the Ministry of Angels in raising such Storms and Tempests as are here described and did fly yea * Psal. 104. 3. he did fly upon the wings of the wind u As swiftly as the Wind. He came to my rescue with all speed 11. He made darkness his secret place x Or his hiding Place i. e. He covered himself with dark Clouds from whence he secretly shot at his Enemies as it follows his pavilion round about him were dark waters y i. e. Watry Vapours and thick Clouds as the next Words expound these and thick clouds of the skies 12. At the brightness that was before him z At his glorious and powerful appearance his thick clouds passed a Or passed away i. e. Vanished as this Word is oft taken as Psal. 90. 5 6. Isa. 29. 5. Hab. 3. 10. being dissolved into showers of Hail-stones c. hail stones and coals of fire 13. The LORD also thundered b in the heavens and the Highest gave his voice c i. e. Thunder oft so called The same thing expressed in other Words hailstones and coals of fire q To wit against my Adversaries Thunder is a sign of God's Anger 1 Sam. 2. 10. and 7. 10 14. Yea he sent out his arrows d To wit Lightnings as it is explained in the next Clause and scattered them e To wit mine Enemies Which is sufficiently understood from v. 3. and 17. and from the whole Context and he shot out lightnings and discomfited them 15. Then the channels of waters were seen and the foundations of the world were discovered f By mighty and terrible Earthquakes which overturned the Earth and made it's lower parts uppermost and visible at thy rebuke O LORD at the blast of the breath of thy nostrils 16. * Psal. 144. 7. â—…7 3. He sent g Angels or assistance otherwise from above he took me he drew me out of ‖ Or great waters many waters 17. He delivered me from my strong enemy and from them which hated me h From them that wanted neither Malice nor Power for they were too strong for me 18. They prevented me i They were too cunning for me and had almost surprized me but they could not prevent thee in the day of my calamity but the LORD was my stay 19. * Psal. 118. 5. He brought me forth k Out of my Straits and Difficulties out of the little Caves in which I was shut up and imprisoned also into a large place l Into a state of Freedom and Plenty and Comfort he delivered me because he delighted in me m Or loved me or had a good will to me as this Phrase commonly signifies Whereby he ascribes all his Mercies and Blessings to God's good Pleasure and free Grace as the first spring of them Which he thought fit to Premise lest the following Expressions should seem to savour of boasting of his own Merits which he oft disclaims 20. The LORD rewarded me according to my righteousness n As I had a just Cause and made it my Care and Business to deal righteously with God and with Saul and all others so God who hath engaged himself by his Promise to succour and reward them that are such was graciously pleased to own me and to plead my Cause against my unrighteous Enemies And Because I would not deliver my self from my Straits and Miseries by unrigteous means namely by killing Saul as I was advised to do God was pleased to deliver me in a more honourable and effectual manner according to the clanness of my hands o hath he recompensed me n i. e. The innocency of my Actions and carriage towards Saul from whose Blood I kept my hands pure 21. For I have kept the ways of the LORD p I have observed and obeyed his Precepts and made mine own Will and Passions and Interest stoop to them and
and Cursed Death See Luk. 12. 50. Ioh. 10. 18. Heb. 10. 9 10. O my God yea thy law is †Heb. in the midst of my Bowels within * Psal. 37. 31. Jeâ—… 31. 33. my heart e i. e. I do not onely hear and understand it but I receive it with heartiest Love and Affection delighting both to meditate of it and to yield Obedience to it 9. * Psal. 35. 18. I have preached righteousness f To wit thy Righteousness as it is expressed in the next Verse i. e. Thy faithfulness as it is there explained Or Righteousness properly so called for both were fully declared and demonstrated in Christ the former in sending him into the World according to his Promise Act. 13. 23. and the latâ—…er in inflicting Death upon him for Mans sin Rom. 3. 25 26. in the great congregation g â—…n the most publick and solemn Assemblies not onely to the Iews but also to all other Nations to whom Christ preached by his Apostles as is observed Eph. 2. 17. â—…o I have not refrained my lips h To wit from Preaching it out of sloth or Fear or Self-Love but have Preached it publickly and even to the Face of mine Enemies though I knew my Preaching would cost me my Life O LORD thou knowest i I call thee to Witness the Truth of what I say 10. I have not hid thy righteousness within my heart k I had it there v. 8. but I did not smother or shuâ—… it up there but spread it abroad for thy Glory and the good of the World I have declared thy faithfulness and thy salvation l Which thou hast wrought both for me and by me I have not concealed thy loving kindness and thy truth from the great congregation 11. With-hold not thou thy tender mercies from me O LORD m This Prayer is uttered by David Either 1. In the Person of Christ to whom it may agree Or 2. In his own Person Having been Transported and carried forth by the Spirit of God to the Contemplation and Commemoration of the great Mystery of the Messias of whom he was an illustrious Type now he seems to be led back by the same Spirit to the Consideration of himself and his own particular Case let thy loving kindness and thy truth continually preserve me 12. For innumerable evils have compassed me about mine iniquities n Either The punishment of mine iniquities as Gen. 4. 13. 1. Sam. 28. 10. Psal. 31. 10. Or 2. The iniquities themselves This Phrase cannot be understood of Christ. For although our sins are said to be laid upon Christ Isa. 5â—… and upon that Account he is said to be made sin for us 2 Cor. 5. 21. yet the Scripture every where represents him as one that never knew nor did any sin aâ—… in that place and 1 〈◊〉 2. 22. and elsewhere and even when his Punishment is described yet it is expresly noted that he did not suffer for himself or for his own sins but onely for us and for our sins as Isa. 53. 4 5. Dan. 9. 26. 1 Pet. 2. 24. And therefore it is not probable that the Holy-Ghost would use such an Expression concerning the unless Christ of God as is never used in Scripture but either of a Man 's own sins or of the Punishment deserved by his own sins have taken hold upon me o Mens sins are figuratively said to follow them 1 Tim. 5. 24. and to find them out Numb 32. 23. and here to take hold of them as a Serjeant takes hold of a Man whom he Arrests so that I am not able * Psal. 38. 4. 10. to look up p Unto God or men with any Comfort and Confidence I am ashamed and confounded by Reason of my numberless sins Or so that I was not able to see Either because he was as it were drowned or overwhelmed with his sins Or because his Eyes did fail or were Consumed through Grieâ—… as he Complains Psal. 6. 7. and 38. 11. Or he means that he could not foresee them the Simple Verb being put for the Compound as it is frequently among the Hebrews They came upon him unawares and therefore were the more grievous to him they q To wit mine iniquities here mentioned Properly so called For God's people are more apt to aggravate their sins than the Punishments of them See Ezra 9. 13 14. are more than the hair of mine head therefore my heart †Heb. forsaketh faileth me 13. * Psal. 71. 1. c. Be pleased O LORD to deliver me r From my sins and the Punishments due to them O LORD make haste to help me 14. * Psal. 35. 4. 26. 70. 3. 71. 13. Let them be ashamed and confounded s For the disappointment of their Hopes and Designs together that seek after my soul k to destroy it let them be driven backward and put to shame that wish me evil t i. e. My Life as Exod. 4. 19. 1 Sam. 20. 1. 15. Let them be desolate u Or amazed or dismayed or overthrown Of such Imprecations I have spoken before for a reward of their shame x i. e. Their sinful and shameful Actions as Shame is put for a shameful Idol Hose 9. 10. and as Fear is oft put for the Evil feared that say unto me Aha aha 16. Let all those that seek thee rejoyce and be glad in thee let such as love thy salvation y Either 〈◊〉 Such as desire and rejoyce in the Salvation and Deliverance which thou givest to me and to others of thy People which was a great Eye-sore and Grieâ—… to the wicked Or 2. Such as expect and seek for their Salvation and Happiness not from Idols nor from their wicked Courses nor from any Creatures as other men do but from the onely and gladly accept and embrace that Salvation which 〈◊〉 hast promised together with the Conditions required to it to wit Faith and Repentance Or 3. Such as love thy Messias upon whom both David's and other Holy Proâ—… and Saints Thoughts and Affections were much fixed a is Evident from many places of Scripture as Ioh. 8. 58. Act. 2. 30 31. 1 Pet. 1. 10 11. who is called the desire of all Nâ—…tions Hagg. 2. 7. and the Glory and Consolation of Israel Luk. 2 25. 32 yea and by the very Title here used God's Salvation Isa. 62. 11. Luk. 2. 30. whose appearance or coming the Godly of all Ages did Love and long for and of whom David had so lately and clearly spoken v. 6 7. c. All which considered this cannot seem a forced or very far fetched Intepretation say continually The LORD be magnified z Let them have continual Occasion to magnifie God for his Mercies vouchsafed to them 17. But I am poor and needy yet the LORD thinketh upon me thou art my help and my deliverer make no tarrying O my God PSAL. XLI The ARGUMENT
and all other means of redeeming his Brother which he hath not when he himself is dangerously or desperately sick nor give to God n The onely Lord of Life and the Judge who hath passed upon him the Sentence of Death a ransom for him 8. For * Job 36. 18 19. the redemption of their soul o i. e. Of their Life as Soul is commonly used is precious p i. e. Rare as the Word is used 1 Sam. 3. 1. Dan. 2. 11. hard to be obtained But he doth not call it simply impossible because Christ hath purchased this Priviledge for his true Disciples that in some Sence they shall not see Death Iob. 8. 51. and it ceaseth for ever q i. e. It is never to be accomplished to wit by any meeâ—… Man for himself or for his Brother 9. That he should still live for ever and * Psal. 89. 48. not see corruption r Or the Pit or the Grave i. e. Not die as that Phrase is oft used as hath been noted before 10. For he seeth s An impersonal Expression Every man sees and knows it it is visible and evident both from Reason and from universal Experience that * Eccle. 2. 16. wise men die likewise the fool and the brutish person perish t All men die without any Difference between Wise and Fools good and bad and leave their wealth to others u He saith not to Sons or Kindred but indefinitely to others because he is wholly uncertain to whom he shall leave them to Friends or Strangers or Enemies which he mentions as a great Vanity in Riches They neither can save them from Death nor will accompany him in and after Death and after his Death will be disposed he knows not how nor to whom 11. Their inward thought is x Though they are ashamed to express it yet it is their secret Opinion and Hope and Wish that their houses y Either 1. Their posterity oft called mens Houses as 2 Sam. 7. 11. c. Psal. 113. 9. and 115. 12. Or 2. Their Mansion-Houses as it is explained in the next Clause which also serve for this purpose to preserve a Mans name for ever shall continue for ever z Not to them in their own Persons but to them and theirs in succeeding Generations as it follows and their dwelling places †Heb. to Generation and Generation to all generations they call their lands after their own names a Fondly dreaming by this means to immortalize their Names and Memories 12. Nevertheless b Notwithstanding all these fine Fancies and Devices * Psal. 82. 7. man being in honour c Living in all the Splendour and Glory above mentioned abideth not d The Hebrew word Properly signifies to lodge for a Night as Gen. 32. 21. Iudg. 19. 10. and thence to abide for a long or Considerable time as Psal. 25. 13. and 55. 7. Prov. 15. 31. All his Dreams of perpetuating his Name and Estate shall vanish and be Confuted by Experience he is like the beasts that perish e i. e. That are utterly lost and Exstinct So he is in reference to all his Wealth and Honour of which he here speaks 13. This their way f i. e. Their Counsel and Contrivance to immortalize themselves is their folly g Though to themselves and some others it seem to be Wisdom yet in Truth it is apparent folly and madness For they neither obtain that immortal Name which they seek and hope for Nor if they do doth it yield them any Comfort or Benefit yet their posterity †Heb. 〈◊〉 in their 〈◊〉 approve their sayings h Heb. their Mouth i. e. Their Counsels and Suggestions which they gave them concerning these Matters The Mouth is oft put for the Words which come out of it as Numb 35. 30. Iob. 7. 11. Selah 14. Like sheep i Which for a season are fed in large and sweet Pastures but at the owners Pleasure are put together in close and Comfortless solds and led away to the Slaughters not knowing nor considering whither they are going they are laid in †Heb. Hell the grave k Or in Hell For the Hebrew word signifie both death shall feed on them l The first Death shall Consume their Bodies in the Grave and the second Death shall devour their Souls and the * Dan. 7. 22. Mal. 4. 3. Luk. 22. 30. 1 Cor. 6. 2. Rev. 2. 26. 20. 4. upright m Good men whom here they oppressed and abused at their Pleasure shall have dominion over them in the morning n Either 1. Suddendly or within a very little time as this Phrase is oft used as Psal. 30. 5. and 46. 5. and 101. 8. and 143. 8. c. Or 2. In the day of general Judgment and the Resurrection of the Dead For Death being called the night Ioh. 9. 4. and sleep in many places that day is fitly Compared to the Morning when men awake out of sleep and enter upon that everlasting day But whether this or the former be the true meaning of the Phrase it is sufficiently evident the thing here spoken of is not done in this Life but in the next For 1. This Proposition and Priviledge being general and common to all upright Persons is not verified here it being the lot of many good men to be oppressed and killed by the â—…icked as is manifest both from Scripture as Psal. 44. 22. Eccles. 8. 14. and 9. 2. and from the Experience of all Ages of the Church 2. This Dominion of the just over the wicked happens after the wicked are laid in their Grave as is here expressed and Consequently supposeth their future Life and Resurrection for when one Person rules over another both are supposed to exist or have a being Nor is there any Argument against this Sence but from a vain and absurd Conceit which some men have entertained that the Saints in the Old Testament had no firm belief nor Expectation of the Recompences of the Life to come Which is against evident Reason and against many clear places of the Old Testament that cannot without force be wrested to any other Sence and against the express Testimony of the New Testament concerning them Heb. 11. and in many other places and their ‖ Or Strength beauty o Or their Form or Figure or Image all which come to one and seems to intimate that all their Glory and Felicity which they had in this Life was rather imaginary than Real and indeed but a shadow as it is called Eccles. 6. 12. and 8. 13. shall consume p Heb. is to Consume or to be Consumed i. e. Shall be consumed the infinitive Verb being here put for the Future as it is Psal. 32. 8. Zeth 3. 4. and 12. 10. ‖ Or 〈◊〉 Grace being an habitation to every one of them in the grave from their dwelling
Deliverance 4. * 〈◊〉 10 11. In God I will praise his word i The Sence is Either 1. I will praise or boast in the Lords word or the Lord for his Word Or 2. With or by the Lord i. e. By his Favour or Help I will praise his Word Or rather 3. This as I humbly conceive There are many things to be praised and celebrated in God his Power and Wisdom c. but amongst all and above all I shall at this time praise him for his Word which he hath magnified above all his Nâ—…ne as is said Psal. 138. 2. even for his Promises of Protection and Deliverance made to his People in all their Exegencies and particularly and especially for that Promise of the Kingdom made to me for which I will now Praise him because I am as sure of its Accomplishment as if I had it already in mine Hand in God I have put my trust I * 〈◊〉 118. 6. will not fear * 〈◊〉 13. 6. what flesh k Infirm and mortal Men altogether unable to oppose thy infinite Majesty called Flesh by way of Contempt as Psal. 78. 39. Isa. 31. 3. Ier. 17. 5. can do unto me 5. Every day ‖ 〈◊〉 Words 〈◊〉 Sorrow they wrest my words l They misconstrue and pervert my most innocent Expressions and turn them into Matter of Calumny wherewith they may incense Saul against me Or They perplex my Affairs all their thoughts are against me for evil m It is their whole study to do me Mischief 6. They gather themselves together n After they have severally imployed their Thoughts against me they meet together to Compare their Thoughts and to put them in Execution they hide themselves o They lurk secretly Either that they may Prie into all my most private Actions Or that they may surprize me with Mischief unawares Compare Psal. 10. 8. Prov. 1. 11. they mark my steps p i. e. All my goings and doings that they may find some occasion to Reproach or Entangle and so destroy me when they wait for my soul q Or Life To wit to take it away from me 7. Shall they escape by iniquity r Shall they secure themselves by such injurious and mâ—…litious Practises whereby they do not onely vex me but provoke and Despise thee Shall they have Success instead of the Punishments which thou hast threatned and they have deserved God forbid But the Words may be Read without an Interrogation By their iniquity they hope to Escape Or they do Escape at present But Lord do not suffer them thus to escape in thine anger cast down s This is opposed to their present Exaltation and Triumphs over poor David and to their Hopes and Confidence of Safety and Success thy people t i. e. These People of whom I am speaking To wit my Malitious and wicked Enemies as well those Followers of Saul as these Philistins amongst whom I now am O God 8. Thou tellest my wandrings u Here I have been hunted from place to place and am now driven hither put thou my tears into thy bottle x Regard and Remember and Pity them But why do I pray to God to do that which I am well assured he is of himself inclined to do and hath already done * Mal. 3. 16. are they not 〈◊〉 thy book y 9. When I cry unto thee then shall mine enemies turn back z When I have no other Arms or Force which is my present Case my Prayers shall be sufficient to overthrow mine Enemies this I know for God is for me 10. * Vers. 4. In God will I praise his word in the LORD will I praise his word a What I have already engaged to do v. 4. that I do again and again Promise to do and I cannot sufficiently praise thy Goodness in making Promises and thy Faithfulness in keeping them 11. In God have I put my trust I will not be afraid what man can do unto me 12. * Psal. 61. 8. Thy vows are upon me b As I have prayed to thee and am assured that thou wilst deliver me so in Confidence thereof I have made Vows to express my Gratitude to thee and I acknowledge my self obliged and do resolve to perform them O God I will render praises unto thee 13. For * Psal. 116. 8 9. thou hast delivered my soul from death c Which my Enemies designed and my extream Dangers threatned wilt not thou deliver my feet from falling d I am Confident that thou wilt deliver because of thy Promises and my former Experience that I may walk before God e i. e. That I may please and serve and Glorifie thee as this Phrase implies Gen. 5. 24. Comp. with Heb. 11. 5. as also Gen. 6. 9. and 17. 1 1 Sam. 2. 30. which is the great End for which I desire Life in * Job 33. 30. the light of the living f Either 1. In Heaven Or rather 2. In this Life which is here opposed to the Death last mentioned as it is Iob 33. 30. which is called Light Iob 3. 20. as Death is called Darkness Iob 10. 21 22. and oâ—…t elsewhere and which is expressed by beholding the Light and the Sun Eâ—…eles 11. 7. PSAL. LVII To the chief musician ‖ Or destroy not a Golden Psalm Al-taschith a The Word signifies Destroy not Which some think to be a Preface containing the sum of the Psalm and re-minding David of his great Distress in which he then was which obliged him to make servent Prayers to God that he would not destroy him nor give him up into the Hands of his Enemies who always designed and desired to destroy him and now seemed to have a fair Opportunity to do it Michtam of David * 1 Sam. 22. 24. 3. when he fled from Saul in the cave b Either 1. That of Adullam 1 Sam. 22. 1. or that of En-geds 1 Sam. 24. 1. 1. BE merciful unto me O God be merciful unto me c The Repetition implies both the greatness of his Danger and the fervency of his Spirit in this Request and withal that his whole Trust and Hope was in God's mercy for my soul trusteth in thee yea in * Psal. 61. 4. 73. 28. the shadow of thy wings d i. e. Of the Protection to which alone I trust and not to the shadow of this dark Cave in which I now hide my self will I make my refuge until these Calamities e Or the time of these Calaâ—…ities which I know will shortly have an End be over past 2. I will cry unto God most high unto God that * Psal. 138. 8. performeth all things for me f Heb. that performeth or perfecteth or finisheth as this Word is rendred Psal. 138. 8. i. e. Will certainly perform or finish for or towards or Concerning me He doth not express
like sparks of Fire of the bow the shield and the sword h Both offensive and defensive Weapons so as they could neither hurt God's People nor save themselves from Ruin and the battel i The force and fury of the Battle and all the Power of the Army which was put in Battel-Array Selah 4 Thou k O God To whom he directeth his Speech here as also v. 6 7 8. art more glorious and excellent than the mountains of prey l Either 1. Than the greatest Kings and Empires of the Earth which in Prophetical Writings are oft Compared to Mountains as Psal. 46. 2 3. Isa. 41. 15. Ier. 51. 25. Hab. 3. 6. And they are called Mountains of prey because then they generally were Established by Tyranny and maintained by preying upon their own Subjects or other inferior Kingdoms Or 2. Which amounts to the same thing than the most powerful Enemies of thy People upon whom they used and now desired and expected to prey Such Persons being oft expressed by the name of Mountains as Psal. 144. 5. â—…eth 4. 7. c. 5 The stout hearted are spoiled m Of all that Glory and Advantage which they either had already gotten or further expected from the Success of their present expedition which they promised to themselves They became a prey to those upon whom they hoped to prey they have slept their sleep n Even a perpetual sleep as Ier. 51. 39. 57. or the 〈◊〉 of Death Psal. 13. 3. called their sleep Emphatically as being peculâ—…ar to them and such like Men and not that sleep which is common to the good and bad Their Death he seems to call 〈◊〉 Because they were slain in the Night when they had Composed themselves to rest and sleep and so passed insensibly from one sleep to another For it is thought by many that this Psalm was Composed upon the occasion of that prodigious slaughter of the Assyrians in Iudah 2 Kings 19. 35. and none of the men of might have found their hands o They had no more strength in or use of their hands against the destroying Angel than they who have no hands 6 At thy rebuke O God of Jacob both the chariot and horse p The men who Rode upon and â—…ought from Chariots and Horses who fight with most Advantage and usually have most Courage and much more unable were their Footmen to resist or avoid the stroke are cast into a dead sleep 7 Thou even thou art to be feared and who may stand in thy sight q To wit to Contend with thee Standing is here opposed to flight or falling before the Enemy See Iâ—…sh 7. 12. Dan. 8. 4. when once thou art angry 8 * Psal. 46. 6 Thou didst cause judgment to be heard from heaven r Thou didst execute Judgment upon thine Enemies by an Angel sent from Heaven which is said to be heard Either because that was accompanied with terrible Thunders and Earthquakes which was not unusual in the descent of an Angel as Mat. 28. 2. and elsewhere Or because the same of it was quickly spread abroad in the Land and in the World the earth feared and was still s The effect of this Terrible Judgement was that the rest of the World were afraid to invade or disturb the Land and People of Israel and chose rather to sit still in their own Territories 9 When God arose to judgment t When God who for a season had sat still began to bestir and shew himself against his Enemies Or After God had risen c. Or Because God did arise c. to save all the meek of the earth u To save all the godly Persons who are oft called Meek ones as hath been noted again and again in Israel for whose sakes God wrought this great Deliverance which reached to all the People of the Land Selah 10 Surely the wrath of man shall praise thee x The blasphemous Speeches and furious Attempts of thine Enemies shall serve thy Glory and cause thy People and others to Praise and magnifie thee for that admirable Wisdom and Power and Faithfulness and Goodness which thou shalt discover upon that occasion the remainder of wrath shalt thou restrain y Thou shalt prevent and disappoint the succeeding malicious Designs of thine Enemies who will meditate Revenge for those shameful and Terrible overthrows Or the râ—…der of wrath thou shalt gird thy self with i. e. Put it on as an Ornament which the Girdle was thou shalt adorn thy self with it as a Conqueror doth with the spoils of his Enemies 11 Vow z Vow a Sacrifice of Thanksgiving Either at this time for this wonderful Deliverance Or hereafter in all your Future straits and Troubles let this Experience encourage you to make such Vows to God with Confidence of Success and pay a But when God hath accepted your Vows and given you the desired Deliverance forget not to pay your Vows unto the LORD your God let all that be round about him b Either 1. All the Tribes of Israel who have the Benefit of this Mercy Or rather 2. All the neighbouring Nations on every side to whom the same of this mighty work of God shall come I advise them for the Future if they love themselves to cease from all Hostilities against God or his People and to submit themselves to the God of Israel bring presents †Heb. to the fear Gen. 31. 42. 53 unto him that ought to be feared c Whom though they do not love yet they see and feel that they have great reason to Fear and to seek his Favour 12 He shall cut off d As men do their Grapes in time of Vintage as the Hebrew Verb implies to wit suddenly violently and irresistibly This is all which they shall get by opposing him and therefore it is their Wisdom to bring Presents to him the spirit e Either 1. Their Courage Or rather 2. Their Breath and Life as he did in the Assyrian Army of princes he is terrible to the Kings of the earth PSAL. LXXVII The ARGUMENT This Psalm was Composed upon the occasion of some sore and long Calamity of God's People Either the Babylonish Captivity or some other To the chief musician †Heb. upon Psal. 62. to Jeduthun a Psalm ‖ Or for Asaph of Asaph a Either that Asaph who lived and Prophecied in David's time Or one of his Successors long after him called as was usual by his Progenitors name 1 I Cried unto God with my voyce even unto God with my voyce and he gave ear unto me b This Verse seems to contain the sum of the whole Psalm consisting of two parts to wit his earnest Cry to God in his deep distress and God's gracious return to his Prayers by supporting him under them and giving him assurance of a good issue out of them of both which he speaks more distinctly and particularly of
who are onely the receivers of them and partly because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God PSAL. LXXXVIII THE ARGUMENT This Psalm was composed upon a particular Occasion to wit Heman's deep distress and dejection of mind almost to despair But though this was the occaon of it it is of more general use for the instruction and consolation of all good men when they come into such Despondencies and therefore was by the direction of God's Spirit made publick and committed to the Sons of Korah A Song or Psalm ‖ Or â—…f for the sons of Korah to the chief musician upon Mahulach a Which seems to be the name of the tune or instrument as Psal. 53. Leannoth b This may be either the latter part of the proper name of the tune or instrument or an appellative name and so divers take it and render it to sing or to be sung to wit alternately or by turns ‖ Or a Psalâ—… of Heman the Ezrahite giving instruction Maschil of * 1 Chron. â—… 6. Heman c Probably the same person who was famous in David's time both for his skill in Musick and for general wisdom of whom see 1 Kings 4. 31. 1 Chron. 6. 33. the Ezrahite d As Ethan also is called 1 Kings 4. 31. 1 O LORD God of my salvation e Who hast so often saved me from former distresses and I hope wilst do so at this time I have cried day and night before thee 2 Let my prayer come before thee incline thine ear unto my cry 3 For my soul f Properly so called for that he was under great troubles of mind from a sence of God's wrath and departure from him is evident from Verse 14. 13 16. is †Heb. 〈◊〉 with full of troubles and my life draweth nigh unto the grave 4 I am counted with them that go down into the pit g I am given up by my Friends and Acquaintance for a lost man I am as a man that hath no strength 5 Free among the dead h Well-nigh discharged from the warfare of the present life and entred as a member into the society of the dead as Israelitish servants when they were made free were thereby made Denisons of the Commonwealth of Israel I expect no other freedom from my miseries but that which death gives as Iob observes Iob 3. 17 18. like the slain that lie in the grave whom thou remembrest no more i Whom thou seemest wholly to neglect and to bury in oblivion for he speaks of these matters not as they are in truth for he knew very well that forgetfulness was not incident to God and that God did remember all the dead and would call them to an account but only as to sence and appearance and the opinion of the World and the state and things of this life and they are cut off ‖ 〈◊〉 â—…y thy 〈◊〉 from thy hand k From the care and conduct of thy providence Which is to be understood as the former clause Or by thy hand But our translation seems better to agree both with the foregoing branch which it explains and improves and with the order of the words for it seems improper after he had represented the persons as dead and in their graves to add that they are cut off to wit by death 6 Thou hast laid me in †the lowest pit * in 〈◊〉 the pit 〈◊〉 places beâ—… â—…2 143. 3. darkness in the deeps l Either first in the grave the same thing being expressed in divers words or secondly in hopeless and remediless calamities 7 Thy wrath m Either first the sence of thy wrath or rather secondly the effects of it as the next clause explains this lieth hard upon me and * 〈◊〉 â—…2 7. thou hast afflicted me with all thy waves n With thy judgments breaking in furiously upon me like the waves of the Sea Selah 8 * 〈◊〉 â—…9 13. 〈◊〉 1â—…2 4. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them o I am so sad a spectacle of thy vengeance that my friends avoid and detest me lest by conversing with me they should either be filled with terrors which men naturally abhor or be made partakers of my guilt or plagues I am shut up p Either in the pit or deep mentioned v. 6. or in my own House or Chamber being afraid or ashamed to go abroad and I cannot come forth 9 Mine eye mourneth by reason of affliction LORD I have called daily upon thee I have stretched out my hands unto thee q Understand without effect for thou dost not hear nor answer me 10 * 〈◊〉 6. 5. Wilt thou shew wonders to the dead r To wit in raising them to live again in this World as it is in the next clause I know that thou wilt not And therefore now hear and help me or it will be too late shall the dead arise and praise thee s To wit amongst mortal men in this World Selah 11 Shall thy loving kindness be declared in the grave or thy faithfulness in destruction t I am not without hopes that thou hast a true kindness for me and wilt faithfully perform thy gracious promises made to me and to all that love thee and call upon thee in truth But then this must be done speedily or I shall be utterly uncapable of such a mercy 12 Shall thy wonders be known in the dark u In the grave which is called the land of darkness Job 10. 21 22. and thy righteousness in the land of forgetfulness x In the grave so called either first actively because there men forget and neglect all the concerns of this life being indeed but dead carkasses without any sence or remembrance Or rather secondly passively because there men are forgotten not only by men as is noted Iob 24. 20. Psal. 31. 12. but by God himself as he complained v. 5. 13. But unto thee have I cryed O LORD and in the morning shall my prayer * 〈◊〉 89. 14. 〈◊〉 and Psal. 〈◊〉 2. prevent thee y i. e. Early come to thee before the ordinary time of Morning Prayer or before the dawning of the Day or the rising of the Sun The sence is Though I have hitherto got no answer to my Prayers yet I will not give over praying nor hoping for an answer 14 LORD why castest thou off my Soul why hidest thou thy face from me z This proceeding seems not to agree with the benignity of thy nature nor with the manner of thy dealing with thy people 15 I am afflicted and ready to die from my youth up a My whole life hath been filled with a succession of deadly calamities O Lord take some pity upon me and let me have a little breathing space before I
9. 3. and that thy people should be planted in thy land so as not to be moved any more or afflicted as they had been in the days of the Judges 2 Sam. 7. 10 11. From whence we promised to our selves a long and setled prosperity But alas how soon were our hopes blasted not long after the beginning of our settlement in Rehoboams time and so successively in the course of our affairs under the following Kings till at last thou didst give us up to ruine and desolation as at this day And this he doth not alledge to accuse God or excuse himself or his people but onely that he might move the Divine Majesty to shew them some pity considering the shortness of their days and his own Eternity as he pursues the argument in the following Verses he shortned my days n The days of my life or of my prosperous state as above v. 11. for adversity is a kind of death and is frequently so called 24 I said O my God * Job 36. 20 Heb. take me not away o Do not wholly cut off and destroy thy people of Israel in the midst of my days p Before they come to a full age and stature and to the plenary possession of thy promises and especially of that great and fundamental promise of the Messiah in and by whom alone their happiness is to be compleated and until whose coming thy Church is in its nonage of which see Gal. 4. 1 2 3 4. Possibly the Psalmist whom some learned Interpreters suppose to be Daniel may have respect to that Prophecy Dan. 9. 24 25. which probably was published before this time for this time was almost precisely the midst of the days between the building of the material Temple by Solomon and the building of the spiritual Temple or the Church by the Messias there being about a thousand years distance between those two periods whereof seventy Prophetical Weeks or four hundred and ninety years were yet to come And so he prays that God would not root them out in this Babylonish Captivity but would graciously restore them to their own land and preserve them as a Church and Nation there until the coming of the Messias thy years are throughout all generations q Though we successively die and perish yet thou art the everlasting and unchangeable God and therefore art and wilt ever be able to deliver thy people and faithful in performing all thy promises and therefore we beseech thee to pity our frail and languishing state and give us a more setled and lasting felicity than yet we have enjoyed and therefore we trust that thy people shall continue and be established before thee as he saith v. 28. because as thou art the everlasting God so thou hast made an Everlasting Covenant with them Psal. 105. 10. Isa. 55. 3. Ier. 32. 40. to be their God for ever and therefore thou wilt not now forsake or reject us 25 * Heb. 1. 10. Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands r The Eternity of God looks both backward and forward it is both without beginning and without end The former is affirmed and illustrated v. 24 26 27. the latter is clearly implyed in this Verse Thou hadst a being before the Creation of the World when there was nothing but Eternity but the Earth and Heavens had a beginning given them by thy Almighty Power 26 * Isai. 15. 6. They shall perish s Either 1. as to the substance of them which shall be annihilated Or 2. as to their present nature and use See Isa. 65. 17. and 66. 22. 2 Pet. 3. 7 10 11. The Heavens and the Earth although they be the most permanent of all visible beings and their continuance is oft mentioned to signifie the stability and immutability of things yet if compared with thee are as nothing they had a beginning and shall have an end but thou shalt †Heb. stand endure yea all of them shall wax old t i. e. Decay and perish like a garment u Which is worn out and laid aside and exchanged for another And so shall this present frame of Heaven and Earth be as a vesture shalt thou change them and they shall be changed 27 But thou art the same and thy years shall have no end 28 The children of thy servants shall continue x Though the Heavens and the Earth perish and though we thy servants pine away in our iniquities according to thy righteous sentence and threatning Levit. 26. 39. and die in Captivity yet by vertue of thy eternal and unchangeable nature and Covenant we rest assured that our Children and their Children after them shall enjoy the promised mercies an happy restitution to and settlement in their own land and the presence of our and their Messias whom being not to come till after 490. years we shall not live to see The expression here used is general not without design partly to shew that this promised blessing belongs to the Jews not upon the account of any carnal relation to Abraham but as they are and continue to be Gods servants from whom if they revolt they lose this and all their other priviledges and partly to imply that it belongs to all Gods faithful Servants and to their Children whether they be Jews or Gentiles of whose Conversion he spoke v. 22. and their seed shall be established before thee y In the place of thy gracious presence either here in thy Church or hereafter in Heaven from which we are now banished And this phrase further intimates that their happiness did not consist in the enjoyment of the outward blessings of the land of Canaan but in the presence and fruition of God there which he mentions as the top and upshot of all his desires and their felicities PSAL. CIII A Psalm of David This Psalm contains a thankful Commemoration and Celebration of Gods mercies to the Psalmist himself and to the people of Israel and to all good men 1 * 〈◊〉 104. 1. 〈◊〉 1. BLess the LORD O my soul and all that is within me bless his holy name a Let all my thoughts and affections be engaged and united and stirred up to the highest pitch in and for this work 2 Bless the LORD O my soul and forget not all his benefits 3 * 〈◊〉 9. 2 6. 〈◊〉 2. 11. 〈◊〉 â—… 47. Who forgiveth all thine iniquities who healeth all thy diseases b Either 1. spiritual diseases lusts or corruptions which he subdues and purgeth out by his grace as this phrase is used Psal. 41. 5. Isa. 6. 10. and 53. 5. Or 2. corporal diseases or miseries of which this word is used 2 Chron. 21. 18 19. Ier. 14. 18. and 16. 4. 4 Who redeemeth thy life from destruction c Both temporal and eternal from deadly dangers and miseries who crowneth thee d i. e. Encompasseth and
spoken with particular regard to Baal-Peor or the Lord of Peor a place so called who had been a Person of great eminency in those parts and therefore was Worshipped according to the custom of the Heathens after his Death by Sacrifices and Feasts appointed for his Honour and Memory 29. Thus they provoked him to anger with their inventions and the Plague brake in upon them 30. †Num. 25. 7. Then stood up Phineas and executed judgment and so the Plague was stayed 31. And that was counted unto him for righteousness s And although that action of his might seem harsh and rash and irregular as being done by a private Person and a Priest and as allowing the Delinquents no space for Repentance it was accepted and rewarded by God as an act of Justice and Piety agreeable to his mind and proceeding from a sincere zeal for Gods honour and for the good of Gods People and God gave him a publick Testimony of his approbation to be recorded to all Generations and the Priesthood to be continued to him and his in all succeeding Generations of all which see Numb 25. unto all generations for evermore 32. * Num. 20. â—… 12 13. They angred him also at the waters of strife so that it went ill with Moses for their sakes t Or because of them upon occasion of their unbelief and murmuring whereby he was provoked to speak unadvisedly as it here follows 33. Because they provoked his spirit so that he spake unadvisedly u So this word is thought to signifie Leviticus 5. 4. Prov. 12. 18. Or he spake as the word commonly signifies Not that it was in it self a Sin to speak but because he spake when he should have been silent or he spake to the People when God commanded him only to speak to the Rock Numb 20. 8 9 10. or he spake to wit the provocation of his spirit or such words as were agreeable to it and might be expected from it He mentions not here what Moses spake because that was fully known from the History and because he would throw a veil over Moses his infirmity and rather imply than express his fault with his lips 34. †Judg. 1. 21 27. They did not destroy the nations ‖ Deut. 7. 2. concerning whom x i. e. Concerning whose destruction Or rather which thing to wit to destroy those Canaanitish Nations for in the Hebrew there is nothing but asher which signifies only either whom or which the Lord commanded them 35. * Judg. 1. 21. 2. 2. 3. 5 6. But were mingled y In their Habitations and Negotiations as also in Marriages among the heathen and learned their works 36. And they served their idols which were a snare unto them z Which Idols were an occasion of their falling both into further and greater sins as it follows v. 37 38. and into utter ruine as this phrase also notes Exod. 23. 33. Iudg. 2. 12 c. 37. Yea †2 Kings 16. 3. Isai. 57. 5. Ezek. 16. 20. 20. 26. they sacrificed their sons and their daughters a Of which Heathenish practice see the notes on Levit. 18. 21. unto devils b By which expression he informeth them that they did not worship God as they pretended and sometimes designed but Devils in their Idols and that those spirits which were supposed by the Heathen Idolaters to inhabit in their Images and which they worshipped in them were not Gods or good Spirits as they imagined but evil Spirits or Devils See Levit. 17. 7. Deut. 32. 17. 1 Cor. 10. 20. Revel 9. 20. 38. And shed innocent blood c The blood of their Children who though Sinners before God yet were innocent as to them from any crime deserving such barbarous usage from them even the blood of their sons and of their daughters whom they sacrificed unto the Idols of Canaan and ‖ Numb 35. 33. the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions d Committed spiritual Whoredom by worshipping those Idols which were but humane inventions and that in such an unnatural and bloody manner as they had devised 40. Therefore was the wrath of the LORD kindled against his people insomuch that he abhorred his own inheritance 41. And he gave them into the hand of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought into subjection under their hand 43. * Judg. 2. 16. Many times did he deliver them but they provoked him with their counsel e By forsaking Gods counsel and the way which he had appointed and following after their own inventions and evil inclinations as he charged them v. 39. See the like Numb 15. 39. and were †Or impoverished or weakned brought low for their iniquity 44. Nevertheless he regarded their affliction when ‖ Judg. 3. 9. 4. 3. 6. 7. 10. 10. he heard their cry 45. * Deut. 30. 3. And he remembred for them his covenant f The Covenant made with their Fathers which notwithstanding their horrible violation of it he made good unto them and in consideration thereof delivered them and repented g Changed his course and dealing with them as penitent Persons usually do See the Note on Gen. 6. 6. according to the multitude of his mercies 46. †1 Kings 8. 50. Jer. 42. 12. He made them also to be pitied of all those that carried them captives h By changing their opinions of them and inclining their hearts towards them which he had alienated from them See on Psal. 105. 25. 47. Save us O LORD our God i O thou who hast so often pardoned and saved us notwithstanding our former and manifold provocations be thou pleased once more to deliver us and gather us from among the heathen to give thanks unto thy holy name and to triumph in thy praise k In thy Praise-worthy work wrought for us Praise being but for actions worthy of Praise as it is here above v. 2. 1 Chron. 16. 35. Psal. 9. 14. Phil. 4. 8. and oft elsewhere 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD PSALM CVII The most of the Psalms have a peculiar respect unto the Church or People of God or to some eminent members thereof but there are some few Psalms which have a more general respect to all Nations of which number this is one Wherein the Psalmist discourseth of the merciful Providence of God towards all mankind and of his readiness to help them in all their distresses some few particular instances whereof he mentioneth and leaveth the rest to be understood there being the same reason of all But withal he takes notice also of Gods Judgments upon wicked Persons and People And by this
that time when multitudes were made Christs willing people by the preaching of the Apostles as we read Acts 2. 3. 4. 5 c. And for the second clause it is to be understood thus thou hast or as it is in the Hebrew to thee is the dew of thy youth or of thy childhood for the word jeled from which this is derived signifies sometimes a young man and sometimes a child or infant By youth or childhood he here seems to understand those young men or children which shall be born to the Messias who are called his children Heb. 2. 13. and his seed Isa. 53. 10. wherein possibly there might be an allusion to this dew Thus the abstract is here put for the concrete which is very frequent in the Hebrew Tongue as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised c. And even in the Latine Tongue this very word youth is oft used for a young man or for a company of young men By the dew of youth he means youth or young men like dew the note of similitude being oft understood And this progeny of Christ is compared to the dew partly because of their great multitude being like drops of dew innumerable and covering the whole face of the earth see 2 Sam. 17. 12. and partly because of the strange manner of their generation which like that of the dew is done suddenly and secretly and not perceived till it be accomplished and to the admiration of those that behold it of which see Isa. 49. 21. Or 2. joyntly as one entire sentence The dew of thy youth i. e. Thy posterity which is like the dew as was noted and explained before is as the dew which may very well be understood out of the foregoing clause as the word feet is understood in like manner Psal. 18. 33. He maketh my feet like hinds feet of or from the womb of the morning it is like the morning dew as it is called both in Scripture as Hos. 6. 4. and in other Authors Not is it strange that a womb is ascribed to the morning seeing we read of the womb of the Sea and of the womb of the â—…oe and frost Job 38. 8 28 29. 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood Heb. 7. 21. but did it here partly because the thing was new and strange and might seem incredible because God had already erected another and that an everlasting Priesthood Numb 25. 13. and given it to Aaron and his posterity for ever and therefore this needed all possible assurance and partly that this Priesthood might be established upon better promises as is said Heb. 8. 6. and made sure and irrevocable and such that God neither could nor would repent of it as it follows and therefore will not repent * Heb. 5. 6. 7. 17 21. Thou art u To wit by my order and constitution thou shalt be so and I do hereby make thee so a priest x As well as a King Those Offices which were divided before between two families are both united and invested in thee both being absolutely necessary for the discharge of thine Office and for the establishment of thy Kingdom which is of another kind than the Kingdoms of the World spiritual and heavenly and therefore needs such a King as is also a Minister of holy things This word plainly discovers that this Psalm cannot be understood of David as some of the Jews would have it but onely of the Messias And although this word Cohen be sometimes used of a Prince or great Person in the State as the Jews object yet it cannot be so understood here partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed partly because that word is never used of a Soveraign Prince or King such as the Jews confess the Messias to be but onely of inferiour Princes or Ministers of State as Gen. 41. 45. 2 Sam. 8. ult partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath especially after far greater things had been said of him in the same kind v. 1 2 3. and partly because the Messias is called a Priest Zach. 6. 13. compare Ier. 20. 21. 35. 15 18. for ever y Not to be interrupted or translated to another person as the Priesthood of Aaron was upon the death of the Priest but to be continued to thee for ever after the order of Melchizedek z Or after the manner c. so as he was a Priest and also a King and both without any successor and without end in the sence intended Heb. 7. 3. 5 The Lord a Either 1. God the Father whose words and oath he last mentioned v. 4. So this is an Apostrophe of the Psalmist to Christ Thy God and Father is at thy right hand to wit to defend and assist thee as that phrase is used Psal. 16. 8. 109. 31. and elsewhere See the Notes on v. 1. And he to wit God the Father shall strike c. as it follows Although this latter clause may belong to the Messias and as in the former he spake to him so in this he speaketh of him such changes of persons being very frequent in this Book Or 2. God the Son or the Lord who is at thy right hand as was said before v. 1. shall strike c. So this is an Apostrophe to God the Father concerning his Son This seems best to agree with the following verses for it is evident that it is the same person who strikes thorow Kings and judgeth among the heathen and filleth c. And so this whole verse and those which follow speak of one person which seems most probable at thy right hand shall strike thorow kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church in the day of his wrath c In the day of battel when he shall contend with them and pour forth the flouds of his wrath upon them 6 He shall judge d Either 1. conquer and govern them or rather 2. condemn and punish them as it is explained in the following clauses and as this word is used Gen. 15. 14. Rom. 2. 1 2. 1 Pet. 4. 6. and elsewhere among the heathen he shall fill the places d Or the place of battel which is necessarily supposed in the fight and therefore may very well be understood with the dead bodies e Of his enemies slain by his hand and lying in the field in great numbers and heaps and that unburied to their greater infamy he shall wound the heads f Heb. the head Which may be understood either 1. of some one person and eminent adversary of Christ and of his Kingdom either the Devil by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or
those works his providence towards his people as it is expressed afterwards is * 〈◊〉 honour 〈◊〉 glory honourable and glorious g Becoming the Divine Majesty and bringing glory to him from all that observe and consider it and his righteousness h His justice or faithfulness in performing his word endureth for ever i Hath always been and will still be evident to his people in all generations and in all conditions even when he afflicts them and seems to deal most severely and to break his promise with them 4 He hath made his wonderful works to be remembred k Either 1. by those memorials which he hath left of them in his Word or rather 2. by their own wonderful nature and the lasting effects and benefits flowing from them which are such as cannot easily be forgotten the LORD is gracious and full of compassion l Towards his people as appears from his works and carriage towards us in sparing and pardoning and restoring and preserving us when we have deserved to be utterly destroyed 5 He hath given * Heb. prey meat m Which includes all necessary provisions for their being and well-being The word signifies spoil and so may relate to the spoil of the Egyptians granted by God to the Israelites but it is sometimes used for food as Prov. 31. 15. Mal 3. 10. unto them that fear him n To the Israelites the onely people in the world which feared and worshipped the true God according to his will and especially to those among them that truly feared God and for their sakes to the body of that Nation as well in the Wilderness as in their following straits and miseries he will ever be n Or he hath ever been for both in the first branch of this verse and in the foregoing and following verses he is speaking of the former works of God So the Future tense is put for the past as it is frequently and as on the contrary the past tense is oft put for the Future mindful of his covenant o Which he made with Abraham and with his seed for ever whereby he obliged himself to be their God and to provide all necessaries for them 6 He hath shewed p Not onely by words but by his actions his people the power of his works q His mighty power in his works and especially in that which here follows that he may give them the heritage of the heathen r The land of Canaan which had been possessed and inherited by the heathens 7 The works of his hands s All that he doth either on the behalf of his people or against his or their enemies of both which sorts of works he spoke in the foregoing verse are verity and judgment t Are exactly agreeable to his word or promises and to the rules of justice * Psal. 19. 7. all his commandments u Either 1. his Laws given to the Israelites especially the Moral Law considered with its sanction the promises made to the observers of it and the threatnings denounced against transgressors Or 2. his works as it is in the first clause called his Commands because they are done by virtue of his decree and by his power and authority as in like manner God is said to command those blessings which he purposeth to give and doth effectually procure as Deut. 28. 8. Psal. 42. 9. 68. 28. 133. 3. and to command those creatures which he moveth and acteth as he pleaseth as 1 Kings 17. 4. Mat. 8. 27. are sure x Or faithful or certain constant and unchangeable as his Laws are being grounded upon the immurable rules of justice or equity infallible and irresistible as his counsels and ways are 8 * Isa. 40. 8. Mat. 5. 18. They †Heb. are established stand fast y Heb. They are established upon the sure foundations of truth and uprightness as it follows for ever and ever and are done z Constituted or ordered in truth and uprightness 9 He sent redemption a That deliverance out of Egypt which was a type and pledge of that greater and higher redemption by Christ. unto his people he hath commanded b i. e. Appointed or established firmly by his power and authority And so this word is oft used as Psal. 33. 9. 42. 9. 105. 31. 34. See also before on v. 7. the ground of which signification may be taken from hence that the command of a sufficient authority concerning any thing doth commonly establish and effect it his covenant for ever c Through all successive generations of his people to the end of the world for the Covenant is the same for substance in all and differeth onely in circumstances holy and reverend d Terrible to his enemies and venerable in his peoples eyes and holy in all his dealings with all men is his name 10 * Deut. 4. 6. Job 28. 28. Prov. 1. 7. 9. 10. Eccles. 12. 13. The fear of the LORD e Piety or true Religion which consists in the fear or worship and service of God is the beginning of wisdom f Is the onely foundation of and introduction to all true wisdom Or is the chief part of wisdom those things which are most excellent in their kinds being oft said to be first to wit in dignity as Numb 24. 20. Deut. 18. 4 c. and in other Authors And the first command Mark 12. 28. is called the greatest command Mat. 22. 36. ‖ Or good success a good understanding have all they †Heb. that do them Psal. 19. 9. that do his commandments g Heb. that do them to wit Gods commands or the things which the fear of God requireth his praise endureth for ever PSAL. CXII This Psalm containeth a description of a good mans gracious disposition and carriage as also of his blessed condition even in this life as well as in the next 1 * Heb. Hallelujah PRaise ye the LORD Blessed is the man that feareth the LORD a The fear of God as it is mans onely wisdom Psal. 111. 10. so it is his onely way to true happiness that delighted greatly b Who makes it his chief delight care and business to study and obey Gods commandments in his commandments c He intimates that zeal and fervency in Gods service is essential to true piety 2 His seed shall be mighty upon earth the generation d i. e. The posterity as this word is oft used as Levit. 23. 43. Numb 9. 10 c. called his seed in the former branch of the upright shall be blessed 3 Wealth and riches shall be in his house e Possessed by him whilst he lives and continued in his family after his death and his righteousness f i. e. The fruit or reward of his righteousness which is Gods blessing upon his estate for the work is oft put
Heathen nations Philistins Syrians Ammonites Moabites c. who were stirred up partly by the overthrows which David had given some of them partly by their jealousie at Davids growing greatness and fear for themselves and partly by their hatred against the true Religion 10 All nations compassed me about but in the Name of the LORD †Gr. I did destroy them will I destroy them 11 They compassed me about yea they compassed me about k The repetition implies their frequency and fervency in this action and their confidence of success but in the Name of the LORD I will †Heb. cut them off destroy them 12 They compassed me about * Deut. 1. 44. like bees l In great numbers and with great but potent fury and to their own ruine as bees do when they fly about a man and leave their stings in him they are quenched m So this word is used Iob 6. 17. 18. 5 6. 21. 17. Or as the LXX and Chaldee render it they burnt or flamed i. e. raged against me like fire as it follows And this is supposed to be one of those Hebrew Verbs which have not onely divers but contrary significations as the fire of thorns n Which flameth out terribly and makes a crackling noise and burneth fiercely but quickly spends it self without any considerable or lasting effect for o Or but as this very particle is frequently used and here twice in this very phrase v. 10 11. So as the former part of the verse notes their hostile attempt this notes their ill success and utter ruine Here is an inversion of words in this last clause which is not unusual in the Hebrew Text. Although these words may be and are by a learned man of our own rendred as they lye in the Hebrew I trust which word may easily be understood out of v. 8. 9. in the name of the Lord therefore for so the Hebrew chi is oft rendred and is so taken by the Chaldee in this place I shall destroy them or cut them off in the Name of the LORD I will †Heb. cut down destroy them 13 Thou p O mine enemy and the head of all mine enemies Possibly he understandeth Saul whom for honours sake he forbears to name or some other chief Commanders of his enemies Or the singular word is here put collectively for all his enemies hast thrust sore at me that I might fall but the LORD helped me 14 * Exod. 15. 2 Psal. 12. 2. The LORD is my strength and song q The Author of my strength and therefore the just object of my song and praise and is become my salvation r i. e. my Saviour 15 The voice of rejoycing and salvation s Of rejoycing and thanksgiving for the salvation and deliverance which God hath wrought for me is in the tabernacles of the righteous t Partly because they clearly saw Gods hand in the work and therefore took pleasure in it and partly because all good men suffered great inconveniences under Sauls government as David complains in divers of the foregoing Psalms and expected and received singular benefits by Davids advancement both in their Civil and Religious concernments the right hand of the LORD doth valiantly u These are the words of that song of joy and praise now mentioned 16 The right hand of the LORD is exalted x Hath appeared evidently and wrought powerfully and gloriously on my behalf the right hand of the LORD doth valiantly 17 I shall not die y To wit so soon as mine enemies desire nor by their sword as they hope and endeavour but live and declare the works of the LORD z One branch whereof is the total destruction of mine enemies He implies that he did not desire life nor should employ it as his enemies did theirs but for the service and glory of God 18 The LORD hath chastened me sore a By the hands of mine enemies whom God used to that very purpose for my greater good and their own greater and surer ruine and confusion but he hath not given me over unto death 19 Open to me b O ye porters appointed by God for this work Or it is a figurative and poetical manner of expression whereby he speaks to the gates themselves as if they had sence and understanding Or by saying open he implies that they had been long shut against him in Sauls time the gates of righteousness c To wit the gates of the Lords Tabernacle the proper and usual place for the solemn performance of the duty here following which he calleth the gates of righteousness partly in opposition to the gates of death of which he speaks implicitly v. 18. and expresly Psal. 9. 14. 107. 18. which may be called the gates of sin or unrighteousness because death is the wages of sin partly because there the rule of righteousness was kept and taught and the sacrifices of righteousness as they are called Psal. 4. 5. were offered and divers other exercises of righteousness or of Gods service were performed and partly because those gates were to be opened to all righteous persons such as David had oft professed and proved himself to be upon which account he claims this as his just priviledge and onely to such for the unclean and unrighteous were to be shut and kept out by the porters 2 Chron. 23. 19. Compare Isa. 26. 2. I will go in to them and I will praise the LORD 20 This is the gate of the LORD into which the righteous shall enter d These may be the words either 1. of the Levites the porters returning this answer to the foregoing question This is the gate of the Lord which thou seekest and which shall be opened to thee according to thy desire and thy just priviledge for thou art one of those righteous ones to whom this of right belongs or 2. of David himself who stands as it were pausing and contemplating before he makes his entrance This this is that holy and blessed gate which I so long and earnestly thirsted for in my banishment and which is now very beautiful in my sight into which I will enter and all other righteous persons by my example and encouragement But as David was a Type of Christ and the Temple of Heaven so this place hath a further prospect thaâ—… David and relates to Christs ascending into Heaven and opening the gates of that blessed Temple both for himself and for all righteous men or believers 21 I will praise thee for thou hast heard me and art become my salvation 22 * 〈◊〉 21. 42. 〈◊〉 12. 10. 〈◊〉 20. 17. 〈◊〉 4 11. 〈◊〉 2. 4 7. The stone which the builders refused e The Commonwealth of Israel and the Church of God are here and elsewhere in Scripture compared to a building wherein as the people are the stones and the matter so the
clause and mystically in the next we have a like instance Mat. 8. 22. Let the dead spiritually bury the dead naturally for g He now gives the reason either why this unity is so good a thing or why the dew descending upon Zion to which that is compared is so desirable And so upon this occasion he slides into the commendation of Zions felicity as the sacred Writers frequently do upon other like occasions * 〈◊〉 28. 8. there h Either 1. where brethren live in peace and unity or rather 2. in Zion last mentioned the LORD commandeth blessing i Ordained promised conferred and established his blessing to wit all manner of blessedness for his people that sinceâ—…ely worship him in that place even life k To wit an happy and pleasant life for to live in misery is accounted and oft called death both in Scripture and in other Authors for evermore PSAL. CXXXIV A song of degrees The form of this Psalm seems to be dramatical In the two first verses the Psalmist speaks in the name of some eminent person either the King or Chief Priest exhorting and requiring all the Priests and Levites to perform the duties of their place and calling and in the last verse in the name of the Priests and Levites returning him thanks for his good advice 1 BEhold bless ye the LORD a Do not stand there like statues dumb and idle but employ your hearts and tongues in singing forth the praises of the Lord. all ye servants of the LORD b Peculiarly so called Priests and Levites who are set apart to the service of God and of the Sanctuary as the next clause restrains this general expression * â—… Chr. 9. 33. which by night c Not onely by day but also and especially by night when their watch was more necessary See Exod. 27. 21. Levit. 8. 35. 1 Sam. 3. 3. As you watch by night when others sleep so do you utter the praises of God when others are silent stand d i. e. Serve or minister as this word is used Deut. 10. 8. 18. 7. and oft elsewhere in the house e Which word includes both the Temple and Courts belonging to it as hath been noted before of the LORD 2 Lift up your hands f Unto God in prayer and praises thus expressing and exciting your inward devotion ‖ 〈◊〉 in holiness in the sanctuary g In that holy house of God where you stand v. 1. Or in or with holiness Lift up your hands as it is prescribed 1 Tim. 2. 8. Do not content your selves with lifting up your hands but see that this be done with pure and holy hearts and bless the LORD 3 The LORD that made heaven and earth bless thee h Either 1. thee whosoever thou arâ—… who dost faithfully perform the duty here commanded Or 2. thee O King or Priest who dost engage and encourage us in this blessed work out of Zion i Where God dwells and from whence he heareth the prayers of his people and giveth them the blessings which they desire and need PSAL. CXXXV This Psalm contains an exhortation to all the Israelites and especially to the Priests and Levites to praise God for his great and wonderful works some particulars whereof are here recorded 1 PRaise ye the LORD praise ye the name of the LORD praise him O ye servants of the LORD a Ye Priests and Levites as Psal. 134. 1. 2 Ye that stand in the house of the LORD in the courts b Either in the Temple or the inner Court which were appropriated to the Priests and Levites or in the outward Court which was for the people See 2 Chron. 4. 9. of the house of our God 3 Praise ye the LORD for the LORD is good c Bountiful and gracious especially to you and therefore he justly expects and deserves your praises sing praises unto his name for it is pleasant d The work it self of singing praises to God is pleasant as it is more fully expressed Psal. 147. 1. 4 For * Exod. 19. 5. Deut. 7. 6. the LORD hath chosen Jacob for himself and Israel for his peculiar treasure 5 For I know that * Psal. 95. 3. the LORD is great and that our LORD is above all gods e Above all that are called Gods or worshipped as Gods by the heathen people And therefore seeing they commonly praise and extol their Idols it becometh you not to be silent as to the praises of your God 6 * Psal. 115. 3. Whatsoever the LORD pleased f Either in the creation or government of them that did he in heaven and in earth g His power and juriâ—…diction is universal and not like that of the heathen Gods which is confined to their several Countries in the seas and all †Heb. depths deep places h In the visible Seas and in those invisible depths both of earth and of the waters which are contained in the bowels of the earth 7 * Jer. 10. 13. 51. 16â—… He causeth the †Gr. clouds So Prov. 25. 14. vapours i Which are the matter of clouds and rain to ascend from the ends of the earth k Either 1. from the Sea the common source of vapors 1 Kings 18. 44. Amos 5. 8. wherewith both the earth in general and several particular countries are terminated or bounded oâ—… rather 2. from all parts of the earth from one end to another as the borders of a land are commonly put for the whole land from one border to another as Psal. 105. 31 33. 147. 14. and oft elsewhere For in this sence this phrase is generally used in Scripture as Iob 28. 24. 38. 13. Psal. 19. 4 6. 48. 10. and every where * Job 38. 24 c. Zech. 10. 1. he maketh lightnings for the rain l He bringeth water even out of the fire he maketh thick clouds which being broken produce lightnings and so are dissolved into showers of rain So the lightnings are both a sign and in some sort the cause of rain Or he maketh lightnings with as this Particle is used Gen. 46. 26. Psal. 89. 4. 119. 56 98. rain i. e. he causeth both of them to come out of the same cloud he bringeth the wind out of his treasuries m Out of those secret places where he reserves them and whence he bringeth them as he sees fit Thus we read of treasures of snow and hail Iob 38. 22. not that they are formally laid up in any certain places but to signifie that God hath them as much at his disposal as any man hath thâ—… which he hath laid up in his stores 8 * Exod. 12. 12 29. Who smote the first-born n From the general works of Nature he comes to Gods special works of Providence towards his people of Egypt †Heb. from man unto
supposed to be such by reason of that severe Law against these practices in Israelitish women Deut. 23. 17. or are justly reputed Heathens as being degenerate Israelites which are oft called Strangers as hath been noted in the book of the Psalms and partly because conversation with such Persons is forbidden to men as those Israelites which were not Levites are called Strangers Numb 1. 51. in respect of the Holy things which they were prohibited to touch and forbidden Fire is called strange fire Num. 3. 4. * Ch. 5. 3. 6. 24 7. 5. even from the stranger which flattereth with her words d Which useth all arts and ways to allure men to unchast actions one kind being put for all the rest 17. Which forsaketh * Jer. 3. 4. the guide of her youth e To wit her Husband whom she took to be her guide and governour and that in her youth which circumstance is added to aggravate her sin and shame because love is commonly most sincere and servent between an Husband and Wife of youth as they are for that reason emphatically called Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. Mal. 2. 14 15. and forgetteth f i. e. Violateth or breaketh as that word is commonly used in a practical sense the covenant of her God g The marriage Covenant so called partly because God is the Author and Institutor of that society and mutual Obligation and partly because God is called to be the witness and judge of that solemn Promise and Covenant and the avenger of the transgression of it 18. For her house inclineth unto death h Conversation with her which was most free and usual in her own House is the ready and certain way to Death which it brings many ways by wasting a Mans Vital spirits and shortning his life by exposing him to many and dangerous Diseases which Physicians have declared and proved to be the effects of inordinate lust as also to the fury of jealous Husbands or Friends and sometimes to the Sword of Civil Justice and undoubtedly without repentance to God's wrath and the second Death This is here mentioned as one great priviledge and blessed fruit of Wisdom and her paths unto the dead i Or as the Chaldee and some others render it unto the Giants to wit those rebellious Giants Gen. 6. 4. or as others unto the damned or unto Hâ—…ll See for this word Iob 7. 9. Psal. 88. 11. Prov. 9. 18. 21. 16. 19. None k Few or none An hyperbolical expression used Isa. 64. 7. that go unto her l That go to her House or that lie with her as this Phrase is used Gen. 16. 4. 30. 4. Ios. 2. 3. return again m From her and from this wickedness unto God Adulterers and Whoremongers are very rarely brought to repentance but are generally hardned by the power and deceitfulness of that Lust and by God's just judgment peculiarly inflicted upon such Persons Heb. 13. 4. He alludes to the nature of corporal death from which no man can without a Miracle return to this life neither take they hold of the paths of life n Of those courses which lead to true and eternal Life 20. That thou mayest o This depends upon v. 11 and is mentioned as another happy fruit of Wisdom the former being declared from v. 12. to this Verse walk in the way of good men p Follow the counsels and examples of the godly Whereby he intimates that it is not sufficient to abstain from evil company and practices but that we must choose the conversation of good men and keep the path of the righteous 21. * Psal. 37. 29. For the upright shall dwell in the land q Shall have a peaceable and comfortable abode in the Land oâ—… Canaan which also is a type of their everlasting felicity See Psal. 37. 3 9 18 29. and the perfect shall remain in it 22. * Job 18. 17. Psal. 104. 35. But the wicked shall be cut off from the earth and the transgressors shall be ‖ Or pluckt up rooted out of it CHAP. III. 1. MY son forget not my law a My doctrine or counsel or the Law of God which might be called his Law as the Gospel is called Paul's Gospel 2 Tim. 2. 8. because delivered by them * Deut. 8 â—… 30. 16 20. but let thine heart keep my commandments b By diligent meditation and hearty affection 2. For * Chap. 4. 10 22. length of days and †Heb. years of life long life and peace shall they add to thee c God will add these Blessings which he hath promised to the obedient Deut. 8. 18. 30. 20. 1 Tim. 4. 8. 3. Let not mercy and truth d Either 1. God's Mercy and Truth So it is a promise God's Mercy and Truth shall not forsake thee Or rather 2. That Mercy and Truth which is Man's duty So it is a Precept which seems most probable both from the form of the Hebrew Phrase and from the following words of this Verse which are plainly preceptive and from the promise annex'd to the performance of this Precept in the next Verse Mercy and Truth are frequently joyned together as they are in God as Psal. 25. 10. 57. 3. c. or in men as Prov. 16. 6. 20. 28. Hos. 4. 1. and here Mercy notes all that benignity clemency charity and readiness to do good freely to others Truth or Faithfulness respects all those duties which we owe to God or Man to which we have special Obligation from the Rules of Justice forsake thee * Exod. 13. 9. Deut. 6. 8. Ch. 6. 21. 7. 3. bind them about thy neck e Like a Chain wherewith Persons adorn their Necks as it is expressed Chap. 1. 9. which is fastned there and not easily lost which also is continually in ones view write them upon the table of thme heart f Either 1. upon those Tablets which the Iews are said to have worn upon their Breasts which are always in sight So he alludes to Deut. 6. 8. Or 2. in thy mind and heart in which all God's commands are to be received and engraven as is oft required in this Book and every where So the Table of the Heart seems to be opposed to the Tables of Stone in which God's Law was written as it is Ier. 31. 33. 2 Cor. 3. 3. 4. * Psal. 111. 10. So shalt thou find favour g i. e. Obtain acceptance or be gracious and amiable to them and ‖ Or good success good understanding h Whereby to know thy duty and to discern between good and evil The serious practice of Religion 〈◊〉 an excellent mean to get a solid understanding of it as on the contrary a vitious life doth exceedingly debase and darken the mind and keep men from the knowledge of Truth which not onely Scripture but even Heathen
howsoever they are thought by themselves or others to be witty or wise yet in God's account and in truth are fools and he will love thee t Both for that faithfulness and charity which he perceiveth in thee and for that benefit which he receiveth from thee 9. * 〈◊〉 1. 5. Give instruction u In the Hebrew it is onely give for as receiving is put for learning Prov. 1. 3. so giving is put for teaching both in Scripture and in other Authors of which see my Latin Synopsis to a wise man and he will be yet wiser teach a just man x Called a wise Man in the former branch to intimate that good men are the onely wise men and he will increase in learning 10. * Job 28. 28. Ps. 111. 10. Chap. 1. 7. The fear of the LORD is the beginning of wisdom and the knowledg of the holy y Either 1. of holy men whether such as all Saints learn or rather such as the holy men of God the Servants of this Wisdom teach from God's VVord Or rather 2. of Holy things the Hebrew word being here taken in the Neuter Gender as it is Numb 5. 17. and elsewhere for this seems best to answer to the fear of the Lord in the other branch is understanding z Is the onely true and necessary and useful knowledge 11. * Ch. 10. 27. For by me thy days shall be multiplied and the years of thy life shall be increased 12. If thou be wise thou shalt be wise for thy self a Thou dost not profit me but thy self by it I advise thee for thine own good †Heb. and. but if thou scornest thou alone shalt bear it b The blame and mischief of it falls wholly upon thee not upon me or my VVord or Ministers who have warned thee 13. * Ch. 7. 11. A foolish woman c By which he understands either 1. folly which is opposite to that VVisdom of which he hath been so long discoursing and so it may include all wickedness either in principle as Idolatry Heresy c. or in practice Or 2. the Harlot which with submission seems most probable to me partly because all the following decription exactly agrees to her especially what is said v. 17. as also v. 18. which in effect was said of the Harlot before Ch. 2. 18. 5. 5. and partly because such transitions from discoursing of VVisdom to a discourse of Harlots are frequent in Solomon as we have seen Ch. 2. 16. 5. 3. 7. 5. is clamorous d Speaks loudly that she may be heard and vehemently that Persons might be moved by her persuasions she is simple and knoweth nothing e To wit aright nothing that is good nothing for her good though she be subtil in little artifices for her own wicked ends 14. For she sitteth at the door of her house f Which notes her idleness and impudence and diligence in watching for occasions of sin on a seat in the high places of the city 15. To call passengers who go right on their ways g Who were going innocently and directly about their business without any unchast design for others needed none of those invitations or offers but went to her of their own accord And besides such leud Persons take a greater pleasure in corrupting the innocent 16. Whoso is simple h Which title is not given to them by her for such a reproach would not have allured them but driven them away but by Solomon who represents the matter of her invitation in his own words that he might discover the truth of the business and thereby dissuade and deter those whom she invited let him turn in hither and as for him that wanteth understanding she saith to him 17. * Ch. 2â—… 17. Stolen waters i By which he understandeth either 1. Idolatry or other wickednesses which in Solomon's time before his fall were publickly forbidden and punished but privately practised Or rather 2. Adultery are sweet k Partly from the difficulty of obtaining them partly from the art which men use in contriving such secret sins and partly because the very prohibition renders it more grateful to corrupt Nature and bread †Heb. of secrecies eaten in secret is pleasant 18. But he knoweth not l i. e. He doth not consider it seriously whereby he proveth his folly that the dead are there and that her guests are in the depths of hell CHAP. X. 1. THe proverbs of Solomon a Properly so called for the foregoing Chapters though they had this Title in the beginning of them yet in truth were only a Preface or preparation to them containing a general Exhortation to the study and exercise of wisdom to stir up the minds of men to the greater attention and regard to all its Precepts whereof some here follow Of which in general these things are fit to be observed to help us in the understanding of them 1. That these sentences are generally distinct and independent having no coherence one with another as many other parts of Scripture have 2. That such sentences being very short as their nature requires more is understood in them than is expressed and the Causes are commonly to be gathered from the Effects and the Effects from the Causes and one opposite from another as we shall see 3. That they are delivered by way of comparison and opposition which for the most part is between Virtue and Vice but sometimes is between two Virtues or two Vices * A wise b i. e. Prudent and especially virtuous and godly as this word is commonly meant in this Book and in many other Scriptures son maketh ‖ Ch. 15. 20. a glad father c And a glad Mother too for both Parents are to be understood in both branches as is evident from the nature of the thing which affects both of them and from parallel places as Ch. 17. 25. 30. 17. although one only be expressed in each branch for the greater Elegancy but a foolish son is the heaviness of his mother d The occasion of her great sorrow which is decently ascribed to the Mothers rather than to the Fathers because their passions are most vehement and make deepest impression in them 2. * Chap. 11. 4. Treasures of Wickedness e Either 1. All worldly Treasures and Riches which are called the Mammon of Unrighteousness Luke 16. 9. of which see the Reasons there to which Righteousness or Holiness which are spiritual and heavenly Riches may be fitly opposed Or 2. Such Treasures as are got by any sort of unjust or wicked practices profit nothing f They do the possessor no good but which is implied from the opposite member much hurt they do not only not deliver him from death but oft expose him to it either from men who take away his Life that they may enjoy his Wealth or from God
sudden and a dismal end 10. Only by pride cometh contention c Which is not to be understood exclusively as to all other causes for contentions oft spring from Ignorance or Mistake or Covetousness or other Passions but eminently because as Pride bloweth up those coals of Contention which other Lusts kindle so oft-times Pride alone without any other cause stirreth up strife which it doth by making a man self-conceited in his opinions and obstinate in his Resolutions and impatient of any opposition and many other ways but with the well-advised d Who are not governed by their own passions but by prudent consideration and the good Counsel of others is wisdom e Which teacheth them to avoid and abhor all contention 11. * Ch. 10. 2. 20. 21. Wealth gotten by vanity f By vain or deceitful or wicked practices shall be diminished g Because the Curse of God attends upon it but he that gathereth †Heb. with the hand by labour h By diligence in an honest Calling shall increase 12. Hope deferred i Delays in obtaining that good which a man passionately desireth and hopeth for maketh the heart sick but when the desiâ—…e k The good desired and expected Acts being oft put for the Objects cometh * Ver. 19. it is a tree of life l It is most sweet and satisfactory and reviving 13. Whoso despiseth the word n The word of God which is called the word by way of eminency Deut. â—…0 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere shall be destroyed o Except he repent and return to his Obedience but he that feareth the commandment p That hath a Reverence to its authority and is afraid to violate it ‖ Or shall be in peace shall be rewarded m Disobeyeth it wilfully and presumptuously 14. * Ch. 14. 27. The law q The Doctrine Instruction or Counsel as the word Law is frequently understood in Scripture of the wise r Of holy men who are commonly called wise as sinners are called Fools in this Book is a fountain of life to depart from the snares of death 15. Good understanding t Discovering itself by a mans holy and righteous practices and ways as appears from the opposition of the way of transgressors to it and as words of Understanding in this and other Books of Scripture commonly include practice giveth favour u Maketh a man acceptable both to God and men but the way x The carriage or manner of conversation of transgressors is hard y Or rough as this very word is used Deut. 21. 4. offensive and hateful to God and Men as rough ways are to a Traveller fierce and intractable and incorrigible 16. * Ch. 12. 23. 15. 2. Every prudent man dealeth z Heb. Acteth or doth manageth all his affairs with knowledg a Considerately and discreetly but a fool †â—…eb spreadith layeth open his folly b By his heady and foolish Actions 17. A wicked messenger c Who is unfaithful in the execution of that which is committed to his charge as appears by the opposite clause falleth into mischief d Shall not escape punishment from God or from them who sent him but a faithful ambassador is health e Or wholsom procureth safety and benefit as to his Master so also to himself 18. Poverty and shame shall be to him that refuseth instruction f Whereby he might have been kept from destructive and dishonourable courses but he that regardeth reproof g That considers it seriously receiveth it kindly and reformeth himself by it shall be honoured h And enriched which is implied from the former branch Not that it is so always but commonly and when God sees it good for a man Or if he do not always gain Riches he shall certainly have honour both from God and men 19. * Ver. 12. The desire accomplished is sweet to the soul i The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him Which may be taken either 1. Of the desire of Fools which may be understood out of the next clause So the sense of the verse is It is sweet to sinners to indulge and satisfie their desires which are wholly carnal and sinful and for that reason they love sin and hate the thoughts of leaving it because their desires are wholly and fully set upon it Or 2. Of good desires or of the desires of wise and good men as the LXX and Chaldee and Syriack and Arabick Interpreters understand it by the opposition of Fools in the next clause So the sense may be this The desires of good men are set upon what is good and they rejoice when they attain to it and are grieved when they fall short of it but the desires of the wicked are set upon sin and it is a pleasure to them to commit it and an abomination to them to be hindred from it Or rather 3. Of desires in general Whatsoever men do earnestly desire the enjoyment of it is very sweet and grateful to them and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts and abhor all Restraint and Mortification of them For this is certain and confessed that many things are understood in these short proverbial Speeches which are not expressed but k Or and as this particle properly signifies or therefore as it is frequently used it is an abomination to fools to depart from evil 20. He that walketh l i. e. Commonly converseth and associateth himself with wise men shall be wise m Shall learn Wisdom and Goodness both from their Counsels and Examples The design of this Proverb is to shew the wonderful influence which a mans society hath upon him either to save or to corrupt and destroy him but a companion of fools †Heb. shall be broken shall be destroyed 21. Evil n Evil of punishment proportionable to their evil of sin as appears from the next clause pursueth o And sooner or later shall certainly overtake them albeit they please themselves with hopes of impunity sinners p Obstinate and incorrigible sinners but to the righteous good q Gods blessings and true happiness shall be repayed 22. A good man leaveth an inheritance to his childrens children and the * Job 21. 17. 27. 17. Chap. 28. 8. Eccl. 2. 26. wealth of the sinner is laid up for the just r Is by Gods powerful Providence oft-times translated to good men of another Family who will be more faithful Stewards of it 23. * Ch. 12. 11. Much food is in * Chap. 21. 4. the tillage of the poor s Poor and mean persons by their diligent labours in tillage or other employments and Gods Blessing upon them oft-times grow rich but there
†〈◊〉 the 〈◊〉 of the than the wandring of the desire f Restless and insatiable Desires of what a man hath not wherewith covetous rich men are perpetually haunted and tormented This g This wandring of the desire wherein most men indulge themselves is also vanity and vexation of Spirit h Is not the way to satisfaction as they imagine but to vexation 10 That which hath been is named already h This verse is added either as a proof of what he last said concerning the vanity and wandring of unsatiable desires or as a further instance of the vanity of all things in this Life That which hath been or is for the Hebrew verb may be rendred either way to wit Man considered with all his endowments and enjoyments whether he be wise or foolish rich or poor Man who is the chief of all visible and sublunary beings for whom they were all made is named already to wit by God who presently after his Creation gave him the following name to signifie what his nature and condition was or would be Heb. What is that which hath been or is it is or hath been named already Others understand it thus All the several conditions which men have had or shall have in the World Riches or Poverty c. are already named i. e. appointed or determined by Gods unchangeable Counsel and invincible Providence But though this be true it seems not to suit so well with the following clause as the other Interpretation doth and it is known that it is man i This is certain and manifest that that being which makes all this noise and stir in the world howsoever magnified by themselves and somtimes adored by Flatterers and howsoever differenced from or advanced above others by Wisdom or Riches or the like is but a Man i. e. a mean earthly mortal and miserable Creature as his very name signifies which God gave him for this very end that he might be always sensible of his vain and base and miserable estate in this world and therefore never expect satisfaction or happiness in it neither may he contend with him that is mightier than he k i. e. With Almighty God with whom Men are very apt to contend upon every sleight occasion and against whom they are ready to murmur for this Vanity and Mortality and Misery of Mankind although they brought it upon themselves by their own sins So this is seasonably added to prevent the abuse of the foregoing passage 11 Seeing there be many things that increase vanity l This seems to be added as a Conclusion of the Disputation managed in all the foregoing Chapters seeing not only Man is a vain Creature in himself as hath been now said but there are also many other things in the world which instead of removing or diminishing as might be expected do but increase this vanity as Wisdom Pleasure Power Wealth and the like the vanity of all which hath been fully and particularly declared Seeing even the good things of this Life bring so much Toil and Cares and Fears c. with them what is man the better m To wit by all that he can either desire or enjoy here Hence it is evident that all these things cannot make him happy but that he must seek for happiness elsewhere 12 For who knoweth what is good for man n No man certainly knows what is best for him here whether to be high or low rich or poor because those great things which men generally desire and pursue are very frequently the occasions of Mens utter Ruine as hath been noted again and again in this Book in this life †〈◊〉 the numâ—… of the days 〈◊〉 〈◊〉 life of his 〈◊〉 all the days of his vain life o Life itself which is the foundation of all mens Comforts and Enjoyments here is a vain and uncertain and transitory thing and therefore all things which depend upon it must needs be so too which he spendeth as * Ps. 102. 11. â—… 109. 23. â—… 144. 4. Ch. 8. 13. Jaâ—… 4. 14. a shadow p Which whilest it abides hath nothing real and solid or substantial in it and doth speedily pass away and leaves no sign behind it for who can tell a man what shall be after him under the sun q And as no man can be happy with these things whilest he liveth and enjoyeth them so he can have no content in leaving them to others because he knoweth not either who shall possess them or how the future owners will use or abuse them or what mischief they may do by them either to others or even to themselves CHAP. VII Having largely discoursed of the vanity of all worldly things and having now said in the foregoing verse that no man knew what was best for him he now proceeds to prescribe some Remedies against these Vanities and to direct men to the right method of obtaining that felicity which is not to be expected or found in this World 1 A * Prov. 15. 30. 22. 1. Good name a A good and well-grounded report from wise and worthy persons is better than precious Ointment b Heb. A name which is put for a good name by a Synecdoche that only being worthy to be called a name because evil and worthless men quickly lose their Name and Memory Thus a Wife is put for a good Wife Prov. 18. 22. and a day for a good day Luk. 19. 41 44. and the day of death c To wit of a good man or one who hath left a good Name behind him which is easily understood both from the former clause and from the nature of the thing for to a wicked man this day is far worse and most terrible Yet if this passage be delivered with respect only to this Life and abstracting from the future Life as many other passages in this Book are to be understood then this may be true in general of all men and is the consequent of all the former discourse Seeing this Life is so full of Vanity and Vexation and Misery it is a more desirable thing for a man to go out of it than to come into it Which is the more considerable note because it is contrary to the Opinion and Practice of almost all Mankind to celebrate their own or Childrens Birth-days with solemn Feasts and rejoicings and their deaths with all expressions of sorrow than the day of ones birth b Which was very fragrant and acceptable and useful and of great price especially in those Countries See Deut. 33. 24. Psal. 92. 10. 133. 2. Isa. 39. 2. 2 It is better to go to the house of mourning d Where Mourners meet together to celebrate the Funerals of a deceased Friend than to go to the house of feasting for that e To wit death the cause of that mourning is the end of all men f It brings men to the
sent or come to enquire concerning the State of Zion in that day when not onely the Philistins but even the Iews themselves shall fall by the hands of one and the same Enemy Nation is put collectively for nations as gate and city for gates and cities in the foregoing Verse That * Psal. 87. 1 5. 102. 16. the LORD hath founded Zion and * Zeph. 3. 12. Zech. 11. 11. the poor of his people shall ‖ Or betake themselves unto it trust in it a They shall give them this answer That although Zion at present be in a very distressed and deplorable condition and seems to be forsaken by her Cod yet she stands upon a firm Foundation and God who first founded her will again restore and establish her and his poor despised People shall resort to her as to a strong and sure Refuge CHAP. XV. * Ezek. 25. 8. Amos 2. 1. THe burden of Moab a A Prophecy of the Destruction of the Moabites the inveterate and implacable Enemies of the Iews begun by the Assyrian and finished by the Babylonian Emperours Because in the night b Or in a night suddenly and unexpectedly for Men sleep securely in the Night and therefore the Evils which then overtake them are most terrible to them Ar c The chief City of Moab Numb 21. 28. Deut. 2. 9. of Moab is laid waste and ‖ Or cut off brought to silence d Or rather is cut off as the Word oft signifies as Ier. 47. 5. Hos. 10. 9 15. and elsewhere because in the night Kir e Another eminent City of Moab called more largely and fully Kir-heres and Kir-Haresheth Isa. 16. 7 11. Ier. 48. 31 36. of Moab is laid waste and brought to silence 2 He is gone up to Bajith f Which signifies an house It is supposed to be the Name of a Place so called from some eminent House or Temple of their Idols which was in it It is called more fully Beth-baal-meon that is The house of Baals habitation Ios. 13. 17. and to Dibon g Another City of Moab as is manifest from Ier. 48. 18 22. where also was their other eminent High places To these two Places they used to resort in case of great Difficulties and Troubles the high places to weep h To offer their Supplications with Tears to their Idols for help Moab shall howl over Nebo and over Medeba i Two considerable Cities anciently belonging to the Moabites from whom they were taken by the Amorites and from them by the Israelites and possessed by the Reubenites Numb 21. 30. 32. 3 38. but were as it seems recovered by the Moabites in whose hands they now were as is evident for Nebo Ier. 48. 1 22. and for Medeba from this Text. * Jer. 47. 5. 48. 37 38. Ezek. 7. 18. on all their heads shall be baldness and every beard cut off k The Hair of their Heads and Beards which was their Ornament was shaved as was usual in great Mournings as hath been oft observed upon diâ—…ers preceding Texts See on Levit. 19. 27 28. 21. 5. 3 In their streets they shall gird themselves with sack-cloth l This was another Practice of Mourners on the tops of their houses m Which were made flat Deut. 22. 8. to which men used to go up either to walk or to cry to God in Heaven or to Men for Help and in their streets n Publickly without shame whereas in ordinary Sorrows men are wont to seek secret Places for their Mourning every one shall howl †Heb. descending into weeping or coming down with weeping weeping abundantly 4 And Heshbon shall cry and Elealeh o Two other Moabitish Cities of which see Numb 21. 25 26. 32. 3. 37. their voice shall be heard even unto Jahaz p Another City in the utmost Borders of Moah Numb 21. 23. called also Iahazah Ios. 21. 36. therefore the armed souldiers q Who should be and use to be the most couragious of Moab shall cry out his life shall be grievous unto him r The Moabites shall generally long for death to free themselves from those dreadful Calamities which they perceive unavoidably coming upon them 5 My heart shall cry out for Moab s Their Destruction approaching is so dreadful that although they are a most vile Nation and by their implacable Enmity against God and his People do abundantly deserve it yet the Respect which I have to Humane Nature fills me with Horrour at the very thoughts of it Compare Isa. 16. 11. ‖ Or to the borders thereof even to Zoar as an heisâ—…r his fugitives t Or his bars as others render it and as this Word is frequently taken as Exod. 26. 26 27. Psal. 107 16. c. whereby he may understand their valiant Men or their Princes and Rulers who as they are called the shields of the earth Psal. 47. 9. because like Shields they do or should defend their People so for the same reason they may be called bars because Bars are the Strength of the Gates of Cities or Castles and therefore are mentioned as such Psal. 147. 13. Prov. 18. 19. Ier. 51. 30. shall flee unto Zoar u Or shall cry unto Zoar either shall cry as they go along the way even till they come to Zoar or shall cry so as they may be heard to Zoar which may easily be understood out of the foregoing Verse Zoar was a Town bordering upon Moab of which see â—…en 19. 20 21 22. Deut. 34. 3. an * Heb. breaking heifer of three years old x Which some understand of the City of Zoar so called for her Strength and Wantonness But such a Description of Zoar seems very improper and impertinent in this place The Words therefore are to be translated here as they are by our Translators Ier. 48. 34. as an heifer of three years old and so they belong to their Cry and signifie that it is strong and loud like that of such an Heifer for by the mounting up of Luhith with weeping shall they go it up for in the way of Horonaim they shall raise up a cry y He signifies that the Cry should be universal in all Places where they come and reaching from one side of the Country to another Of Luhith see Ier. 48. 4 5. of †Jer 48. 5. 34. destruction z Such a Cry as men send forth when they are just falling into the Pit of Destruction 6 For the waters a Either 1. properly they shall be dried up or 2. figuratively the Waterish Grounds as waters seem to be taken Eccles. 11. 1. Isa. 32. 20. These being very fruitful are commonly most inhabited and cultivated but now they also and much more the dry and barren Grounds shall be desolate and without Inhabitant of Nimrim shall be †Heb. desolations desolate for the hay is
And particularly the Captivity of the Iews in Babylon and their Deliverance out of it is largely expressed by this very Similitude Ezek. 37. 11 c. together with my dead body l As I my self who am one of your number and of these Dead men shall live again You shall be delivered together with me Which he might add to meet with an Objection for they might think that God would take some special Care of this Holy Prophet and would preserve him when they should be destroyed No saith he As I am at present like a dead Carkass no less than you so you shall be restored to Life no less than I. If the Supplement of our Translation seems to be too liberal it may be rendred to the same purpose as my body the Particle as being oft understood as I have divers times observed As my dead Body shall rise so shall theirs also we are equally dead and shall equally live again shall they arise m Unto Life as appears from the former Clause awake n Out of your sleep even the sleep of death as it is called Psal. 13. 3. Death being oft compared to a Sleep as Ioh. 11. 11. Act. 7. 60. and Restauration to Life unto awaking as 2 Kings 4. 31. and sing ye that dwell in the dust o You that are dead and buried in the Dust as the Dead are said to sleep in the dust Dan. 12. 2. for thy dew p The Favour and Blessing of God upon thee which is oft compared to the dew as Hos. 14. 5. Mich. 5. 7. The Pronoun thy is here taken not efficiently but objectively as thy curse Gen. 27. 13. is the Curse coming upon thee is as the dew of herbs q Which gently refresheth and reviveth them and maketh them to grow and flourish and the earth shall cast out the dead r. qAs an abortive Birth is cast out of the Womb to which the Grave is compared Iob 1. 21. But because the Verb here used doth not signifie to cast out but to cast down which seems not proper here these Words may be and are both by ancient and later Interpreters rendred otherwise and thou wilt cast down the land of the giants or of the violent ones of the proud and potent Tyrants of the World For the Word here rendred dead is elsewhere rendred giants as 2 Sam. 21. 16. 18. See also on Iob 26. 5. Prov. 9. 18. 21. 16. But then the Words seem to be better rendred and thou wilt cast the giants down to the ground Either 1. thou O God who is oft understood in such Cases or rather 2. thou O my People to whom he speaks in the foregoing Clauses of the Verse thy dead body and thy dew and here continueth his Speech thou wilt or shalt cast c. thou shalt subdue even thy most Giant-like and mighty Enemies Which though it be properly God's Work the Church is oft said to do because she by her Prayers engageth God to do it And so as the former Clauses of the Verse speak of the Deliverance and Prosperity of God's Church and People so this Clause speaks of the Destruction of their Enemies which usually accompanieth it 20 Come my people s Having foretold the wonderful Deliverance and great Happiness of God's People and the utter Destruction of their Enemies lest they should think they were now entring into the possession of this Felicity he adds what here follows and intimates that for the present they were to expect Storms and to prepare for them and patiently to wait God's time for the Accomplishment of so great a Mercy enter thou into thy chambers and shut thy doors about thee t Withdraw thy self from the Company and Conversation of the Wicked World lest partaking with them in their Sins thou dost also partake of their Plagues pour out thy Prayers to God in thy Closet as this may be explained by comparing Mat. 6. 6. put thy self under the protection of my Providence and Grace by Faith and Prayer He alludes to the common practice of Men who when there are Storms or Dangers abroad betake themselves into their own Houses or Chambers for safety or as some think to that History Exod. 9. 19 20. or to that Command of not going out of their houses Exod. 12. 22. or to the like Charge given to Rohab as the Condition of her Preservation Ios. 2. hide thy self as it were * Psal. 30. 5. Chap. 54. 7 8. 2 Cor. 4. 17. for a little moment u Whereby he intimates that all their Afflictions how long and tedious soever they may seem are but short and momentary in comparison of that Happiness which is reserved for them until the indignation x The dreadful Effects of God's Anger those sore Judgments of God mentioned in the following Verse be overpast 21 For behold the LORD * Mic. 1. 3. cometh out of his place y Cometh down from Heaven which God in Scripture is frequently said to do when he undertaketh any great and glorious Work either of Delivering his People or of Destroying their Enemies The Speech is borrowed from the manner of Princes who come out of their Palaces either to fit in Judgment or to fight against their Enemies which is the Case here to punish the inhabitants of the earth z All the Enemies of God and of his People for these are here opposed to God's People Therefore take heed you be not found in the number of them for their iniquity the earth also shall disclose her †Heb. bloods blood and shall no more cover her slain a The innocent Blood which hath been spilled upon the Earth shall be brought to light and shall be severely revenged upon the Murderers For the Phrase see on Gen. 4. 10. Iob 16. 18. Ezek. 24. â—… CHAP. XXVII IN that day the LORD with his sore and great and strong sword shall punish Leviathan a What kind of Creature the Leviathan is see in my Notes on Iob 41. 1 c. Whence it is evident that it was a very great and terrible Sea-monster But here it is certain that the Expression is metaphorical and that by this Leviathan Serpent and Dragon for all signifie the same thing he understands some very powerful Enemy or Enemies for the Singular Number may be here put for the Plural as it is in many other places of God and of his Church or People which may well be called by these Names partly for their great Might and partly for the great Terrour and Destruction which they cause upon the Earth as the Leviathan doth in the Sea He seems to have a special respect to some particular Enemy and Oppressor of God's People either the Assyrian Emperour who now was so or rather the Babylonian who should be so Some understand this of the Devil But although it may be applied to him in a mystical sence it seems to be literally meant of some
rivers of water in a dry place g No less refreshing and acceptable shall this King and his Princes be to their Subjects as the shadow of a †Heb. heavy great rock in a weary land h In a dry and scorched Country which is called weary here as also Psal. 63. 1. Metonymically because it makes Travellers weary as death is called pale in other Authors because it makes men's Faces pale 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken i This is meant Either 1. of the Princes or Magistrates who are instead of Eyes and Ears both to the King and to the People who by their office are to see and observe all things and to hear all Causes These saith he shall not shut their Eyes nor suffer them to be blinded with Gifts to favour a rich Man in an unjust Cause they shall not shut their Ears against the Complaints of the poor oppressed Ones as wicked Princes commonly do Or 2. of the People they shall not shut their Eyes and Ears against the good Counsels and Examples of their Religious King and Rulers as they have done formerly Both Princes and People shall be reformed This was done in some poor measure in Hezekiah's time but far more fully and eminently in the days of the Messiah who by his grace changeth Men's Hearts and cureth them of that wilful and obstinate Blindness whereof they had been Guilty before Which clearly sheweth That this Prophecy looks through Hezekiah unto Christ. And the like may be said of the following Verse 4. The heart also of the †Heb. hasty rash k Who were hasty and heady in judging of Things which is an Argument of Ignorance and Folly shall understand knowledge l Shall become more knowing and considerate in their Judgments and Actions and the tongue of the stammerers m That used to speak of the Things of God darkly and doubtfully and unwillingly As Men's Understandings shall then be enlightned so their Speech shall be reformed Which though it was in part fulfilled in Hezekiah this Reformation being effected in some measure by his Counsel and Example and by the powerful Preaching of the Levites whom he excited and encouraged to Teach the good knowledge of the Lord as is said 2 Chron. 30. 22. yet was truly and fully accomplished onely by Christ who wrought this wonderful Change in an innumerable company both of Iews and Gentiles shall be ready to speak ‖ Or elegantly plainly 5. The vile person n Base and worthless Men. Heb. the fool which in Scripture-use commonly signifies a wicked Man shall be no more called ‖ Or honourable liberal o Or Noble or a Prince or Lord as this word is used Psal. 118. 9. and 146. 3. and elsewhere The Sence of the place â—…s Either 1. Unworthy Men shall not be advanced to places of Honour and Power as the Seventy and some others understand it for to be called is oft put in Scripture for to be as hath been frequently observed Or 2. vicious and worthless Persons shall no longer be reputed Honourable and Vertuous because of their high and honourable Places as commonly they are under wicked Princes by means of Flatterers but Wickedness shall be discovered and punished wheresoever it is and Vertue shall be manifested and rewarded and all things shall be Managed with sincerity and simplicity Which was eminently fulfilled under the Gospel by the Preaching whereof and by Christ's Spirit Hypocrites are detected and Men are enabled to discern between Good and Evil both Persons and Things nor the churl p The fordid and covetous Man which is a great Vice in any Man but especially in Magistrates who therefore must be Men hating covetousness Exod. 18. 21. But under this one Vice all Vices are understood by a Synecdoche very frequent in Scripture and in other Authors as under the opposite Vertue of bountifulness all Vices are comprehended said to be bountiful 6. For the vile person will speak villany q So this is a reason of the Assertion ver 5. either thus Such shal not be Advanced to Places of Trust and Dignity for if they were they would abuse them by unjust Sentences and Practises Or thus Men shall no longer be miscalled for every one will discover what he is by his Words and Actions which also shall be narrowly observed But these and the following Words are and may be otherwise rendred But as this Particle oft signifies he shall be called or said to be which words are easily understood out of the former Verse as is very frequent in Scripture a fool who which relative Particle is understood in very many places shall speak villany and whose heart shall work iniquity c. and his heart will work iniquity r He will from time to time be devising Wickedness that he may Execute it when he hath opportunity to practise hypocrisy s To do bad things â—…t with a pretence of Religion and Justice which he shall use to keep himself from the dis-favour of his Prince and from the lash of the Law Or to practise prophaneness or wickedness as this Word at least sometimes seems to signify and to utter errour against the LORD t To pass unâ—…ust Sentences which is directly contrary to the Will and Command of God to make empty the soul of the hungry and he will cause the drink of the thirsty to fail u Whereby they take away the Bread and Drink of the Poor and give it to their rich Oppressors 7. The instruments also of the churl are evil x Heb. The vessels c. which is a Word of a very general Signification among the Hebrews and signifies any person or thing which is employed in a Man's use and service I say person for the name of vessel is given to such Persons as are instrumental to another as to the Babylonians who were God's instruments in executing His Vengeance Isa. 13. 5. to God's Ministers Act. 9. 15. 2 Cor. 4. 5. and to useful Christians 2 Tim. 2. 20. and to Wives 1 Pet. 3. 7. And so it may here note That such covetous or wicked Princes most willingly chuse and employ wicked Men in their Affairs because such Men will without any regard to Conscience or Justice serve all their exorbitant Desires or Lusts. But withal it seems to include his Counsels and Practices and Arts which are here declared to be generally Evil. But this Verse is and may be otherwise rendred as the former was And repeat he shall be called a churl as indeed he is one whose instruments are evil and who deviseth c. Which agrees with the order of the Words in the Hebrew Text and with the order of the foregoing Verses For as he speaks of the vile person and of the churl ver 5. So he gives a Description of the vile Person ver 6. 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
q The sence is either 1. Bring out of Captivity my people who were blind and deaf but now have their eyes and ears opened by my grace So this verse relates to the foregoing passages Or rather 2. O ye Idolatrous Gentiles produce or bring forth your false Gods which have eyes but see not and ears but hear not as is said Psal. 115. 5 6. So this verse belongs to the following context in which God reneweth his contest with Idols which in this verse he calleth blind and in the next verse proveth them so to be 9 Let all the Nations be gathered together and let the people be assembled r To plead the cause of their Idols with me * Chap. 41. 21. 22. who among them can declare this s This wonderful work of mine in bringing my people out of Captivity which I have already foretold and shall further declare and that so exactly that I shall name the person by whom this work shall be begun even Cyrus who is yet unborn and shall be so for above 200 years let any of your Heathen Gods do the like and shew us former things t Not things already past but such things as shall happen long before the return from the Captivity which yet your blind Idols cannot foresee See on Isa. 41. 22. let them bring forth their witnesses u Who can testify the truth and certainty of any such predictions of theirs that they may be justified x That they may be owned for true Gods which in that case I allow them to expect But of this argument see on Isa. 41. 22 23. or let them hear and say It is truth y Or if they can produce no evidence of any such thing as I am well assured that they cannot let them be silent and hear me and my witnesses as it follows in the next verse and let them confess that what I say is truth that I onely am the true God and that they are but vanity and falshood 10 Ye are my witnesses z They can produce no witnesses for themselves but you my people are able to witness for me that I have given you many plain demonstrations of my certain foreknowledge of future events by my predictions and promises delivered to you from time to time saith the LORD and my servant whom I have chosen a Either 1. Isaiah and other Prophets the singular word being put Collectively Or 2. Cyrus who is an eminent instance and proof of Gods foreknowledge Or 3. the Messiah as not onely Christians but even the Chaldee Paraphrast understands it who is called by this very title Isa. 42. 1. who also is the most eminent witness in this cause and that both passively as he and the time and place and other circumstances of his birth and life and death were particularly foretold by God in Scripture and actively as many future things were foretold by Christ of which we have many examples in the New Testament that ye may know and believe me and understand that I am he b He of whom the present dispute is or he whom I have affirmed my self to be That I onely am that true God whom we are now seeking in this debate * Chap. 41. 4. 44. 8. before me there was ‖ Or nothing formed of God no God formed neither shall there be after me c The Gods of the Heathens neither had a being before me nor shall continue after me Wherein more is understood than is expressed That whereas the Lord is God from everlasting to everlasting these false pretenders to the Deity are but of yesterday and shall shortly be abolished And withal he calleth them Formed Gods in way of contempt and to shew the ridiculousness of their pretence to the Divinity which are formed by the hands of men 11 I even I * Chap. 45. 21 Hos. 13. 4. am the LORD and besides me there is no saviour d That can and doth save his Worshippers Whereby he implies that the false Gods were not onely weak and unable to save their people but also were the destroyers of their people as being the great cause of their ruine 12 I have declared and have saved e I first foretold your deliverance and then effected it and I have shewed f I foretold it This branch he repeated because this is the principal argument used here and Chapter 41. to determine this controversy between God and Idols * Deut. 32. 12. when there was no strange god among you g And this I did when you did not worship any Idols and therefore it could not be pretended that you had this knowledge from them therefore ye are my witnesses saith the LORD that I am God 13 Yea †Heb. from the day before the day was h Before all time Or which is all one from all eternity Or Since the day was Since the Beginning of time and things in all ages since the creation of the world I am he i I am God and I have proved my self to be so and there is none k None of those which are called Gods that can deliver out of my hand l That can save them whom I will destroy Therefore they are impotent and consequently no Gods I will work and who shall †Heb. turn it back * Job 9. 12. Chap. 14. 27. 46. 10. let it m Nor can they hinder me in any other work which I resolve to do 14 Thus saith the LORD your Redeemer the holy One of Israel For your sake I have sent to Babylon n I have sent Cyrus and the Medes and Persians with him to war against Babylon to this very end and purpose that he might deliver you out of captivity and restore you to your Land according to my promise and have brought down o From that height of Power and glory to which they were advanced all their †Heb. barreâ—… nobles p Their Princes and great Commanders who as they are called Shields Psal. 47. 9. So here they are called Bars for the same reason because of that strength and defence which they give to their People and the Caldeans q The common People of Chaldaea together with their great men who had Palaces in Babylon whose cry is in the ships r Who make fearful outcries as they flee away from the Persians in Ships which they had opportunity to do because of their two great and famous Rivers Euphrates and Tigris and the several branches of them 15. I am the LORD your holy One s The holy One of Israel as he frequently stileth himself who sanctify and glorify my self in this and such other glorious Works with respect to you or for your benefit the creator of Israel your king 16 Thus saith the LORD which * Exod. 14. 22. Chap. 51. 10. maketh a way in the Sea and a * Josh.
him and be regenerated and adopted by him into the number of his Children and of the Children of God Ioh. 1. 12. Heb. 2. 10 13 14. for he was cut off h To wit by a violent death And this may be added as a reason both of his exaltation and of the blessing of a numerous posterity conferred upon him because he was willing to be cut off for the transgression of his People and as it followeth v. 10. made his soul an offering for sin Christs death being elsewhere declared to be the only way and necessary means of obtaining both these ends Luk. 24. 26 46. Ioh 12. 24 32 33. Philip. 2. 8 9. But these words may be rendred although he was cut off to fignifie that his death should not hinder these glorious effects out of the land of the living for the transgression of my people †Heb. was the stroke upon him was he stricken i This is repeated again as it was fit it should be to prevent mens mistakes about and stumbling at the death of Christ and to assure them that Christ did not die for his own sins but only for the sins and salvation of his People â—… These words are understood either 1. Of Christs Humiliation or Suffering and then the words are to be thus rendred He was taken away to wit out of this Life as this word is used Psal. 31. 13. Prov. 1. 19. and elsewhere he was put to death by distress or violence or tyranny as this word is used with this Preposition before it Psal. 107. 39. and judgment by oppression and violence under a form and pretence of Justice Or rather 2. Of Christs Exaltation because of the following clause which is not unseasonably mentioned in the midst of his Sufferings to take off the scandal which might have arisen from Christs Sufferings if there had not been a prospect and assurance of his victoriousness over them and his Glory after them and so the words may be rendered He was taken up or taken away freed or delivered from prison i. e. from the Grave which being called an house Job 30. 23. and a pit in which men are shut up Psal. 69. 15. may fitly be called a prison or from distress or affliction or oppression from the power and malice of his Enemies and from the torments of his own Soul arising from the sense of Mens sins and Gods displeasure and from judgment i. e. from all the sufferings and punishments inflicted upon him either by the unrighteous judgment of men or by the just judgment of God punishing him for those sins which he had voluntarily taken upon himself or which is the same thing from the sentence of Condemnation and all the effects of it for in this sense judgment is very commonly taken both in Scripture and other Authors 9 And he made his grave with the wicked k And although he did not die for his own but only for his Peoples sins yet he was willing to die like a malefactor or like a sinner as all other men are and to be put into the grave as they used to be which was a farther degree of his Humiliation He saith he made his Grave because this was Christs own act and he willingly yielded up himself to death and burial And that which follows with the wicked doth not note the sameness of place as if he should be buried in the same Grave with other malefactors but the sameness of condition as when David prayeth Psal. 26. 9. Gather not my soul to wit by death with sinners he doth not mean it of the same Grave but of the same state of the dead and with the rich l This passage is thought by many to signifie that Christ should be buried in the Sepulchre of Ioseph who is said to be both rich Mat. 27. 57. and honourable Mark 15. 43. which they conceive to be intimated as a token of Favour and Honour shewed to him Which to me seems not probable partly because this disagrees with the former clause which confefsedly speaks of the dishonour which was done to him and partly because the burial of Christ whatsoever Circumstances it was attended with is ever mentioned in Scripture as a part of his Humiliation Act. 2. 24. 27. And it seems more reasonable and more agreeable to the usage of Holy Scripture that this clause should design the same thing with the former and that by rich he means the same persons whom he now called wicked not as if all rich men were or must needs be wicked but because for the most part they are so upon which ground riches and rich men do commonly pass under an ill name in Scripture of which see Psal. 37. 16. 49. 6. Luk. 6. 24. 18. 24. Iam. 1. 11. 5. 1. in his †Heb. deaths death m Heb. in or at or after as this particle is frequently taken as hath been already noted his deaths for Christs death might well be called deaths in the plural number because he underwent many kinds of death and many deadly dangers and pains which are frequently called by the name of death in Scripture of which instances have been formerly given and he might say with no less truth than Paul did 1 Cor. 15. 31. I die daily and 2 Cor. 11. 23. I was in deaths oft because he had done no violence neither was any * 1 Pet. 2. 22 1 Ioh. 3. 5. deceit in his mouth n This some suppose to be added as a reason of the last branch of the foregoing clause why God so over-ruled matters by his providence that Christ should not be buried in the same Grave or in the same ignominious manner as malefactors were but in a more honourable manner in Iosephs own Tomb. But the last part of the foregoing clause cannot without violence be pulled asunder from the former wherewith it is so closely joined not only by a Conjunction copulative and but also by being under the government of the same Verb And therefore this latter clause of the verse if thus rendred must be added as the reason of what is said to be done in the former And so the sense of the place may be thus conceived This was all the reward of the unspotted Innocency of all his words and actions to be thus ignominiously used But these words may well be and are otherwise reâ—…dred both by Jewish and Christian Interpreters either thus although he had done c. or rather thus not for as these two same particles placed in the very same order are rendred by our Translator and others Iob 16. 17. any violence or injury or iniquity which he had done nor for any deceit which was in his mouth not for his own sins but as hath been said before for his Peoples â—…ins In which Translation there is nothing supplied but what is most frequent in Scripture use 10 Yet it pleased the LORD to bruise him o But although
he was perfectly innocent it pleased God for other just and wise Reasons to punish him he hath put him to grief p God was the principal cause of all his sorrows and sufferings although mens sins were the deserving cause ‖ Or when his soul shall make an offering †If thou shalt make his soul sin 2 Cor. 5. 21. 1 Pet. 2. 24. when thou shalt make his soul an offering for sin q When thou O God shalt make or have made thy Son a Sacrifice by giving him up to death for the attonement of mens sins His Soul is here put for his Life or for himself or his whole humane nature which was sacrificed his Soul being tormented with the sense of Gods Wrath and his Body crucified and Soul and Body separated by Death Or the words may be rendred When his soul shall make or have made itself an offering for sin whereby it may be implied that he did not lay down his Life by force but willingly he shall see his seed r His death shall be glorious to himself and highly beneficial to others for he shall have a numerous issue of Believers reconciled to God and saved by his death he shall prolong his days s He shall be raised to immortal Life and shall live and reign with God for ever he shall die no more Rom. 6. 9. and of his Kingdom there shall be no end Luk. 1. 33. and the pleasure of the LORD shall prosper in his hand t Gods gracious decree for the redemption and Salvation of Mankind shall be effectually carried on by his Ministry and Mediation 11 He shall see u He shall receive or enjoy as this word commonly signifies of the travel of his soul x The comfortable and blessed fruit of all his hard labours and grievous sufferings and shall be satisfied y He shall esteem his own and his Fathers Glory and the Salvation of his People an abundant recompence for all his Sufferings by his knowledg z Either 1. Actively by that knowledg of Gods Will and of the way of Salvation which is in him in its highest perfection and which by him is revealed unto men and by his Spirit is imprinted in the Minds and Hearts of his People so as to produce Faith and Obedience in them Or 2. Passively by the knowledg of him as my fear and thy fear are put for the fear of me and of thee Psal. 5. 7. Ier. 32. 40. Knowledg being here as it is most frequently in Scripture taken practically for that kind of Knowledge which worketh Faith and Love and Obedience to him So the sense is the same in both cases shall * Ch. 42. 1. 49. 3. my righteous servant a Which title is here given to Christ partly to vindicate him from those false imputations of wickedness which were fastened upon him by his Adversaries and which found the more belief because of his most grievous and unexampled Sufferings both from God and Men and partly to shew his fitness for this great work of justifying sinners because he was exactly holy and harmless and undefiled Heb. 7. 26. and fulfilled all righteousness according to his duty Mat. 3. 15. and therefore his person and performance must needs be acceptable to God and effectual for the justification of his People which was the great design of his coming into the World justifie b Acquit them from the guilt of their sins and all the dreadful consequences thereof For Iustification is here opposed to condemnation as appears from the following clause and from many other passages in this Chapter and as it is used in all places of Scripture one or two at most excepted where it is mentioned And Christ is said to justifie sinners meritoriously because he purchaseth and procureth it for us as God the Father is commonly said to do it authoritatively because he accepted the price paid by Christ for it and the pronunciation of the sentence of Absolution is referred to him in the Gospel Dispensation many c Which word is seasonably added partly by way of Restriction to shew that Christ will not justifie all but only such as believe in him and obey him and partly by way of Amplification to declare that this blessed priviledge shall not now be as hitherto it had in a manner been confined to Iudoea and the Jews but shall be conferred upon an innumerable company of all the Nations of the World for he shall bear their iniquities d For he shall satisfie the Justice and Law of God for them by bearing the punishments due to their sins and therefore by the principles of Reason and Justice they must be justified or acquitted otherwise the same debt should be twice required and paid 12 Therefore will I e God the Father the spectator and Judge of the Action or Combat divide him f Give him his share Or impart or give to him for this word is oft used without respect to any distribution or division as Deut. 4. 19. 29. 26. and elsewhere a portion g Which is very commodiously supplied out of the next clause where a word which answers to it the spoil is expressed with the great h Or among the great such as the great and mighty Potentates of the World use to have after a sharp Combat and a glorious Victory Though he be a very mean and obscure person as to his extraction and outward condition in the World yet he shall attain to as great a pitch of the Glory as the greatest Monarchs enjoy and he shall divide the spoil with the strong i The same thing is repeated in other words after the manner of prophetical Writers The sense of both clauses is That God will give him and he shall receive great and happy success in his glorious undertaking he shall conquer all his Enemies and lead Captivity Captive as is said Eph. 4. 8. and set up his universal and everlasting Kingdom in the World because he hath poured out his soul unto death k Because he willingly laid down his Life in Obedience to Gods Command Ioh. 10. 17 18. and in order to the Redemption of Mankind Death is here called a pouring out of the Soul or Life either because the Soul or Life which in living men is contained in the body is turned out of the Body by Death or to signifie the manner of Christs Death that it should be with the shedding of his Blood in which the Life of Man consists Levit. 17. 11 14. and he * Mar. 15. 28. Luk. 22. 37. was numbred with the transgressors l He was willing for Gods Glory and for Mans Good to be reproached and punished like a Malefactor in the same manner and place and betwixt two of them as is noted with reference to this place Mark 15. 27 28. and he bare the sin of many m Which was said v. 11.
h In their Graves which are not unfitly called their Beds or sleepping Houses as their death is commonly called sleep in Scripture each one walking i Or that walketh or did walk i. e. live ‖ Or before him in his uprightness k In a sincere and faithful discharge of his duties to God and Men. Or before him i. e. before God according to the usual Phrase of Scripture as Gen. 17. 1. 1 Kin. 2. 4. 8. 25. For God is oft understood where he is not expressed but only designed by this or the like pronoun as Gen. 15. 13. and elsewhere 3 But draw near hither l To Gods Tribunal to answer for your selves and to hear what I have to say against you and to receive your sentence ye sons of the sorceress m Not by propagation but by imitation such being frequently called a Mansor Womans Sons that learn their Art or follow their Example you Sorcerers either properly or Metaphorically so called for the Jews were guilty of it both ways the seed of the Adulteress and the whore n Not the genuine Children of Abraham as you pretend and boast but begotten in Fornication upon a common Whore Which is not to be understood properly but figuratively because their dispositions and carriages were far more sutable to a bastardly brood than to Abraham's Seed 4 Against whom do ye sport your selves o Consider whom it is that you mock and scoff when you deride Gods Prophets as they did Isa. 28. 14 22. and know that it is not so much Men that you abuse as God whose Cause they plead and in whose name they speak against whom make ye a wide mouth and draw out the tongue p These are the known and common gestures of Mockers of which see Iob 16. 10. Psal. 22. 7. 35. 21. are ye not children of transgression a seed of falshood q Either an adulterous brood as was said before or a Generation of Liars whose practices grosly contradict your principles and professions who deal deceitfully and perfidiously both with God and with Men. 5 Enflaming your selves †Heb. with gods or among the oaks with idols r Heb. being enflamed c. lusting after them and mad upon them as the Phrase is Ier. 50. 38. fervent both in making and in worshipping of them as was observed Isa. 44. 12 c. It is a Metaphor borrowed from Whoredom to which Idolatry is oft compared * 2 Kin. 16. 4. under every green tree s Wheresoever you see an Idol erected which was commonly done in Groves or under great and shady trees which both defended the Worshippers from the heat of the Sun and were supposed to strike them with a kind of sacred Horrour and Reverence See on Deut. 12. 2. 2. Kin. 16. 4. 17. 10. * Ezek. 16. 20. 20. 26. slaying the children t In way of Sacrifice to their Idols after the manner of the barbarous Heathens of which see on Lev. 18. 21. Deut. 12. 31. 2 Kin. 21. 6. 23. 10. in the valleys u Or besides the brooks which run in valleys which was most commodious for such bloody work He seems to allude to the valley of Hinnom in which these cruelties were practised Ier. 7. 31. through which also the Brook Kidron is supposed to have run under the clifts of the rocks x Which they chose either for shade or for those dark vaults and hollow places which were either by Nature or Art made in rocks and which were convenient for and frequently appointed to idolatrous uses 6 Among the smooth stones of the stream is thy portion y Thou hast chosen for thy portion those Idols which were either made of those smooth stones which were cast up by Rivers or which were worshipped upon Altars made of such stones or which were worshipped by the sides of Brooks or Rivers where such smooth stones commonly lie they are thy lot z Thou hast forsaken me and chosen Idols for the great object of thy Worship and Trust. even to them hast thou poured a drink-offering thou hast offered a meat-offering a For the Devil is Gods Ape and Idolaters used the same Rites and offerings in the Worship of Idols which God had prescribed in his own Numb 15. 4 c. Should I receive comfort in these b Should I be pleased with such a people and such Actions Must I not needs be highly provoked and shew my displeasure by an exemplary punishment of such wicked and foolish Actions This is an usual Figure called Meiosis or Litotes when less is said and more is understood 7 * Ezek 16. 16 25. Upon a lofty and high mountain c In high places which were much used for religious Worship both by Israelites and by Heathens hast thou set thy bed d Thine Altar as appears from the Sacrifice here following in which thou didst commit spiritual Whoredom with Idols Compare Ezek. 23 17 41. even thither wentest thou up to offer sacrifice 8 Behind * Ezek. 8. 10. 23. 14. the doors also and the posts e Which by a Figure called Hendiaduo may be put for the door-posts as it is expressed Deut. 11. 20. Behind the posts of the doors of thine House where the Heathens are said to have placed their tutelary gods to whose protection they committed themselves and their Houses that so they might have their Eyes and Minds upon them whensoever they went out or came in Here also the Israelites might put them in some close corner that they might keep them secret it being opprobrious and oft times dangerous for them to worship Idols hast thou set up thy remembrance f Those Images or Monuments and tokens which thou didst make and set up there as remembrances of those Idol-gods whom they represented or to whom they belonged He saith thy remembrance in opposition to Gods remembrances or to that Writing of Gods Law upon their door-posts which God prescribed to keep him and his Law in their remembrance Deut. 6. 9. 11. 20. for thou hast discovered thy self to another than me f Thou hast uncovered thy nakedness i. e. prostituted thy Body as that Phrase commonly signifies to others besides me thine Husband Heb. from with me departing from me or as it were rising out of my Bed thou hast uncovered or prostituted thy self to others like an impudent and insatiable strumpet and art gone up g Into the Adulterous Bed as this very word is used Gen. 49. 4. thou hast enlarged thy bed h That it might receive many Adulterers together Thou hast multiplied thine Idols and Altars and ‖ Or hewed it for thy self larger than theirs made a covenant with them i Thou hast covenanted to serve them and to expect help from them But because the verb here used being thus put by itself never signifies to make a Covenant it seems to be
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
Prophet q Because he did discern and could discover things secret and unknown to others And these are the words Either First Of some later Sacred Writer which after Samuel's Death inserted this Verse Or Secondly Of Samuel who being probably 50 or 60 Years Old at the Writing of this Book and speaking of the state of things in his first Days might well call it before-time Or rather Thirdly Of Saul's Servant who might be now stricken in Years and might speak this either by his knowledge of what was in his Juvenile Years or upon the Information of his Father or Ancestors And so it is a fit Argument to perswade Saul to go to the Man of God that he might shew them their way and where the Asses were because he was likely to inform them for the Prophets were Anciently called Seers because they knew and could reveal hidden things And the meaning is that Anciently they were not Vulgarly called Prophets but Seers only whereas now and afterwards they were called Seers yet they were more commonly called Prophets was before time called a Seer r. 10 Then said Saul to his servant ‡ Heb. thy word is 〈◊〉 Well said come let us go so they went unto the city where the man of God was 11 ¶ And as they went up ‡ Heb. the ascent of 〈◊〉 city the hill to the city they found young maidens going out r i. e. Out of the City and down to the bottom of the Hill where the Fountain or River was to draw water and said unto them Is the Seer here 12 And they answered them and said He is behold he is before you make haste now for he came to day to the city s She so speaks though this was his own constant habitation because he had been travelling abroad possibly in his Circuit described 1 Sam. 7. 16 17. and was now returned to his own House in Ramah as he used to do and so she implies they come in a good and seasonable time to meet with him for there is a ‡ Or feast sacrifice t Otherwise Feast but it seems to be understood of a Sacrifice First Because so the Hebrew word signifies most properly and most frequently Secondly Because this Eating was in the High place which was the common place for Sacrifices but not for private Feasts Thirdly The Prophets presence was not so necessary for a Feast as for a Sacrifice of the people u So this Sacrifice is called because this was a publick Solemnity and possibly the New Moon when the People brought several Sacrifices to wit Peace-offerings whereof part fell to the Offerer's share and of these parts united together they here made a common Feast not without Samuel's direction who being forewarned the day before by God of Saul's coming made this Feast more Solemn for his entertainment v. 22 23 24. to day in the high place x Upon the Hill mentioned v. 11. and near the Altar which Samuel built for this kind of use 1 Sam. 7. 17. by Divine Dispensation as was there Noted Otherwise to Sacrifice in High places was forbidden by the Law after the Building of the Tabernacle 13 Assoon as ye be come into the city ye shall straightway find him y At Home and at leasure before he go up to the high place to eat z The Relicks of the Sacrifices according to the manner for the people will not eat until he come because he doth bless the sacrifice a i. e. Either First The Meat left of the Sacrifice which is the matter of the following Feast as this is commonly understood Or rather Secondly The Sacrifice it self for what reason is there to depart from the proper signification of the Word For that the Sacrifices under the Law were accompanied with Confession or Petition or Thanksgiving may be gathered from divers places of Scripture as Levit. 5. 5. and 16. 21. Numb 5. 7. Luk. 1. 10. And who so proper to perform this work as Samuel an eminent Prophet And the Blessing of this Sacrifice seems to have consisted both of Thanksgiving this being a Thank-Offering and of Prayer to God for his acceptance Psal. 20. 3. and afterwards they eat that be bidden Now therefore get ye up b With speed lest he be sat down before you come for about ‡ Heb. to day this time ye shall find him 14 And they went up into the city and when they were come into the city behold Samuel came out c Out of his own House just as they passed by against them for to go up to the high place 15 ¶ * Chap. 15. 1. Act. 13. 21. Now the LORD had ‡ Heb. uncoâ—…ered the ear â—…f Samuel told Samuel in his ear d i. e. Secretly a day before Saul came e That he might prepare himself for Saul's reception saying 16 To morrow about this time I will send thee a man f I will by my secret Providence so dispose of matters and of the Hearts of Saul and his Father that Saul shall come to thee though with another Design out of the land of Benjamin and thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines g For though they were now most pressed with the Ammonites as we read chap. 12. 12. yet they looked upon these as a Land-Flood which thâ—… hoped would be soon up and soon down again but the Philistines their constant inveterate and nearest Enemies they most dreaded And from these Saul did in some measure save them and should have saved them much more if his and the Peoples manifold Sins had not hindred it for I have looked upon my people h To wit with Compassion and Resolution to help them An usual Synecdoche because their cry i i. e. Their earnest Prayers to me for help is come unto me 17 And when Samuel saw Saul the LORD said unto him k In his Ear as before v. 15. by secret instinct so as none but he could hear it Behold the man whom I spake to thee of this same shall ‡ Heb. 〈◊〉 in c. reign over my people 18 Then Saul drew near to Samuel in the gate l The Gate either Frst Of Samuel's House But he was come out thence before v. 14. Or rather Secondly Of the City for the word Gate being put by its self according to reason and common use must be understood of the most eminent in its kind which the Gate of the City is And through this Gate Samuel seems now to have been passing to go to the High-Place which probably was without the City and there he makes a stand to hear what these Persons now approaching to him were about to speak and said Tell me I pray thee where the Seers house is 19 And Samuel answered Saul and said I am the Seer Go up before me
called is oft put for to be the city of the sun or as the Graecians call it Heliopolis which the Egyptians called On Gen. 41. 45. which was a very eminent City and a chief Seat of Idolatry being a City of Priests as Strabo reports and therefore its Conversion to the Faith was more wonderful shall be called the city ‖ 〈◊〉 of Heres 〈◊〉 of the sun of destruction 19 In that day shall there be an altar a For God's Worship not a Levitical but a Spiritual and Evangelical Altar as appears from hence because that was confined to one place Deut. 12. 13 14. The altar is put for the Worship of God as it is in many places both of the Old and New Testament And nothing is more common in the Prophets than to speak of Gospel-worship in the Phrases of the Law to the LORD in the midst of the land of Egypt and a pillar b A Monument of the True Religion Here also he alludes to the ancient Custom of erecting Pillars to God of which see Gen. 12. 7. 28. 18 c. Ios. 22. 10. 24. 26 27. at the border thereof c As before in the midst of it The meaning is There shall be Evidences of their Piety in all Places to the LORD 20 And * See Jos. â—… 20 21. 22. 27. d The Altar or Pillar last mentioned it shall be for a sign and for a witness unto the LORD e To testifie that they own the Lord for their God of hosts in the land of Egypt for they shall cry unto the LORD because of the oppressors f Being sorely distressed and finding the weakness of their Idols they shall turn unto the True God and he shall send them a Saviour and a great one g A great or mighty Saviour by a common Figure called Hendiaduo as a cloud and smoke is put for a smokie cloud Isa. 4. 5. or a Saviour and a Prince even Christ who is so called Act. 5. 31. as is evident from the whole Context which apparently speaks of Gospel-times And the emphatical Phrase here used directed them to look for an extraordinary Saviour and he shall deliver them 21 And the LORD shall be known to Egypt and the Egyptians shall know the LORD h Shall acknowledge and love and serve them for Words of Knowledge in Scripture commonly include Affection and Practice as hath been often observed in that day and shall do sacrifice and oblation i Shall worship God spiritually which yet is signified by Typical Phrases as it is Mal. 1. 11. and in many other Places yea they shall vow a vow unto the LORD and perform it k They shall not onely profess and promise Piety but shall seriously and diligently practice it 22 And the LORD shall smite Egypt he shall smite and heal it l God will afflict them by Oppressours v. 20. and otherwise and by those Afflictions he will convert and save them and they shall return even to the LORD and he shall be intreated of them and shall heal them 23 In that day * Ch. 11. 16. shall there be a high-way out of Egypt to Assyria and the Assyrian shall come into Epypt and the Egyptian into Assyria m They who were implacable Enemies one to another and both to the Church and People of God shall now be reconciled and united together in the Service of God and Love to his Church and the Egyptians shall serve n To wit the Lord who is easily understood from v. 21. 25. with the Assyrians 24 In that day shall Israel be the third o The third Party to wit in that sacred League whereby all of them oblige themselves to God with Egypt and with Assyria p These People are named because they were the most obstinate and malicious Enemies to God's Church and therefore in a special manner accursed by God but they are here put Syncchdochically for all the Gentiles even a blessing q This is peculiar to Israel who is not onely a third Party as the others are but is the most eminent and blessed of the three as being the Fountain or rather the Conduit-pipe by which the Blessing is conveyed to the other two because Christ was to be born of them and the Gospel-Church and Ordinances were first established among them and from them derived to the Gentiles in the midst of the land r Or of the earth Which may be added to imply that God's Blessing should be convey'd from and by Israel not onely to the Egyptians and the Assyrians but to all the Nations of the Earth in the midst of which the Land of Israel might well be said to lie Or of that land of which I am here speaking or the Singular Number being put for the Plural of those lands Egypt and Assyria between which Israel lay 25 Whom the LORD of hosts shall bless s Whom i. e. which People to wit Israel Egypt and Assyria expressed both in the foregoing Verse and in the following Clause of this Verse of whom he speaks as of one People in the Singular Number because they are all united into one Body and Church Or For or Because as this Particle is taken 1 Sam. 15. 15. and elsewhere the Lord of hosts shall bless him or them So this is added as a Reason why he said Israel should be a Blessing to them all saying Blessed be Egypt my people t This Title and those which follow that were peculiar to the People of Israel shall now be given to these and all other Nations of the World and Assyria the work of my hands and Israel mine inheritance CHAP. XX. IN the year that * 2 Kin. 18. 17. Tartan a A great Commander in Sennacherib's Army 2 Kings 18. 17. came unto Ashdod b An eminent and strong City of the Philistins Ios. 13. 3. 1 Sam. 5. 1. in the utmost part of the Land of Canaan towards Egypt when Sargon c What King of Assyria this was is much disputed It is well known and confessed that one and the same Person hath frequently several Names both in Scripture as hath been observed again and again and in other Authors And therefore this may be either 1. Salmaneser who when he took Samaria might also by Tartan take this Place or 2 Sennacherib who before he came to Ierusalem came up against and took all the fenced cities of Iudah 2 Kings 18. 13. of which Ashdod might be reckoned one as being in the Tribe of Iudah Ios. 13. 3. 15. 47. and taken by Hezekiah from the Philistins as it seems very probable from that Passage 2 Kings 18. 8. He smote the Philistins even unto Gaza and the borders thereof from the tower of the watchmen to the fenced city Or 3. Esarhadden Sennacherib's Son who by cutting off the first Letter is called Sarchedon Tobit 1. 21. and thence possibly by abbreviation
Sargon Who might do this thing in Hezekiah's time some years after his Father's Death and his coming to the Empire although it be not recorded in Scripture For no man doubts that there were many great Actions in those Times which are wholly omitted in the Sacred Writings the king of Assyria sent him and fought against Ashdod and took it 2 At the same time spake the LORD †Heb. by the hand of Isaiah by Isaiah the son of Amoz saying Go and loose d Ungird it and put it off the Antecedent put for the Consequent which is very usual as hath been often noted God would sometimes have his Prophets to add to their Word a visible Sign to awaken Peoples Minds to a more serious Consideration of the Matters proposed to them the saccloth e Either 1. his course and hairy Garment which the Prophets used to wear 2 Kings 1. 8. Zech. 13. 4. as many understand it But that is expressed by another Word in the places quoted and never to my knowledge by this Word Or 2. his mournful Habit which was commonly made of Saccloth and which he wore in token of his hearty grief for the great Calamities which were already come upon Israel and were either come or coming upon Iudah from off thy loins f Upon which the upper Garments were commonly girt 1 Kings 20. 32. 2 Kings 9. 1. and put off thy shoe from thy foot And he did so * Mich. 1. 8 11. walking naked g Not wholly naked which had been indecent and scandalous and withal very dangerous at least to do so for three years as he did v. 3. but without his upper Garment as slaves and prisoners used to do whose posture he was to represent v. 4. And so the word naked is used 1 Sam. 19. 24. 2 Sam. 6. 20. Ioh. 21. 7. Thus also men are said to be naked when they are ill-clothed as Iob 22. 6. Mat 25. 36. 1 Cor. 4. 11. Iames 2. 15. and bare-foot h After the manner of Mourners 2 Sam. 15. 30. and Captives Ier. 2. 25. 3 And the LORD said Like as my servant Isaiah hath walked naked and bare-foot three years i Not constantly but when he went abroad among the People to whom this was appointed for a Sign Some think it was only three days a day being usually put for a year in Prophetical Scriptures as Numb 14. 33 34. Ezek. 4. 4 5 6. But although a day be put for a year yet a year is never put for a day for a sign k Either 1. when this Judgment should come to wit three years after this Prophecy Or 2. how long it should continue for three years For some have observed that the Chaldeans spent so much time in Conquering Egypt and Ethiopia and wonder upon Egypt and upon Ethiopia 4 So shall the king of Assyria lead away l Like Beasts of which this Word is commonly used †Heb. the captivity of Egypt the Egyptians prisoners and the Ethiopians captives young and old naked and bare-foot even with their buttocks uncoverd m Having their Garments cut off by the middle to the discovery of their Buttocks and their Secret parts Compare 2 Sam. 10. 4. Isa. 47. 2. to the †Heb. nakedness shame of Egypt 5 And they n All they that shall trust to them and glory in them as appears from the following Words the Pronoun they being put Indifinitely here as it is Isa. 2. 19. and elsewhere But under this general expression the Israelites not onely are comprehended but seem to be principally intended because to them this Prophecy was delivered and they were eminently guilty of this Sin of which see Isa. 30. 2. 31. 1. shall be afraid and ashamed of Ethiopia their expectation and of Egypt their glory 6 And the inhabitants of this ‖ Or countrey isle o Of this Land in which the Prophet was and to whose Inhabitants these Words were uttered For the Title of Isles or Islands in Scripture is frequently given not onely to Lands encompased with the Sea but also to such Countries as lay upon the Sea-Coasts as Psal. 72. 10. Ezek. 26. 15 18. as Palestina or Canaan did yea to such Countries as are remote or separated from that place in or of which the Words are spoken as Esth. 10. 1. Isa. 24. 15. 42. 4 10 c. as Canaan was from Egypt or at least from Ethiopia Add to this that Canaan had some resemblance with an Isle either because it was almost incompassed with the Midland Sea on one side and with the Dead Sea and the Sea of Galilee or Tiberias and Iordan on the other side or because as Isles are separated from other Lands by the Sea so this Land and People were separated from all the rest of the World by God's special Providence and Presence and Worship shall say in that day Behold such is our expectation p So vain is our hope placed upon such a People as are unable to deliver themselves and much more to deliver us whither we flee for help q To whom we now and usualy trust for this was the common dissease of the People of Israel although Hezekiah was in a good measure free from it as we read 2 Kings 18. 5. to be delivered from the king of Assyria and how shall we escape r Either by their help who cannot defend our selves or by our own strength seeing they who were much more potent than we are could not escape CHAP. XXI THE burden of the desert of the sea a Of Babylon as is evident both from her destroyers the Medians v. 2. and especially from v. 9. where she is named She seems to be called Desert Prophetically to intimate that although she was now a most Popular City and Kingdom yet shortly she should be turned into a Desolate Wilderness as was threatned ch 13. 19. c. But the Word here rendred Desert sometime signifies a Plain as a very learned Interpreter hath observed and thus it most properly agrees to Babylon and the Land about it which Geographers note to be a very plain Country without any Considerable Mountains in it It is called the Desert of the Sea because it is scituate by the Sea as the Isles of the Sea Est. 10. 1. are those Countries which were beside the Sea And the Title of the Sea might well be given to the Waters of Babylon because of the great plenty and multitude of them the great Channel of Euphrates and the several lesser Channels cut out and the vast Lakes of Water in which respects it is said to sit upon many waters Ier. 51. 13. the Name of sea being given by the Hebrews to every great Collection of Waters As * Zech. 9 14. whirlewinds in the south b In those Parts which lay Southward from Iudea where there were many and great Desarts in which the Winds have greater force See Iob