other Idolatrous Nations as appears from 1 King 11. 2. Ezra 9. 2. Neb. 13. 23. so will the anger of the LORD be kindled against you and destroy thee suddenly 5 But thus shall ye deal with them ye shall * 〈◊〉 23. 24. destroy their altars and break down their †〈◊〉 or 〈◊〉 images and cut down their groves d Which Idolaters planted about the Temples and Altars of their Gods Hereby God designed to take away whatsoever might bring their Idolatry to remembrance or occasion the reviving of it and burn their graven images with fire 6 * 〈◊〉 14. 2. 〈◊〉 19. For thou art a holy people unto the LORD thy God * Exod. 1â—… 5. 〈◊〉 3. 2. 〈◊〉 2. 9. the LORD thy God hath chosen thee to be a special people unto himself above all the people that are upon the face of the earth 7 The LORD did not set his love upon you nor choose you because ye were moe in number than any people for ye were the sewest of all people e To wit at that time when God first declared his love to you and choice of you for his 〈◊〉 people which was done to Abraham For 〈◊〉 had but one Son concerned in this choice and covenant to wit 〈◊〉 and that was in his hundredth year and 〈◊〉 was 60 years old ere he had a Child and then had onely two Children and though Jacob had 12 Sons yet it was a long time ere they made any considerable increase Nor do we read of any great multiplication of them till after 〈◊〉 death Exod. 1. 6 â—… 8 But because the LORD loved you f i. e. Because it pleased him to love you it was his free choice without any cause or motive on your part Compare Deut. 10. 15. 1 Sam. 12. 22. 〈◊〉 44. 3. and because he would keep the oath which he had sworn unto your fathers hath the LORD brought you out with a mighty hand and redeemed you out of the house of bondmen from the hand of Pharaoh King of Egypt 9 Know therefore that the LORD thy God he is God the faithful God g True to his word and constant in performing all his promises * Exod. 20. 6. which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations 10 And repayeth them that hate him h Not onely those who hate him directly and properly for so did few or none of the 〈◊〉 to whom he here speaks but those who hate him by construction and consequence those who hate and oppose his People and Word and Image those who presumptuously and wilfully persist in the breach of Gods Commandements as appears from v. 9. where the love of God to which this hatred is opposite is described and expressed by the keeping of his commandements to their face i i. e. Openly and so as they shall see it and not be able to avoid it to destroy them he will not be slack k To wit so as some 〈◊〉 〈◊〉 slackness 2 Pet. 3. 9. so as to delay it beyond the fit time or season for vengeance yet withal he is long-suffering and slow to anger as that and other places inform us to him that hateth him he will repay him to his face 11 Thou shalt therefore keep the commandments and the statutes and the judgments which I command thee this day to do them 12 * Lev. 2â—… 3. chap. 28. 1. Wherefore it shall come to pass †Heb. because if ye hearken to these judgments and keep and do them that the LORD thy God shall keep unto thee the covenant and the mercy l i. e. The Covenant of Mercy or Grace which he out of his own meer grace made with them A figure called 〈◊〉 which he sware unto thy fathers 13 And he will love thee m He will continue to love thee and to manifest his love to thee he will not repent of his love to thee and bless thee and multiply thee he will also bless the fruit of thy womb and the fruit of thy land thy corn and thy wine and thine oyl the increase of thy kine and the flocks of thy sheep in the land which he sware unto thy fathers to give thee 14 Thou shalt be blessed above all people * Exod. 23. 26 c. there shall not be male or female barren among you or among your cattel 15 And the LORD will take away from thee all sickness and will put none of the * Exod. 9. 14 and 15. 26. evil diseases of Egypt n Such as the Aegyptians were infested with either commonly as that 〈◊〉 Deut. 28. 2â—… or miraculously and extraordinarily from the hand of the Lord as Exod. 9. 10 15. Compare Exod. 23. 25. Psal. 105. 37. which thou knowest upon thee but will lay them all upon them that hate thee 16 And thou shalt consume all the people which the LORD thy God †Heb. 〈◊〉 〈◊〉 shall deliver thee thine eye shall have no pity upon them neither shalt thou serve their Gods for that will be a * Exod. 23. 33. snare o 〈…〉 unto thee 17 If thou shalt say in thine heart These nation are more than I how can I dispossess them 18 Thou shalt not be afraid of them but shalt well remember p Heb. 〈◊〉 i. â—… remember it frequently 〈◊〉 〈◊〉 and for thy encouragement for men are said to forget those things which they do not remember to good purpose what the LORD thy God did unto Pharaoh and unto all Egypt 19 * chap. 4. â—…4 and 29. 3. The great temptations q The Tryals and Exercises of thy Faith and Obedience to my call and commands which thine eyes saw and the signs and the wonders and the mighty hand and the stretched-out arm whereby the LORD thy God brought thee out so shall the LORD thy God do unto all the people of whom thou art afraid r So as he did to 〈◊〉 and his people mentioned â—… 1â—… 20 * Exod. 23. 28. Josh. 24. 12. Moreover the LORD thy God will send the hornet s Of which see on Exod. 23. 28. among them until they that are lest and hide themselves from thee be destroyed 21 Thou shalt not be affrighted at them for the LORD thy God is among you a mighty God and terrible 22 And the LORD thy God will †Heb. 〈◊〉 off put out those nations before thee by little and little thou mayest not consume them at once t Or Thou shalt not be able to confâ—…e them at once i. e. in an instant I will not assist thee with my omnipotency to crush them in a moment but will bless thee in the use of ordinary 〈◊〉 and destroy them successively by several battles lest the beast of the field increase upon thee 23 But the LORD thy God shall deliver them †Heb 〈◊〉 〈◊〉 〈◊〉 unto thee and shall
man of Zorah c A City of which see Iosh. 15. 33. and 19. 41. of the family d i. e. Of the Tribe or People as family sometimes signifies Iosh. 7. 17. Ier. 8. 3. and 10. 25. Amos 3. 1. Mich. 2. 3. Zach. 14. 18. of the Danites whose name was Manoah and his wife was barren and bare not e An Emphatical repetition of the same thing in divers words which is an usual Elegancy both in Scripture and other Authors 3 And ‡ Heb. an angel the angel of the LORD f The Son of God oft so called in the old Testament as may be gathered from v. 18. yet distinguished from the Lord because he appeared here as it were in the form of a Servant as a Messenger sent from God and was really a distinct person from God the Father appeared unto the woman and said unto her Behold now thou art barren and bearest not but thou shalt conceive and bear a Son 4 Now therefore beware I pray thee g Because the child was to be a Nazarite from the Womb v. 5. and from the conception and because the Mothers Pollution extends to the Child she is enjoyned from this time to observe the following rules belonging to the Nazarites * Numb 6. 2 3. and drink not wine nor strong drink h Under which by a Synecdoche are comprehended the other particulars mentioned Numb 6. 2 3 4. as is implyed v. 14. and eat not any unclean thing i Any of those meats forbidden Levit. 11. which were forbidden to all but especially to the Nazarites 5 For lo thou shalt conceive and bear a son and * Numb 6. 5. 1 Sam. 1. 11. no rasor shall come on his head for the child shall be a Nazarite k A person separated from others and consecrated to Gods service unto God from the womb and he shall begin to deliver Israel l And the deliverance shall be carried on and perfected by others as it was in part by Eli and Samuel and Saul but especially by David out of the hand of the Philistines 6 ¶ Then the woman came and told her husband saying A man of God m A Prophet or sacred person sent with a Message from God came unto me and his countenance was like the countenance of an Angel of God very terrible n Or venerable or awful full of Majesty but I asked him not whence he was neither told he me his name 7 But he said unto me Behold thou shalt conceive and bear a son and now drink no wine nor strong drink neither eat any ‡ Heb. uncieanness unclean thing for the child shall be a Nazarite to God from the womb to the day of his death 8 ¶ Then Manoah intreated the LORD and said O my LORD let the man of God which thou didst send come again unto us and teach us what we shall do unto the child that shall be born 9 And God hearkned to the voice of Manoah and the angel of God came again unto the woman as she sate in the field but Manoah her husband was not with her 10 And the woman made haste and ran and shewed her husband and said unto him Behold the man hath appeared unto me that came unto me the other day 11 And Manoah arose and went after his wife and came to the man and said unto him Art thou the man that spakest unto the woman and he said I am 12 And Manoah said Now let thy words come to pass o Or thy words shall come to pass I firmly believe that thy promises shall be fulfilled ‡ Heb. what shall be the manner of the c. how shall we order the child p What rules shall we observe about his Education and ‖ Or what shall he do ‡ Heb. what shall be his work how shall we do unto him 13 And the angel of the LORD said unto Manoah Of all that I said unto the woman let her beware q Whilest the Child is in her Womb and after the Child is Born let him observe the same Orders 14 She may not eat of any thing that cometh of the vine neither let her drink wine or strong drink neither eat any ‡ Heb. uncleanness unclean thing all that I commanded her let her observe 15 ¶ And Manoah said unto the angel of the LORD I pray thee let us detain thee until we shall have made ready a kid ‡ Heb. before thee for thee r Supposing him to be a Man and a Prophet to whom he would in this manner express his respect as was usual to strangers See Gen. 18. 5. Iudg. 6. 18. 16 And the Angel of the LORD said unto Manoah Though thou detain me I will not eat of thy bread s i. e. Meat as bread is commonly taken in Scripture and if thou wilt offer a burnt-offering thou must offer it unto the LORD t Not unto a man as now thou apprehendest me to be but unto the Lord as thou wiltst by and by perceive me to be for Manoah knew not that he was an angel of the LORD 17 And Manoah said unto the angel of the LORD What is thy name that when thy sayings come to pass we may do thee hononr u Either by making honourable mention of thee or by performing respect and service to thee by a Present which they usually gave to Prophets 1 Sam. 9. 7 8. 2 King 14. 3. 18 And the angel of the LORD said unto him Why * Gen. 32 29. askest thou thus after my name seeing it is ‖ Or wonderful secret x Or hidden from mortal Men or wonderful such as thou canst not comprehend my nature or essence which is oft signified by name in Scripture is incomprehensible This shews that this was the Angel of the Covenant the Son of God 19 So Manoah took a kid with a meat offering y Which were generally joyned with the chief Sacrifices and offered it upon a rock z The Angels presence and command being a sufficient Warrant for the offering of Sacrifice by a person who was no Priest and in a place otherwise forbidden to the LORD and the angel did wondrously and Manoah and his wife looked on 20 For it came to pass when the flame a Either arising from the fire which Manoah brought for the offering or produced by the Angel out of the Rock in a miraculous manner went up toward heaven from off the altar b i. e. From that part of the Rock which served instead of an Altar upon which the Sacrifice was laid that the angel of the LORD ascended in the flame c To manifest his nature and essence to be Spiritual because not capable of hurt by the fire and Caelestial of the altar and Manoah and his wife looked on it and fell on their faces d Partly in Reverence to that glorious
defending themselves and annoying their Enemies and set their battel again in aray in the place where they put themselves in aray the first day i Hereby shewing their freedom from that Heathenish Superstition whereby they might have been apt to have rejected that as an unlucky place Compare 1 King 20. 23 28. 23 And the children of Israel went up and wept k Not so much for their Sins as for their Defeat and Loss as appears by the Sequel before the LORD until even and asked counsel of the LORD saying Shall I go up to battel against the children of Benjamin my brother l They impute their ill Success not to their own Sins as they had great reason to do but to their taking up Arms against their Brethren the Lawfulness whereof they now begin to doubt of But still they persist in their former neglect of seeking Gods assistance in the way which he had appointed as they themselves acknowledge presently by doing those very things which now they Sinfully neglected v. 26. and therefore are again justly punished l God answers to their question but as they did not desire his assistance and success so he doth not promise it And the LORD said Go up against him 24 And the children of Israel came near against the children of Benjamin the second day 25 And Benjamin went forth against them out of Gibeah the second day and destroyed down to the ground of the children of Israel again eighteen thousand men all these drew the sword 26 ¶ Then all the children of Israel and all the people went up and came unto the house of God and wept and sat there before the LORD and fasted m Being now sensible of their former slightness and not being truly humbled for their Sins which now they discover to be the true Cause of their ill success that day until even and offered burnt-offerings n To make atonement to God for their own Sins and peace-offerings o Partly to bless God for sparing so many of them whereas he might justly have cut off all of them when their Brethren were slain and partly to Implore his assistance for the future and to give him Thanks for the Victory which now they were confident he would give them before the LORD 27 And the children of Israel enquired of the LORD p To wit by Urim and Thummim Numb 27. 21. for the ark of the covenant of God was there q In Shiloh where they were now assembled in those days 28 And Phineas the son of Eleazar r This is added to give us some light about the time of this History and to shew it was not done in the order in which it is here placed after Sampson's Death but long before the son of Aaron stood s i. e. Ministred as the word stand oft signifies as Deut. 10. 8. and 18. 7. Prov. 22. 29. Ier. 52. 12. compare with 2 King 25. 8. because standing is the usual posture of Servants before it t i. e. Before the Ark or before his i. e. the Lord's face or presence which shews that he was the high-priest for none else might appear there in those days saying Shall I yet again go out to battel against the children of Benjamin my brother or shall I cease u Which if thou requirest we are willing to do notwithstanding the provocation they have given us and our own Inclination to revenge And the LORD said Go up for to morrow I will deliver them into thine hand Now when they had sought God after the due order and truly humbled themselves for their Sins he gives them a full and satisfactory Answer to their Desires 29 And Israel set liers in wait x Though they were assured of the Success by a particular and absolute promise yet they do not neglect the use of means as well knowing that the certainty of Gods purposes or promises doth not excuse but rather require Mans diligent use of all fit means for the accomplishment of them round about Gibeah y i. e. On several sides of it as may be gathered from the following Verses 30 And the children of Israel z i. e. A considerable part of them who were ordered to give the first onset and then to counterfeit flight to draw the Benjamites forth of their strong hold See v. 32. went up against the children of Benjamin on the third day a To wit after the second Battel for the first day after it they spent in perplexing thoughts and going up to the House of the Lord the second in Fasting and Prayer there and this third in the Fight Or this is so called with respect unto the two several foregoing days of Battel and so this was the third day of Battel and put themselves in aray against Gibeah as at other times 31 And the children of Benjamin went out against the people and were drawn away from the city b By the dissembled Flight of the Israelites and they began ‡ 〈◊〉 to sinite of the people wounded as at c. to smite of the people and kill as at other times c With the same kind though not the same degree of Success in the high-ways of which one goeth up to ‖ Oâ—… Bethel the house of God and the other to Gibeah in the field d So called to difference it from this Gibeah which was upon an Hill wherefore they are constantly said to ascend or go up against it as v. 23 30. See Ios. 18. 24 28. about thirty men of Israel 32 And the children of Benjamin said They are smitten down before us as at the first But the children of Israel said Let us flee and draw them from the city unto the high-ways 33 And all the men of Israel rose up out of their place e Where they had disposed themselves that they might fall upon the Benjamites when they were drawn forth to a sufficient distance from their City and when they were pursuing that Party mentioned v. 30. and put themselves in aray at Baal-Tamar and the lyers in wait of Israel came forth out of their places f To execute what was agreed upon even to take Gibeah and burn it as they actually did v. 37. even out of the meadows of Gibeah 34 And there came against Gibeah ten thousand chosen men out of all Israel g Selected out of the main Body which was at Baal-Tamar and these were to march directly to Gibeah on the one side whilst the liers in wait stormed it on the other side and whilst the great Body of the Army laboured to intercept these Benjamites who having pursued the Israelites that pretended to flee now endeavoured to retreat to Gibeah and the battel was sore but they knew not that evil was near them h They were so puffed up with their former Successes that they were insensible of their danger 35 And the
both men and women children and sucklings and oxen and asses and sheep with the edge of the sword 20 ¶ And one of the sons of Ahimelech the son of Ahitub named Abiathar m Who by his Fathers death was now High-Priest escaped and fled after David n To Keilah chap. 23. 6 7. 21 And Abiathar shewed David that Saul had slain the LORDS priests 22 And David said unto Abiathar I knew it o His malice and ambition made me suspect that he would do it that day when Doeg the Edomite was there that he would surely tell Saul I have accasioned the death of all the persons of thy fathers house 23 Abide thou with me fear not for he that seeketh my life seeketh thy life but with me thou shalt be in safeguard p Because God will certainly preserve me to the Kingdom which he hath promised and I by his help will protect thee CHAP. XXIII THen they told David a Or Now they had told David to wit before he heard of the slaughter of the Priests saying Behold the Philistines fight against Keilah b A City in the Tribe of Iudah Ios. 15. 44. not far from the Forest of Hareth where David now was chap. 22. 5. and they rob the threshing-floors c Which usually werewithout the Cities in places open to the wind See Iudg. 6. 11. Ruth 3. 2. c. 2 Therefore David enquired of the LORD d Either by Abiathar or rather by Gad who was a Prophet 2 Sam. 24. 11. and David's Seer 1 Chron 21. 9. and was now with David chap. 22. 5. for Abiathar was not yet come to him v. 6. saying Shall I go and smite these Philistines e For the case was both doubtful and new he having not yet made any attempt upon the Philistines but by Saul's Commission and dangerous because of the small number of his Forces And the LORD said unto David Go and smite the Philistines and save Keilah 3 And Davids men said unto him Behold we be afraid here in Judah f i. e. In this part of Iudah whereas yet we have no Army to oppose us for else Keilah also was in Iudah how much more then if we comâ—… to Keilah against the armies of the Philistines g When we shall have a Potent Enemy before us the Philistines and it may be another behind us even Saul who probably will come forth either to resist the Philistines or to intercept us 4 Then David enquired of the LORD yet again h Not for his own but for his Soldiers satisfaction and encouragement as Gideon did Iudg. 7. And the LORD answered him and said Arise go down to Keilah for I will deliver the Philistines into thine hand 5 So David and his men went to Keilah and fought with the Philistines and brought away their cattel i Which the Philistines had either brought out of their Land or had taken from the Israelites in their March for the sustenance of their Army and smote them with a great slaughter so David saved the inhabitants of Keilah 6 And it came to pass when Abiathar the son of Ahimelech * Chap. 〈◊〉 fled to David to Keilah that he came down with an ephod k Or with the Ephod to wit the High-Priests Ephod in which were the Urim and the Thummim Exod. 28. 30. which when Ahimelech and the rest of the Priests went to Saul were probably left in his hand and to his care which gave him the opportunity both of escaping whilst Doeg the Butcher was killing his Brethren and of bringing away the Ephod which Saul had oft grosly neglected and now was justly deprived of it in his hand 7 ¶ And it was told Saul that David was come to Keilah and Saul said God hath ‡ Heb. 〈◊〉 nâ—…ted him 〈◊〉 sold him delivered him into mine hand l He easily believed what he greedily desired though his own experience had oft shewed him how strangely God had delivered him out of his hands and what a singular care God had over him for he is shut in by entring into a town that hath gares and bars m So that which he chose for his safety will be his certain ruin 8 And Saul called all the people together to war to go down to Keilah to besiege David and his men 9 ¶ And David knew that Saul secretly practised n Whereby it may seem he pretended that he raised this Army to defend Keilah and his Country from the Philistines and kept his intention against David in his own Breast Or designed or devised for so the word signifies and it is here Translated by many and it seems both from v. 8. and from his publickly avowed jealousie oâ—… and rage against David that he declared his design to be against him as a Traitor to his Crown and Dignity mischief against him and * Num. 〈◊〉 he said to Abiathar the priest Bring hither the ephod o And put it upon thee that thou maist ask Counsel of God for me 10 Then said David p To wit by the Priest for he was to make the enquiry of God Numb 27. 21. and David puts the words into his mouth O LORD God of Israel thy servant hath certainly heard that Saul seeketh to come to Keilah to destroy the city for my sake 11 Will the men of Keilah deliver me up into his hand q To wit if I continue in their City and if Saul come down Will Saul come down as thy servant hath heard O LORD God of Israel I beseech thee tell thy servant And the LORD said r From this place it may appear that Gods answer by Urim and Thummim was not by any change in the colour or situation of the precious Stones in the Brest-Plate of the Ephod but by a Voice or Suggestion from God to the High-Priest He will come down s i. e. He purposeth to come if thou continuest here For still as David's question so Gods answer is upon a supposition as is here sufficiently implied 12 Then said David Will the men of Keilah ‡ Heb. 〈◊〉 〈◊〉 deliver me and my men into the hand of Saul And the LORD said They will deliver thee up t To wit if thou abidest there For God saw their hearts their purposes and passions their aversion from David and their affections to Saul and knew better than themselves what they would do in that case 13 ¶ Then David and his men which were about six hundred u Two hundred being added to his former number chap 22. 2. upon his last and great Success against the Philistines arose and departed out of Keilah and went whithersoever they could go x Hither or thither where they could find refuge or an hiding place and it was told Saul that David was escaped from Keilah and he forbare to go forth 14 And David abode in the wilderness in strong holds and remained
2 Chron. 1. 12. I will as certainly give them as if I had actually done it for future certain things are oft expressed in Scripture in the past time as is well known to all thee that which thou hast not asked both riches and honour so that there ‖ Or 〈◊〉 not been shall not be i So it is true of all the succeeding Kings of Israel of whom he speaks Or hath not been as it is in the Hebrew and so it may be true of all the Kings that then were or had been in the world whereof none was like to him to wit in all the things here mentioned and wherein he is compared with them which is not onely in Riches but also in Wisdom and in Honour or Renown any among the kings like unto thee all thy days k To wit of thy life Whereby he signifies that these gifts of God were not temporary and transient as they were in Saul but such as should abide with him whilst he lived 14 And if thou wilt walk in my ways l This caution God gives him lest his great Wisdom should make him proud or careless or presumptuous as if he were out of all danger and to oblige him to more care and circumspection to avoid the snares and mischiefs to which so much prosperity and glory would probably expose him and withal to justify himself in case he should afterwards alter the course of his Providence towards Solomon and that when men are surprized with Solomon's dreadful fall they might know it was no surprizal to God but that he did foresee it and would over-rule it to his own Glory one way or other to keep my statutes and my commandments * Chap. 15. 5. as thy father David did walk then I will lengthen thy days 15 And Solomon awoke and behold it was a dream m i. e. He perceived that it was a Dream not a vain Dream wherewith men are commonly deluded but a Divine Dream assuring him of the thing which he knew partly by a Divine impression and inspiration thereof in his mind after he was awakened and partly by the vast alteration which he presently found within himself in point of Wisdom and Knowledge and he came to Jerusalem and stood before the ark of the covenant of the LORD n Which was there in the City of David 2 Sam. 6. 17. before which he presented himself in way of Holy Ministration and Adoration which may be noted by the word stood Or that word may note his abode there for some considerable time as the offering of so many Sacrifices required and offered up burnt-offerings o Chiefly for the expiation of his and his peoples sin through the Blood of Christ manifestly signified in these Sacrifices and offered peace-offerings p Solemnly to praise God for all his Mercies and especially for giving him a quiet and fixed possession of the Kingdom and for his Glorious appearance to him in a Dream and for the great promise therein made to him and the actual accomplishment of it since wrought in him and made a feast to all his servants 16 ¶ Then came there two women that were harlots q Or Victuallers for the Hebrew word signifies both See on Ios. 2. 1. And possibly they might be both this by their open profession and the other by their secret practice not that they were common Harlots for neither would Solomon have tolerated such nor durst such have presented themselves before so wise and just a Ruler nor do such use either to bring forth Children or to have such a tender care of and affection to them as these express Yet that they were unmarried persons and so guilty of Fornication seems most probable both because there is no mention of any Husbands whose office it was if there were any such to contest for their Wives and because they lived a solitary life in one House unto the king r Haply they had presented their Cause to the Inferior Courts who could not determine and therefore now they bring it to the King as the Supreme Magistrate and famous for his Wisdom and stood there before him s Desiring and expecting his Sentence in the case 17 And the one woman said O my lord I and this woman dwell in one house and I was delivered of a child with her in the house 18 And it came to pass the third day t So they could not be distinguished by their Age. after that I was delivered that the woman was delivered also and we were together there was no stranger with us in the house u Therefore no Witness on either side and although there might be some sensible difference to an exact observer between the features of the two Children yet it is not probable that was much minded by the Neighbours for though civil Women might assist them both in their Child-births yet it is not likely they would afterwards converse much with them as being persons of suspected fame and the features of the Children especially for so few days night easily be so like that it was difficult to discern the one from the other And the Testimonies of the Women were of equal credit i. e. of none at all save we two in the house 19 And this womans child died in the night because she over-laid it x And so smothered it which she justly conjectures because there were evidences of that kind of death but no appearance of any other cause thereof 20 And she arose at midnight y When I was asleep as she reasonably and truly concluded and took my son from beside me z Either because the really desired the comfort of a Child to be educated by her and owned as hers or because she would not be thought guilty of the Childs death for which she knew not how severely Solomon would punish her while thine handmaid slept a As the might well know because had she been awake she had discovered and prevented her design and laid it in her bosome and laid her dead child in my bosome 21 And when I rose in the morning to give my child suck behold it was dead but when I had considered it in the morning behold it was not my son which I did bear 22 And the other woman said Nay but the living is my son and the dead is thy son and this said No but the dead is thy son and the living is my son Thus they spake before the king b Both peremptorily and vehemently affirmed the same thing oft repeating the same words 23 Then said the king The one saith This is my son that liveth and thy son is the dead and the other saith Nay but thy son is the dead and my son is the living 24 And the king said Bring me a sword and they brought a sword before the king 25 And the king said c With seeming sincerity and earnestness though with a
read of the statutes of Omri Mich. 6. 16. or did more industriously and violently Execute them with greater despight against God and malice against his servants the son of Nebat and in his sin wherewith he made Israel to sin to provoke the LORD God of Israel to anger with their vanities 27 Now the rest of the acts of Omri which he did and his might that he shewed are they not written in the book of the chronicles of the kings of Israel 28 So Omri slept with his fathers and was buried in Samaria and Ahab his son reigned in his stead 29 ¶ And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel and Ahab the son of Omri reigned over Israel in Samaria twenty and two years 30 And Ahab the son of Omri did evil in the sight of the LORD above all that were before him 31 And it came to pass ‡ Heb. was it a light thing c. as if it had been a light thing for him c As if that Sin were not big enough to express his contempt of God as if he thought it below his Wit and Dignity to content himself with such a Vulgar Fault But the Hebrew runs thus Was it a light thing c i. e. Was this but a small Sin that therefore he needed to add more Abominations Where the question as is usual among the Hebrews implies a strong denial and intimates That this was no small Sin but a great Crime and might have satisfied his wicked Mind without any additions to walk in the sins of Jeroboam the son of Nebat that he took to wife Jezebel d A Woman infamous for her Idolatry and Cruelty and Sorcery and Filthiness See Chap. 18. 4. and 21. 8. 2 King 9. 22. Revel 2. 20. the daughter of Ethbaal e Called Ithobalus or Itobalus in Heathen Writers king of the Zidonians f So she was of an Heathenish and Idolatrous Race and such whom the Kings and People of Israel were expresly forbidden to Marry and went and served Baal g i. e. The Idol which the Sidonians Worshipped which is thought to be Hercules or false gods for this name is common to all such And this Idolatry was much worse than that of the Calves because in the Calves they Worshipped the True God but in these false gods or Devils as is evident from Chap. 18. 21. and worshipped him 32 And he reared up an altar for Baal in the house of Baal which he had built in Samaria 33 And Ahab made a grove h Against God's Express Prohibition Deut. 7. 5. and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him 34 In his days i This is here added 1. As a Character of the time and an instance of the truth and certainty of Divine Predictions and Comminations this being fulfilled 800 years after it was threatned and withal as a warning to the Israelites not to think themselves innocent or safe because the Judgment threatned against them by Ahijah Chap. 14. 15. was not yet Executed though they continued in that Calf-worship which he condemned but to expect the certain accomplishment of it in due time if they persisted in their Impenitency Or 2. As an Evidence of the horrible Corruption of his times and of that high Contempt of God which then Reigned did Hiel the Bethelite k Who lived in Bethel the Seat and sink of Idolatry wherewith he was thoroughly leavened build Jericho l A place seated in the Tribe of Benjamin but belonging to the Kingdom of Israel which place he seems to have chosen for his Buildings not so much for his own advantage as out of a contempt of the True God and of his Threatnings which he designed to convince of falshood by his own Experience and out of an Ambitious desire to advance his own Reputation and Interest thereby by attempting that which he knew his King and Queen too would be highly pleased with he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest son Segub m i. e. In the beginning of his Building God took away his First-born and others successively in the progress of the Work and the youngest when he finished it And so he found by his own sad Experience the truth of God's Word and how vain it was to contend with him Qu. Why did not God rather punish Hiel himself Answ. This was a terrible Punishment to see his Children Cut off by Divine Vengeance before their time one after another and all this for his own folly and rashness Compare Ier. 52. 10. And as for Hiel himself possibly after he had been spared so long that he might be an Eye-witness of his Sons untimely Deaths he also might be Cut off though it be not Recorded as not belonging 〈◊〉 the Prophecy here mentioned or if not his present Impunity was his greatest Misery either as it continued his Torment in the sad and lasting Remembrance of his Loss and Misery or as it was a mean to harden his Heart so for greater Judgments to which he was reserved * Josh. 6. 26. according to the word of the LORD which he spake by Joshua n Of which see on Iosh. 6. 26. the son of Nun. CHAP. XVII AND ‡ Heb. Elijahu â—…uk 4. 2â—… he is called Elias Elijah a The most Eminent of the Prophets Matt. 17. 3. who is here brought in like Melchisedek Gen. 14. 18. Heb. 7. 3. without any mention of his Father or Mother or beginning of his days like a man drop'd out of the Clouds and raised by God's special Providence as a Witness for himself in this most degenerate time and state of things that by his Zeal and Courage and Power of Miracles he might give some check to their various and abominable Idolatries and some reviving to that small number of the Lords Prophets and People who yet remained in Israel as we shall see the Tishbite b So called either from the place of his Birth or Habitation or for some other reason not now known who was of the ‡ 〈◊〉 sojourtus inhabitants of Gilead c Which was the Land beyond Iordan See Gen. 31. 21. said unto Ahab d Having doubtless admonished him of his Sin and Danger before this and now upon his obstinacy in his Wicked courses he proceeds to declare and execute the Judgment of God upon him * â—…am 5. 17. As the LORD God of Israel liveth e I Swear by the God of Israel who is the onely True and Living God when the gods whom thou hast joyned with him or preferred before him are dead and sensless Idols before whom I stand f Either 1. Whose Minister I am as this Phrase is oft used as Numb 3. 6. Deut. 10. 8. and 17. 12. and
of the host u With whom he justly had great power for his eminent service chap. 3. And she answered I dwell among mine own people x I live in Love and Peace among my Kindred and Friends nor have I any cause to complain of them or to seek relief from higher powers 14 And he said What then is to be done for her Hast thou observed any thing which she wants or desires For the Prophet kept himself much in his Chamber whilst Gehazi went more freely about the House as his occasions led him And Gehazi answered Verily she hath no child and her husband is old 15 And he said Call her And when he had called her she stood in the door y Out of reverence humility and modesty waiting till he came to her or called her further in to him 16 And he said About this ‡ Heb. set time season according to the time of life z Of which Phrase see on Gen. 18. 10. thou shalt imbrace a son And she said Nay my lord thou man of God do not lye unto thine hand-maid a Do not delude me with vain hopes She could not believe it for joy and supposed the Prophet might say thus either for her trial or from his own private judgment and affection and not by warrant from God 17 And the woman conceived and bare a son at that season that Elisha had said unto her according to the time of life 18 ¶ And when the child was grown it fell on a day that he went out to his father to the reapers 19 And he said to his father My head my head b His Head was grievously pained which possibly came from the heat of the Harvest-season to which he was exposed in the field and he said to a lad Carry him to his mother 20 And when he had taken him and brought him to his mother he sat on her knees till noon and then died 21 And she went up and laid him on the bed of the man of God and shut the door upon him c Partly in hopes that this might contribute something to the Childs restitution to Life she having in all probability had an account of the like Miracle done by Elijah 1 King 17. 21. and partly that she might for the present conceal the death of the Child which if it had been known would have filled her Husband with grief and hindred her journey and opened the mouths of the enemies of God and his Prophets to blaspheme whereas she had a confidence put into her by God that the Prophet could and would restore her Son and went out 22 And she called unto her husband and said Send me I pray thee one of the young men and one of the asses that I may run to the man of God and come again 23 And he said Wherefore wilt thou go to him to day it is neither new moon nor sabbath d Which were the chief and usual times in which they resorted to the Prophets for instruction for which he supposed she now went not suspecting but that the Child was well by this time And she said It shall be ‡ Heb. peace well e My going will not be troublesome to him noâ—… prejudicial to thee or me Heb. peace i. e. peace be to thee farewel or be contented let me go 24 Then she sadled an ass and said to her servant Drive and go forward ‡ Heb. restrain not for me to ride slack not thy riding for me except I bid thee 25 So she went and came unto the man of God to mount Carmel and it came to pass when the man of God saw her asar off that he said to Gehazi his servant Behold yonder is that Shunammite 26 Run now I pray thee to meet her and say unto her Is it well with thee Is it well with thy husband Is it well with the child And she answered It is well f So it was in some respects because it was the Will of a Wise and Good God and therefore best for her Or it shall be well though the Child be dead I doubt not by Gods blessing upon thy endeavours it shall live again and do well But she answers ambiguously and briefly too that she might sooner come to the Prophet and more fully open her mind to him 27 And when she came to the man of God to the hill she caught ‡ Heb. by his feet him by the feet g She fell at his Feet and touched them as a most humble and earnest suppliant Compare 1 Sam. 25. 24. Matth. 28. 9. Withal she intimated what she durst â—…ot presume to express in words that she desired him to go along with her but Gehazi came near to thrust her away h Judging this posture indecent for her and offensive to her Master And the man of God said Let her alone for her soul is ‡ Heb. bitter vexed within her i Disturb her not for this uncouth gesture is a sign of some extraordinary grief and the LORD hath hid it from me and hath not told me k Whereby he signifies that what he knew or did was not by any vertue inherent and abiding in himself but onely from God who revealed to him onely what and when he pleased Compare 2 Sam. 7. 3. 28 Then she said Did I desire a son of my lord l This Child was not given to me upon my immoderate desire for which I might have justly been thus chastised as Rachel was Gen. 30. 1. compare with 35. 18. but was freely promised to me by thee in Gods Name and from his special Grace and Favour and therefore I trust both thou didst pray for it and God design it as a blessing and not as an affliction as now it proves unless thou dost obtain the Child for me a second time which I know thou canst do and I humbly beg thee to do Did not I say Do not deceive me m With vain hopes of a comfort that I should never have And I had been much happier if I had never had it than to lose it so quickly Therefore thou art in some measure concerned to revive my dead hopes and to continue to me the great blessing which thou hast procured 29 Then he said to Gehazi Gird up thy loins n Tie up thy long Garments about thy Loins for expedition See 1 King 18. 46. and take my staff in thy hand and go thy way if thou meet any man salute him not and if any salute thee answer him not again o An Hyperbolical expression Make no delays nor stops by the way neither by words nor actions but go with all possible speed Compare Luk. 10. 4. He requires this haste that the Miracle might be done secretly and speedily before the Childs death was divulged which might cause many inconveniences See on ver 21. and lay my staff upon the face of the child p For God
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
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
great Vessel not being fitted for sailing to remote places but only for the receit and preservation of Men and other Creatures in it 5. And the Waters †Heb. were in going and decreasing decreased continually untill the tenth moneth In the tenth moneth on the first day of the moneth were the tops of the Mountains seen 6. And it came to pass at the end of forty days that Noah opened the window of the Ark which he had made 7. And he sent forth a Raven f A fit messenger for that purpose because it smells dead Carcases at a great distance and flies far and then returneth to its former habitation with something in its bill which went forth †Heb. in going forth and returning to and fro g Heb. Going and returning i. e. went forth hither and thither now forward then backward sometimes going from the Ark and sometimes returning to the Ark though never entring into it again untill the Waters were dried up from off the Earth h Not as if she returned afterwards but the phrase implies that she never returned And so the word untill is often used as 2 Sam. 6. last Michal had no Child untill the day of her death i. e. never had a Child See also Psal. 110. 1. Matth. 1. 25. 8. Also he sent forth a Dove i Which flies lower and longer than the Raven and is more sociable and familiar with Man and more constant to its accustomed dwelling and more loving and faithful to its mate and therefore more likely to return with some discovery from him to see if the waters were abated from off the face of the ground 9. But the Dove found no rest for the sole of her foot k Because the tops of the Hills which then appeared were either muddy and dirty Or unobserved by the Dove as not soaring so high Whence the Doves are emphatically called the Dovis of the Vallies Ezek. 7. 16. and she returned unto him into the Ark For the Waters were on the face of the whole Earth Then he put forth his hand and took her l Her former acquaintance with Noah and her present necessity making her more tractable and †Heb. caused her to come pulled her in unto him into the Ark. 10. And he stayed yet other seven days and again he sent forth the Dove out of the Ark. 11. And the Dove came in to him in the Evening m As the manner of Doves is partly for better accommodation both for food and lodging than yet he could meet with abroad and partly from his Love to his Mate Quest. Whence was this leaf when Trees had been so generally overthrown and rooted up by the deluge Answ. 1. Many Trees might be preserved by an advantageous scituation between the Rocks or Hills which broke the force of the Waters 2. It is probable that God by his powerful providence preserved the Plants and Trees for future ages and therefore there is no mention of any of their Roots or Seeds preserved in the Ark. 3. The Olive-tree especially will not only stand but live and flourish under the Waters as Pliny l. 13. c. 25. and 16. 20. and 〈◊〉 4. 8. observe Adde that the word here rendred leaf signifies also a tender branch and lo in her mouth was an Olive-leaf n pluckt off So Noah knew that the Waters were abated from off the Earth 12. And he stayed yet other seven days and sent forth the Dove which returned not again unto him any more o Finding convenient food and resting place upon the Earth and preferring her freedom before her mate Possibly she might lose the sight of the Ark and forget or mistake the way to it 13. And it came to pass in the six hundredth and one year in the first moneth the first day of the moneth p The words moneth and day are oft times for brevity sake omitted by the Hebrews as being easily understood Thus the first of the Feast Matth. 26. 17. is the first day of the Feast Mark 14. 12. the Waters were dried up from off the Earth And Noah removed the covering of the Ark and looked and behold the face of the ground was dry 14. And in the second moneth on the seven and twentieth day of the moneth was the Earth dried q Not only from water as it was ver 13. but from mud and dirt also So the Flood continued ten days more than a year by comparing this with Chap. 7. 11. 15. And God spake unto Noah saying 16. Go forth of the Ark r As Noah expected the command of God for his going into the Ark Chap. 7. 1. 9. so for his coming forth of it thou and thy Wife and Sons and thy Sons Wives with thee 17. Bring forth with thee every living thing that is with thee of all Flesh both of Fowl and of Cattle and of every creeping thing that creepeth upon the Earth that they may breed abundantly in the Earth and * Chap. 1. 22. be fruitful and multiply upon the Earth s Quest. How could these Creatures which came out of the Ark in Asia get thence to America or to Islands remote from the Continent Answ. 1. As for America it is thought by divers learned men that it is either joyned to this Continent or separated from it only by a Narrow Sea which divers living Creatures could easily swim over 2. Many living Creatures are and always were transported by men in their vessels either for their supply or profit or diversion or other ends and thence might easily be propagated there 3. The same God who made all these Creatures and caused them to come first to Adam and afterwards to Noah could afterwards both encline and impower them to go whether he pleased without the advice of these vain men who will believe nothing of God which themselves either do not see or cannot do 18. And Noah went forth and his Sons and his Wife and his Sons Wives with him 19. Every Beast every creeping thing and every Fowl and whatsoever creepeth upon the Earth after their †Heb. families kinds went forth out of the Ark. 20. And Noah built an Altar unto the Lord t The first Altar we read of but not the first which was built For the Sacrifices which were offered before Gen. 4. 3. 4. presuppose an Altar Therefore it is no sufficient evidence that such things were not done because they are not said to be done in Scripture Which will be an useful consideration for the understanding of many passages in Scripture hereafter and took of every clean Beast and of every clean Fowl and offered Burnt-offerings on the Altar u The first thing Noah doth is to pay his debt of Justice and Gratitude to that God which had so miraculously preserved him and restored him to his antient and proper habitation God respects to be served in the first place What Beasts were clean and what
the Syrian of Padan-aram e Either of the Countrey of Syria as it is called Hos. 12. 12. or rather Padan of Syria or as the Septuagint and Chaldee render it Mesopotamia of Syria For that Padan is the proper name of a place may be gathered from Gen. 48. 7. and it is so called from its scituation between two Rivers for Padan signifies a pair or two the sister to Laban the Syrian 21 And Isaac intreated the LORD f He prayed as the Hebrew word signifies instantly or fervently frequently and continually for near twenty years together for so long it was between their marriage and the first child He was so much concerned because not onely his comfort but the truth of Gods promise depended upon this mercy And he knew very well that Gods purpose and promise did not exclude but require the use of all convenient means for their accomplishment for his wife g Or in the presence of his Wife signifying that besides their more secret devotions they did oft-times in a more solemn manner and with united force pray for this mercy wherein they were both equally concerned Or over against his wife noting that each of them did severally and apart intreat God for this mercy so that there was a concurrence if not in place yet in design and action because she was barren h As diverse of those holy women that were progenitours of Christ have long been that it might appear that that sacred stock was propagated more by the vertue of Gods grace and promise then by the power of nature and the LORD was intreated of him and * Rom. 9. 10. Rebekah his wife conceived 22 And the children struggled together within her i In a violent and extraordinary manner which was likely to cause both pain and fear in her and she said If it be so why am I thus k The sense may be either 1. If it be thus with me that there be two Children contending and fighting within me likely to destroy one the other and both threatning my death why did I desire and pray for this as a great mercy Or why is it thus with me Why hath God dealt thus with me to continue my life till it be a burthen to me and to give me conception which is so painful and hazardous Or rather 2. If God hath granted me my desire in the conception of a Child what means this disturbance and conflict within me which threatens me with the loss of the mercy before I enjoy it For she seems not so much to murmur at it as to wonder and to enquire about it as it here follows And she went to inquire of the LORD l Either immediately by ardent prayers to God that he would reveal his mind to her herein or mediately by her Father Abraham who lived fifteen years after this time ver 7. or by some other godly Patriarch yet surviving by whom God used to manifest his Will and Counsels to others when he thought fit 23 And the LORD said unto her m Either by inward inspiration in a dream or vision or by the ministery of an Angel or Prophet Two nations n i. e. The Roots Heads or Parents of two distinct nations one opposite to the other the one blessed the other accursed namely the Israelites and Edomites are in thy womb and two manner of people shall be separated o Not onely separated from thee but one separated or greatly differing from the other in their frame of body temper of mind course of life profession and practise of Religion from thy bowels and the one people shall be stronger then the other people and * Rom. 9. 12. the elder p Or the greater namely Esau who was as older so of a stronger constitution of Body and of greater power and dignity in the World than Iacob and Esaus posterity were great Princes for a long time when Iacobs seed were strangers in Canaan slaves in Egypt and poor afflicted wanderers in the Wilderness But saith he Esau and his shall not always be stronger and mightier than Iacob and his posterity the tables shall be turned and the Children of Israel shall be uppermost and subdue the Edomites which was literally accomplished in Davids time 2 Sam. 8. 14. and afterwards 2 Chron. 25. 11 12. and after that by the Maccabees but much more eminently in a spiritual sense under the Gospel when one of Iacobs Children even Jesus Christ shall obtain the dominion and shall rule the Edomites no less then other Heathen nations with his iron rod and make them serviceable one way or other to his Glory and to the felicity of his true Israel shall serve the younger 24 And when her days to be delivered were fulfilled behold there were twins in her womb 25 And the first came out red q With red hair upon all the parts of his body From him the Red Sea is supposed to receive its name it being so called as the Heathen writers tell us from one who reigned in those parts and was called Erythras or Erythrus which signifies red the same with Edom or Esau. * Chap. 27. 11. 16. 23. all over like an hairy garment and they called his name Esau r i. e. Made or perfect not properly a Child but rather a man as soon as he was born having that hair upon him which in others was an evidence of manhood 26 And after that came his brother out and * Hosea 12. 3. his hand took hold on Esaus heel and his name was called Jacob s i. e. Supplanter or one that taketh hold of or trippeth up his brothers heels See Gen. 27. 36. and Isaac was threescore years old when she bare them 27 And the boys grew and Esau was a cunning hunter u Of wild beasts and afterwards an oppressour of men Compare Gen. 10. 9. This course of Life was most agreeable to his complexion fierce and violent a man of the field x One that delighted more in conversing abroad than at home whose employment it was to pursue the Beasts through Fields and Woods and Mountains who therefore chose an habitation fit for his purpose in mount Seir. and Jacob was †Heb. a perfect or sincere a plain man y A sincere honest and plain-hearted man Or a just and perfect man as the word is used Gen 6. 9. dwelling in tents z Quietly minding the management of his own domestick affairs his Lands and Cattle and giving no disturbance either to wild beasts or men 28 And Isaac loved Esau because †Heb. venison was in his mouth he did eat of his venison a Not simply nor chiefly because he pleased his palate but because this was an evidence of his sons great respect and affection to him that he would take such pains and incurre such hazards to which that course of Life exposed him that he might please and
also unto Rachel and he loved also Rachel more then Leah and served with him yet seven other years 31 And when the LORD saw that Leah was hated c Comparatively to Rachel less loved slighted So that word is oft used as Deut. 21. 15. Matth. 6. 24. and 10. 37. compated with Luke 14. 26. Iohn 12. 25. he opened her womb but Rachel was barren d Thus variously doth God distribute his favours that all may be contented and none despised 32 And Leah conceived and bare a son and she called his name ‖ That is see â—… son Reuben for she said surely the LORD hath looked upon my affliction e With an eye of pity and kindness as that general phrase is oft understood now therefore my husband will love me 33 And she conceived again and bare a son and said Because the LORD hath heard f i. e. Perceived or understood hearing being oft put for understanding that I was hated he hath therefore given me this son also and she called his name ‖ That is hearing Simeon 34 And she conceived again and bare a son and said Now this time will my husband be joyned unto me g In more sincere and fervent affection because I have born him three sons therefore was his name called ‖ That is joyned Levi. 35 And she conceived again and bare a son and she said Now will I praise the LORD e More solemnly and continually for otherwise she did praise and acknowledge God for the former mercies therefore she called his name * Matth. 1. 2. ‖ That is praise Judah and †Heb. stood from bearing left bearing CHAP. XXX 1 AND when Rachel saw that she bare Jacob no children Rachel envyed her sister and said unto Jacob Give me children or else I die a A speech full of impatience and bordering upon blasphemy and striking at God himself through Iacobs sides For which therefore she afterwards smarted dying by that very means whereby she hoped to prevent her death and prolong her life Gen. 35. 18. 2 And Jacobs anger was kindled against Rachel b For the injury done to himself and especially for the sin against God in which case anger is not onely lawfull but necessary and he said am I in Gods stead c It is Gods prerogative to give Children See Gen. 16. 2. 1 Sam. 2. 5 6. Psal. 113. 9. and 127. 3. who hath withheld from thee the fruit of the womb 3 And she said Behold my maid Bilhah go in unto her and she shall bear upon my knees d An Ellipsis or short speech she shall bear a child which may be laid upon my knees or in my lap which I may adopt and bring up as if it were my own See Gen. 50. 23. Isâ—… 66. 12. that I may also †Heb. be built by her have children by her e For as servants so their work and fruit were not their own but their masters 4 And she gave him Bilhah her handmaid to wife and Jacob went in unto her 5 And Bilhah conceived and bare Jacob a son 6 And Rachel said God hath judged me * Pleaded my cause or given sentence for me as this phrase is oft taken and hath also heard my voice and hath given me a son therefore called she his name ‖ That is judging Dan. 7 And Bilhah Rachels maid conceived again and bare Jacob a second son 8 And Rachel said with †Heb. wrastlings of God great wrastlings f Heb. With wrastlings of God either with great and hard wrastlings or strivings or by wrastling with God in fervent prayer and by Gods grace and strength have I wrastled with my sister and I have prevailed g Which was not true for her sister exceeded her both in the number of her Children and in her propriety in them being the fruit of her own womb not of her handmaids as Rachels were Here is an instance how partial Judges most persons are in their own causes and concernments and she called his name ‖ That is my wrastling * Called Matt. 4. 13. Nephthalian Naphtali 9 When Leah saw that she had left bearing she took Zilpah her maid and gave her Jacob to wife 10 And Zilpah Leahs maid bare Jacob a son 11 And Leah said A troop cometh h Or Good luck cometh my design hath well succeeded an happy star hath shone upon me and such a star in the opinion of Astrologers is that of Iupiter which by the Arabians is called Gad. This may well agree to Leah and her heathenish Education and the manners of the Chaldaeans who were much given to the study of the stars And she called his name ‖ That is a troop or company Gad. 12 And Zilpah Leahs maid bare Jacob a second son 13 And Leah said †Heb. in my happiness Happy am I for the daughters †Of Men i. e. Women as Prov. 31. 29. Cant. 6. 9. will call me blessed and she called his name ‖ That is happy Asher 14 And Reuben went in the days of wheat harvest and found Mandrakes i The word is onely found here and Cant. 7. 13. whence it appears that it is a Plant or Fruit of pleasant smell such as the Mandrake is said to be by Dioscorides and Levinus Lemnius and by St. Austin upon his own experience If it be said this was too early for Mandrakes to be ripe it being now but wheat harvest it may be replyed that fruits ripen much sooner in those hot Countries than elsewhere and that they are not here said to be ripe but onely to be gathered in the field and brought them unto his mother Leah Then Rachel said to Leah Give me I pray thee of thy sons Mandrakes k Which she might desire either because they were pleasant to the eye or tast or because they were thought helpful to conception 15 And she said unto her Is it a small matter that thou hast taken my husband and wouldst thou take away my sons Mandrakes also and Rachel said Therefore he shall lie with thee to night l Iacob either did equally divide the times between his two Wives or rather had more estranged himself from Leah and cohabited principally with Rachel which occasioned the foregoing expostulation for thy sons Mandrakes 16 And Jacob came out of the field in the evening and Leah went out to meet him and said Thou must come in unto me for surely I have hired thee with my sons Mandrakes And he lay with her that night m He ratified their agreement that he might preserve peace and love amongst them 17 And God hearkned unto Leah n Notwithstanding her many infirmities Hence it appears that she was moved herein not by any inordinate lust but by a desire of Children and she conceived and bare Jacob the fifth son 18 And Leah said God hath given me
not said or done except in some special cases and we would not hear therefore is this distress come upon us z He is inexorable to us as we were to him 22 And Reuben answered them saying * chap. 37. 21. spake I not unto you saying Do not sin against the child and ye would not hear therefore behold also his blood a The punishment of his blood or death occasioned by us is required 23 And they knew not that Joseph understood them for †Heb. 〈◊〉 was between them he spake unto them by an interpreter 24 And he turned himself about from them and wept b Tears partly of natural affection and compassion towards his brethren now in great distress and anguish and partly of joy to see the happy success of his design and rigorous carriage in bringing them to the sight of their sins and returned to them again and communed with them and took from them Simeon c Whom he chuseth to punish partly because next to Reuben he was the eldest and as it may be probably gathered from his bloody disposition Gen. 34. 25. and 49. 6. the most fierce and forward against Iosepâ—… when Reuben was for milder counsels as we see here ver 22. and chap. 37. 29. and partly because the detainment of one of so perverse and furious a temper would least afflict his father and most secure Beniaâ—…in who was to come with his Brethren and bound him before their eyes d That it might make deeper impression upon their hard hearts and make their repentance more effectual 25 Then Joseph commanded to fill their sacks with corn and to restore every mans money into his sack and to give them provision for the way and thus did he unto them 26 And they laded their asses with the corn and departed thence 27 And as one of them e And after him the rest by his example and information did so as is affirmed chap. 43. ver 21. and it is not denied here opened his sack to give his ass provender in the Inne he espied his mony for behold it was in his sacks mouth 28 And he said unto his brethren My money is restored and lo it is even in my sack and their heart †Heb. went forth failed them and they were afraid f Lest this should be a design to entrap and so destroy them saying one to another What is this that God hath done unto us †Whoever were the instruments they knew that God was the chief author of this occurrent and wisely reflect upon his providence in it and their own guilt which provoked him against them 29 And they came unto Jacob their father unto the land of Canaan and told him all that befell unto them saying 30 The man who is the Lord of the land spake †Heb. With us hard things roughly to us and took us for spies of the countrey 31 And we said unto him We are true men we are no spies 32 We be twelve brethren sons of our father one is not and the youngest is this day with our father in the land of Canaan 33 And the man the lord of the countrey said unto us Hereby shall I know that ye are true men leave one of your brethren here with me and take food for the famine of your housholds and be gone 34 And bring your youngest brother unto me then shall I know that you are no spies but that you are true men so will I deliver you your brother and ye shall traffick in the land 35 And it came to pass as they emptied their sacks that behold every mans bundle of money was in his sack and when both they and their father saw the bundles of money they were afraid g i. e. Their fear returned upon them with more violence having now more leisure to consider things and their wise and experienced father suggesting new matters to them which might more deeply affect them 36 And Jacob their father said unto them Me have ye bereaved of my children Joseph is not and Simeon is not h He gave him up for lost as being as he thought in the power of a cruel enemy and ye will take Benjamin away all these things are against me i I am the great sufferer in all these things you carry your selves as if you were neither concerned nor affected with them 37 And Reuben spake unto his father saying Slay my two sons k Two of the four mentioned Gen. 46. 9. An absurd proposition neither fit for him to make nor for Iacob to accept if I bring him not to thee deliver him into my hand and I will bring him to thee again 38 And he said My son shall not go down with you for his brother is dead and he is left alone l To wit of his mother my dear Rachel if mischief befall him by the way in the which ye go then shall ye bring down my gray-hairs with sorrow to the grave CHAP. XLIII 1 AND the famine was sore in the land 2 And it came to pass when they had eaten up the corn which they had brought out of Egypt their father said unto them Go again buy us a little food a He saith a little either to shew that he took no thought to satisfie his or their curiosity or luxury but onely their necessity for which a little would suffice and that they must all moderate their appetites especially in a time of such scarcity or to encourage them to the journey by suggesting to them that they needed not bring great stores but onely what was sufficient for that year and that God would provide better for them hereafter so as they should not need to go so far for corn any more 3 And Judah spake unto him saying The man did †Heb. protesting he protested solemnly protest unto us saying Ye shall not see my face b See the same expression 2 Sâ—…m 14. 24 32. Act. 20. 25 38. Ye shall not be admitted into my presence nor to the purchasing of any corn here except your * chap. 42. 20. and 44. 23. brother be with you 4 If thou wilt send our brother with us we will go down and buy thee food 5 But if thou wilt not send him we will not go down c Because we shall both lose the end of our journey viz. the getting of corn and run the utmost hazard of all our lives for the man said unto us Ye shall not see my face except your brother be with you 6 And Israel said Wherefore dealt ye so ill with me as to tell the man whether ye had yet a brother 7 And they said The man †Heb. asking he asked us asked us straitly of our state and of our kindred saying Is your father yet alive have ye another brother and we told him according to the †Heb. mouth tenour of these words d We
the matter 10 And he said Now also let it be according unto your words he with whom it is found shall be my servant and ye shall be blameless f Thus he moderates the conditions which they proposed exempting the innocent and exchanging the deserved and offered death of the nocent into slavery 11 Then they speedily took down every man his sack to the ground and opened every man his sack 12 And he searched and began at the eldest g To take off all their suspicion of his fraud and left at the youngest and the cup h He found doubtless the money there but he accused them not about that matter both because they had an answer ready to that charge from his own mouth chap. 43. 23. and because the greater crime the stealing of the cup which Ioseph so much prized and used might seem to extinguish the less or at least cause him to neglect it was found in Benjamins sack 13 Then they rent their clothes and laded every man his asse and returned to the City i Being afraid and ashamed to go to their father without Benjamin concerning whom they had received so severe a charge and made such solemn promises and imprecations 14 And Judah and his brethren came to Josephs house for he was yet there and they fell before him on the ground 15 And Joseph said unto them What deed is this that ye have done wot ye not that such a man as I can certainly ‖ Or make trial divine 16 And Judah k Who speaks in the cause as being one of the eldest and a person of most gravity and discretion and readiness of speech and most eminently concerned for his brother said What shall we say unto my Lord what shall we speak or how shall we clear our selves God hath found out the iniquity l viz. This iniquity of which it seems some of us are guilty and God hath discovered it Or iniquity may be put for iniquities whether we are guilty of this fact or not we are certainly guilty of many other sins for which God is now punishing us to whose providence we therefore willingly submit of thy servants behold we are my Lords servants both we and he also with whom the cup is found 17 And he said God forbid that I should do so but the man in whose hand the cup is found he shall be my servant and as for you get you up in peace unto your father 18 Then Judah came near unto him m Made a little nearer approach to him that he might present his humble petitiâ—… to him and said O my Lord let thy servant I pray thee speak a word in my Lords ears n In thy hearing For this phrase doth not necessarily imply that he whispered in his ears as appears from Numb 14. 28. Deut. 32. 44. Iudg. 17. 2. and let not thy anger burn against thy servant for thou art even as Pharaoh o As thou representest his person so thou art invested with his Majesty and Authority and therefore thy word is a law thou canst do with us what thou pleasest either spare or punish us and therefore we do justly deprecate thine anger and most humbly intreat thy favourable audience and princely compassion to us 19 My Lord asked his servants saying have ye a father or a brother 20 And we said unto ray Lord we have a father an old man and a child of his old age a little one p So they call him comparatively to themselves who were much elder and withal to signifie the reason why he came not with them because he was young and tender and unfit for such a journey and his brother is dead and he alone is left of his mother and his father loveth him 21 And thou saidest unto thy servants Bring him down unto me that I may set mine eyes upon him q i. e. See him with my own eyes and thereby be satisfied of the truth of what you say Compare Gen. 42. 15 16. Elsewhere this phrase signifies to shew favour to a person as Ier. 39. 12. and 40. 4. But though that was Iosephs intention as yet he was minded to conceal it from them 22 And we said unto my Lord The lad cannot leave his father for if he should leave his father his father would die 23 And thou saidest unto thy servants * Chap. 43. 3. except your youngest brother come down with you you shall see my face no more r Quest. Why would Ioseph expose his father to the hazard of his life in parting with his dear child Answ. Ioseph supposed that to be but a pretence and might fear lest his brethren had disposed of Benjamin as they did of him and therefore could not bring him forth And as for his father the experience which he had of his continuance in life and health after the supposed untimely death of Ioseph gave him good assurance that his parting with Benjamin for a season and that under the care and charge of his brethren was not likely to make any dangerous impression upon him 24 And it came to pass when we came up unto thy servant my father we told him the words of my Lord. 25 And * Chap. 43. 2. our father said Go again and buy us a little food 26 And we said we cannot go down if our youngest brother be with us then will we go down for we may not see the mans face except our youngest brother be with us 27 And thy servant my father said unto us Ye know that my wife s He calleth her so by way of eminency as Gen. 46. 19. because she onely was his wife by design and choice whereas Leah was put upon him by fraud and might have been refused by him if he had so pleased and the other two were given to him by Rachel and Leah bare me two sons 28 And the one went out from me and I said * Chap. 37. 33. surely he is torn in pieces and I saw him not since 29 And if ye take this also from me and mischief befall him ye shall bring down my gray hairs with sorrow to the grave 30 Now therefore when I come to thy servant my father and the lad be not with us seeing that his life is bound up in the lads life t The death of the Child which upon this occasion he will firmly believe will unavoidably procure his death also 31 It shall come to pass when he seeth that the lad is not with us that he will die and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave 32 For thy servant became surety for the lad unto my father saying * Chap. 43. 9. If I bring him not unto thee then I shall bear the blame to my father for ever 33 Now therefore I pray thee let thy servant abide in stead of the lad u Partly in
but these and therefore it is probable he had no more onely Iacob speaks this upon supposition in case he should have any other and shall be called after the name of their brethren in their inheritance * Either Ephraimites or Manassites 7 And as for me * Gen. 35. 19. when I came from Padan Rachel died by me f Or beside me near me before mine eyes I seeing but not being able to help her in her extremity which makes the remembrance of it more grievous to me This story he here mentions partly because the sight of Ioseph and his children brought his beloved Rachel to his remembrance partly to give the reason of this action of his to the rest of his children which was not onely because Rachel was his first rightful wife by designation and contract and therefore the right of the first-born was truly Josephs but because by her early death he was cut off from all hopes of having more children by her and therefore it was but fit he should supply that defect by adopting Iosephs children in the land of Canaan in the way when yet there was but a little way to come unto Ephrath and I buried her there in the way of Ephrath g Not out of disrespect to her whose person was and memory yet is precious and honourable to me but either because dying in child-bed they could not keep her till they came to the burying-place of the Patriarchs at Hebron Gen. 23. 19. especially when they were tyed to the slow motion of the flocks and herds or because I would not bury her in the common burying-place with heathens and Idolaters in the city of Ephrath By which he tacitly implies that he would not have Ioseph joyned with the Egyptians in burial the same is Bethlehem 8 And Israel beheld Josephs sons and said who are these h For Iacobs eyes were dim through age and iâ—…rmity as is observed ver 10. and therefore he could not distinctly discern them 9 And Joseph said unto his father They are my sons whom God hath given me in this place and he said Bring them I pray thee unto me and I will bless them i Or that I may bless them not with a common but with a Paternal and Patriarchal and Prophetical blessing in the name and by the spirit of God praying for and foretelling those blessings which God will confer upon them 10 Now the eyes of Israel were †Heb. heavy dim for age so that he could not see and he brought them near unto him and he kissed them and imbraced them 11 And Israel said unto Joseph I had not thought to see thy face and loe God hath shewed me also thy seed 12 And Joseph brought them out from between his knees k Not his own knees from which they had been taken before but Iacobs knees between which they stood whilest Iacob kissed and embraced them from which Joseph removed them partly that they might not be burdensome to their aged and weak grandfather and principally that he might place them in fit order and reverend posture to receive the blessing for which he longed and he bowed himself with his face to the earth l Testifying thereby his reverence to his father his thankfulness for the favour which he had now shewed to him and his and his humble and earnest request for his blessing upon them 13 And Joseph took them both Ephraim in his right hand towards Israels left hand and Manasseh in his left hand towards Israels right hand and brought them near unto him 14 And Israel stretched out his right hand m Which was more honourable both in Scripture account and amongst the Gentiles and laid it upon Ephraims head n Which was a rite used often and in divers cases as in the conferring of offices either sacred or civil as Numb 8. 10. Deut. 34. 9. Act. 6. 6. and 13. 3. and among other things in giving benedictions as Mat 19. 13. who was the younger and his left hand upon Manassehs head guiding his hands wittingly o This proceeded not from chance or the mistake and weakness of his eyes but from design and the wisdom of his hands Heb. he disposed his hands prudently or he dealt wisely with his hands Here was a double wisdom shewed 1. Humane by which he gathered that Manasseh was the eldest because Ioseph placed him towards his right hand 2. Divine and prophetical by which he foresaw Ephraims advantages above Manasseh and wisely suited the ceremony to the substance giving the greater sign of honour to him to whom God designed the thing for Manasseh was the first-born 15 * Heb. 11. 21. And he blessed Joseph p Not now in his person but in his children which yet is called here a blessing of Ioseph because they were a part of himself In which sence and upon the same ground the land of Canaan is oft-times said to be not onely promised but given to Abraham and Isaac c. not as if they were in person to possess it but because it should be given to their children Thus Cham is said to be cursed when his son is cursed Gen. 9. 25. and said God * chap. 17. 1. and 24. 40. before whom my fathers Abraham and Isaac did walk the God which fed me * i. e. Protected sustained and directed me all my life long unto this day 16 The Angel q Not surely a created Angel but Christ Jesus who is called an Angel Exod. 23. 20. and the Angel of the covenant Mal. 3. 1. who was the conductor of the Israelites in the wilderness as plainly appears by comparing Exod. 23. 20 21. with 1 Cor. 10. 4 9. Add hereunto that this Angel is called Iacobs redeemer which is the title appropriated by God to himself Isa. 43. 14. and 47. 4. and that from all evil and therefore from sin from which no created Angel can deliver us but Christ onely Mat. 1. 21. and that Iacob worshippeth and prayeth to this Angel no less than to God for the blessing and that without any note of distinction the word bless being in the singular number and equally relating to God and to the Angel and that the Angel to whom he here ascribes his deliverances from all evil must in all reason be the same to whom he prayed for these very deliverances which he here commemorates and that was no other than the very God of Abraham as is evident from Gen. 28. 15 20 21. and 32. 9 10 11. and 35. 3. * chap. 31. 11 13. which redeemed me from all evil bless the lads and let my name be named on them r i. e Let them be called my name owned for my immediate children and invested with the same priviledges with my other children be the heads of distinct tribes and as such receive distinct inheritances And hence they are called the children of Iacob or Israel no less than the children of
was gone the Lawgiver remained there still Nor was their Government and Commonwealth quite destroyed until the destruction of Ierusalem by Titus And therefore some translate the place thus and that with great probability The Scepter shall not depart until the Shiloh come and until which word is repeated out of the former member as is most usual in the Scripture the gathering of the people be to him i. e. until the Gentiles be converted and brought in to Christ. And this interpretation receiveth countenance from Mat. 24. 14. The Gospel shall be preached in all the world and then shall the end come not the end of the whole world as it is evident but the end of the Commonwealth and Government of the Iews when the Scepter and Lawgiver should be wholly taken away from that tribe and people be 11 Binding his foale unto the vine and his asses colt unto the choice vine i He signifies the plenty of vines in Iudahs portion that they shall be planted every where even in the commons and high-ways where men travel and where upon occasion they use to tie the beasts on which they ride to any tree which is near them he washed his garments in wine k Such shall be the plenty of it that if it were convenient men might use wine in stead of water to wash their garments and his cloathes in the blood of grapes l So the wine is called also in Dâ—…t 32. 14. 1 Macc. 6. 34. and by Pliny Hesiod and others As oil is called the blood of the olive 12 His eyes shall be red with wine m Which shews not onely the plenty of wine but also the excellency and strength of it which though not drunk in great quantity or to excess will make the eyes red See Prov. 23. 29. and his teeth white with milk 13 * Deut. 33. 18. Josh. 19. 10. Zebulun shall dwell at the haven of the sea n Acknowledge here and adore the divine providence which directed Iacob thus exactly to foretell the portion 〈◊〉 Zebulon which fell to them 200 years after this and that not by choice or any design of men but meerly by lot His portion was extended from the sea of Galilee to the great Mediterranean sea and to such parts of it where there were convenient havens and he shall be for an haven of ships and his border shall be unto Zidon o Or his side or coast to wit that which is upon the Mediterranean sea is near Sidon understanding not the city but the territory belonging to it unto which that Tribe reached upon the sea-coast For though Aher might seem to intercept them yet he did not reach to the sea Or his coast looks towards Sidon hath it in view and lies commodiously for commerce with that great City which then was the mart of the Nations 14 Issachar is a strong ass p Heb. an ass of bone i. e. of great bulk and bones and strength of body but of little spirit and courage couching down between two burdens q Which are laid upon his back and which he is contented to bear Or lying down i. e. enjoying his ease and rest between the borders to wit of the other Tribes with which he was encompassed and secured from forreign enemies which made him more secure and slothful Or between the orders or folds of cattle as a word very near akin to it and proceeding from the same root signifies Iudg. 5. 16. to the feeding and minding whereof he wholly gave himself neglecting more generous things 15 And he saw that rest r Or rather his resting place as this very word signifies Gen. 8. 9. Psal. 116. 7. and 132. 8. Isa. 11. 10. i. e. his portion or habitation as the Chald. and Syr. translate it So this agrees with the following member where after the manner of the Hebrews the same thing is repeated in other words And if it be objected against this version that it is not said his rest but rest in the general it may be replyed that so it is in the following branch the land though it be apparently meant of his land or portion of land allotted to him Besides the pronouns are often omitted and to be understood in the Hebrew text as may appear by comparing 1 King 10. 7. with 2 Chron. 9. 6. and Psal. 41. 9. with Ioh. 13. 18. and Mat. 3. 12. with Luk. 3. 17. was good and the land that it was pleasant and bowed his shoulder to bear and became a servant unto tribute s Willingly paying whatsoever Tributes were imposed upon him either by the neighbouring Tribes or by forreign powers rather than to forfeit his pleasant and fruitful country and his sweet repose 16 Dan shall judge t i. e. Rule and govern them Though he be the son of my Concubine yet he shall not be subject to any other Tribe but shall have an absolute power within himself What is said of him is to be understood of the rest of the sons of the Concubines and hereby all difference between the sons of the Wives and Concubines is taken away It is said of Dan because he is the first-mentioned of that sort his people as one of the tribes of Israel u As the rest of the Tribes do having distinct Governments and Governours amongst them See Numb 1. 4 16. 17 Dan shall be a serpent by the way an †Heb. an arrow-snake adder in the path x Which covereth and hideth it self in the sand or dust of the high-way watching for men or beast that pass that way He notes the subtilty of that Tribe which should conquer their enemies more by craft and cunning than by strength or force of armes that biteth the horse heels so that his rider shall fall backward 18 I have waited for thy salvation O LORD y I do earnestly wait and hope and pray for thy helping hand to save me and my posterity from the manifold temporal calamities which I foresee will come upon them and especially from spiritual and eternal mischiefs by that Messiah which thou hast promised Iacob in the midst of his great work doth take a little breathing and finding himself weakned by his speech to his children and drawing nearer death he opens his arms to receive it as the thing for which he had long waited as the onely effectual remedy and mean of Salvation or deliverance from all his pains and miseries and particularly from his present horrours upon the contemplation of the future state of his children And this pathetical exclamation may look either 1. backward to the state of the tribe of Dan which he foresaw would be deplorable both for its great straits and pressures of which see Ioâ—… 19. 47. Iudg. 1. 34. and especially for that Idolatry which that Tribe would introduce and promote Iudg. 18. 30. and 1 King 12. 29. whereby they would ruine themselves and most of the other tribes with them
them to live in the neglect of my service 23 And I say unto thee c I command thee For saying is put for commanding Luâ—… 4. 3. and 9. 54. and in 1 Chron. 21. 19. compared with 2 Sam. 24. 19. Let my son go that he may serve me and if thou refuse to let him go behold * chap. 11. 5. and 12. 29. I will slay thy son even thy first-born d By which Plague coming after the rest thou wilt be enforced to do what I advise thee now to do upon cheaper terms 24 And it came to pass by the way in the Inn that the LORD * Num. 22. 22. met him e i. e. Appeared to him in some visible shape and sought to kill him f Whom Moses spoken of and to before He offered and endeavoured to kill him either by inflicting some sudden and dangerous disease or stroke upon him or by shewing himself in some threatning posture possibly as the Angel did to Balaam and afterwards to David with a drawn Sword in his hand ready to give him a deadly blow The reason of this severity was not Moses his distrust of God nor delay in his journey nor the bringing of his Wife and Children along with him which it was convenient for him to carry with him both that his father might not think he intended to desert them and for the greater assurance and encouragement of the Israelites when they saw that he exposed his dearest relations to the same hazards with them all but the neglect of circumcising his Child which also the Lord some way or other signified to Moses and Zipporah as plainly appears 1. From Zipporahs following fact upon that occasion 2. From the Lords dismission of Moses upon the circumcision of the Child 3. From the threatning of Death or cutting of for this sin Gen. 17. 14. which because there was now no Magistrate to do it God himself offers to execute it as he sometimes saith he would do in that case And this was a greater sin in Moses than in another man and at this time then it had been before because he understood the Will and Law of God about it better then any man and God had lately minded him of that Covenant of his with Abraham c. whereof circumcision was a seal the blessings and benefits of which Covenant Moses was now going to procure for himself and for his people whilest he remained under the guilt of groâ—…ly neglecting the condition of it Besides what could be more absurd than that he should come to be a Lawgiver who lived in a manifest violation of Gods Law or that he should be the chief Ruler and Instructer of the Israelites whose duty it was to acquaint them with their duty of circumcising their Children and as far as he could to punish the wilfull neglect of it and yet at the same time be guilty of the same sin or that he should undertake to govern the Church of God that could not well rule his own house 1 Tim. 3. 5 And this was not onely a great sin in it self but a great scandal to the Israelites who might by this great example easily be led into the same miscarriage and moreover might not without colour of probability suspect the call of such a person and conclude that God would not honour that man who should continue in such a visible contempt of his Law And therefore it is no wonder that God was so angry at Moses for this sin Quest. How came Moses to neglect this evident duty Answ. From Zipporahs averseness to and dread of that painful and as she thought dangerous Ordinance of God which she her self evidently discovers in this place and the rather because of the experience which she had of it in her eldest Son And as she seems to have been a Woman of an eager and passionate temper so Moses was eminently meek and pliable and in this matter too indulgent to his Wife especially in her Fathers house and therefore he put it off till a more convenient season when he might either perswade or over-rule her therein Which was a great fault for God had obliged all the Children of Abraham not onely to the thing but to the time also to do it upon the eighth day which season Moses had grosly and for some considerable time slipped and so had preferred the pleasing of his Wife before his Obedience to God 25 Then Zipporah g Perceiving the danger of her Husband and the cause of it and her Husband being disenabled from performing that work whether by some stroke or sickness or by the terrour of so dismal and unexpected an apparition to him and delays being highly dangerous she thought it better to do it her self as well as she could rather than put it off a moment longer whether because the administration of that Sacrament was not confined to any kind or order of persons or because if it was so she did not apprehend it to be so or because she thought this was the least of two evils and that it was safer to commit a circumstantial errour then to continue in a substantial fault took a sharp ‖ Or knife stone h Which she took as next at hand in that stony Country let none think this strange for not onely this work but the cutting off of that part which some used to do 〈◊〉 commonly performed with a flint or a sharp stone as is expresly affirmed by Hrodotus l. 2. Plin. 35. 12. See also Iuvenal Satyr 6. and Mâ—…tial Epigram 3. 18. But the word may be rendred a shâ—…p knife See Ios. 5. 2 3. and cut off the foreskin of her son and †Heb. made it touch cast it at his feet i The words are very short and therefore ambiguous and may be rendred either thus she cast her self at his feet either 1. At the fâ—…et of the Angel as a suppliant for her Husbands Life But it is most probable that she directs this action and her following speech to the same person Or 2. The feet of her husband to make request to him that she and her children might depart from him and return to her Father which also he granted But neither was she of so humble a temper nor at this time in so mild a frame as to put her self into such a lowly posture to her Husband nor was she likely to present her humble supplication to him to whom at the same time she shewed such scorn and indignation Or rather thus she cast it at his i. e. her Husbands feet it either the Child But that being tender and now in great pain she would not use it so roughly Or rather the foreskin cut off or at least the blood which came from it Which she did in spight and anger against her Husband as the cause of so much pain to the child and grief to her self and said surely a bloody husband art thou to me k This some
z Neither the friends of the party stain nor the Magistrate shall give him a pardon or accept a ransom for him Numb 35. 31. 13 And if a man lie not in wait a If it appear that the manslayer did not intend nor desire it but onely it fell out by his heedlesness or by some casualty but God deliver him into his hand b By some special unexpected providence or God and not man God without the mans contrivance or design for otherwise in a general sence and way God delivered Christ into the hands of Iudas and the Iews who did advisedly and maliciously kill him then * Deut. 19. 3. Josh. 20. 2. I will appoint thee a place whither he shall flee c i. e. A city or place of refuge Numb 35. 11. Deut. 19. 5. 14 But if a man come presumptuously d i. e. Do this proudly boldly purposely and malitiously for so the word signifies upon his neighbour to slay him with guile * 1 Kin. 2. 28. thou shalt take him from mine Altar e Which not onely in the wilderness but afterward seems to have been esteemed a place of refuge 1 King 1. 50. as it also was among the Heathens But God so far abhors murder that he will rather venture the pollution of his own Altar than the escape of the murderer See 2 King 11. 15. that he may die 15 And he that smiteth e Either 1. So as is before mentioned ver 12. so as they die And to smite sometimes signifies to kill as Gen. 4. 15. 2 King 14. 5. compared with 2 Chron. 25. 3. And this may be here added by way of distinction q. d. That killing of another man which is punished with death must be done presumptuously but the killing of parents though not done presumptuously is a capital crime Or 2. the meer smiting of them to wit wilfully and dangerously Nor will any think this law too severe that considers that this is an act full of horrid impiety against God who hath so expresly and emphatically commanded children to honour their Parents of highest and most unnatural ingratitude and utterly destructive to humane Society his father or his mother shall be surely put to death 16 And he that stealeth a man and selleth him or if he be found in his hand f i. e. In the man-stealers hand q. d. though he keep him in his own hands for his own use for still it is a theft and he is made that mans slave and it is in his power to sell him to another when he pleaseth and therefore deserves death he shall surely be put to death 17 And * Lev. 20. 9. Prov. 20. 20. Mat. 15. 4. Mar. 7. 10. he that †Or revileth curseth ‖ Or revileth to wit wilfully malitiously obstinately against all admonition by comparing Deut. 21. 18. his father or his mother shall surely be put to death 18 And if men strive together and one smite †Or his neighbour another with a stone g Or any other instrument fit for such a mischievous purpose An usual Synecdoche or with his fist and he die not but keep his bed 19 If he arise again and walk abroad upon his staff then shall he that smote him be quit only he shall pay for †Heb. ceasing the loss of his time h i. e. Of the profit which he could or commonly did make of his time in the way of his calling and shall cause him to be throughly healed i i. e. Pay the charges of the cure 20 And if a man smite his servant k Namely a stranger for an Israelite was to be better used See Lev. 25. 39 40. c. or his maid with a rod l A fit and usual instrument for correction whereby it is implyed that if he kill'd him with a sword or any such weapon he was to die for it and he die under his hand m i. e. Whilest the master is correcting him he shall be surely †Heb. avenged punished n Not with death for then it would have been said so as it is before and after but as the Magistrate or Judge shall think fit according to the diversity of circumstances and therefore no particular punishment is set down 21 Notwithstanding if he continue a day or two he shall not be punished for he is his money o i. e. His possession bought with his mony and therefore 1. had a power to chastise him according to his demerit which might be very great 2. is sufficiently punished with his own loss 3. may be presumed not to have done this purposely and maliciously 22 If men strive and hurt a woman with child p To wit the wife of the other person who interposed her self to succour her husband so that her fruit depart from her and yet no mischief follow q Neither to the woman nor child for it is generally expressed so as to reach both in case the abortive had life in it he shall be surely punished according as the womans husband will lay upon him and he shall pay as the Judges determine r The husband shall impose the fine and if it be unreasonable the Judges shall have a power to moderate it 23 And if any mischief s Either to the mother or to the child whether it be death or any maime or mischief follow then ‖ Who Ans. Not the private person which would have introduced infinite mischiefs and confusions but the Magistrate for these laws are given to Moses and the execution of these things was committed to Moses and others under him thou shalt give life for life 24 * Lev. 24. 2â—… Deut. 19. 21. Mat. â—… 38. Eye for eye t This is called the law of retaliation and from hence the heathen Lawgivers took it and put it into their laws But though this might sometimes be practised in the letter yet it was not necessarily to be understood and executed so as may appear 1. by the impossibility of the just execution of it in many cases as when a man that had but one eye or hand was to lose the other which to him was a far greater mischief then what he did to his neighbour whom he deprived but of one of his eyes or hands And this is a sure and righteous rule Punishments may be less but never should be greater than the fault And how could a wound be made neither bigger nor less than that which he inflicted 2. by comparing this with other laws wherein a compensation is allowed in like cases as ver 18 30. And when it is enjoyned that no satisfaction shall be taken for the life of a wilful murderer Numb 35. 31. it seems therein implyed that satisfaction may be taken for lesser injuries And indeed the payment of such a price as the loss of an eye or hand or foot required though it might not so
immoralities and such as the precepts of Noah reached to and such as the laws of nature and nations obliged them to And therefore the toleration of such actions was not onely against reason of state and the interest of the commonwealth of Israel and dangerous to the infection and destruction of the Israelites by the imitation of such examples but also against the light of nature and laws of humanity that sojourn in Israel that giveth any of his seed unto Molech c Or to any other Idol for the reason of the law equally concerns all See Levit. 18. 21. he shall surely be put to death the people of the land shall stone him with stones 3 And I will set my face against that man d i. e. Deal with him as an enemy and make him a monument of my justice either by punishing him immediately and eminently when the Magistrate cannot or will not do it or by adding to his corporal punishments my curse upon his soul and name See Lev. 17. 10. and will cut him off from among his people e From the number of his people of what nation or kindred soever he was or from the land of the living because he hath given of his seed unto Molech to defile my sanctuary f Which was done by this wickedness either because such persons did for the cover of their Idolatry come into Gods Sanctuary as the rest did See Lev. 15. 31. or because the Sanctuary was and was said to be defiled by gross abominations committed in that city or land where Gods Sanctuary was or because by these actions they did pronounce and declare to all men that they esteemed the sanctuary and service of God abominable and vile by preferring such odious and pernicious Idolatry before it and to prophane my holy Name g Partly by despising it themselves and partly by disgracing it to others and giving them occasion to blaspheme it and to abhor the true religion because they saw it deserted and condemned by those that best knew it and once embraced it 4 And if the people of the land do any wayes hide their eyes from the man h i. e. Wink at his fault and forbear to accuse and punish him Compare Act. 17. 30. when he giveth of his seed unto Molech and kill him not 〈◊〉 5 Then I will set my face against that man and * Exod. 20. 5. against his family i i. e. Either 1. his posterity whom God threatned to punish for their fathers Idolatry Exod. 20. Or 2. his people as that word is used Ier. 8. 3. Mic. 2. 3. to wit the people of that land who by their connivance make themselves guilty of his sin ver 4. Or 3. his disciples and followers who are oft called the sons or children of their masters And so it may be seem to be explained in the following words all that go a whoring after him as the first clause which concerns the head or chief person himself I will set my face against that man is explained by these words I will cut him off and will cut him off and all that go a whoring after him to commit whoredom with Molech from among their people 6 And * chap. 19. 31. the soul that turneth after such as have familiar spirits and after wizards to go a whoring after them k To seek knowledge or counsel or help from them I will even set my face against that soul and will cut him off from among his people 7 * chap. 11. 44. 19. 2. 1 Pet 1. 16. Sanctifie your selves therefore and be ye holy for I am LORD your God 8 And ye shall keep my statutes and do them I am the LORD which sanctifie you l i. e. Who separated you from all nations and from their impurities and Idolatries to be a peculiar people to my self and therefore I will not suffer you to follow their examples Or who really sanctify you and give you my grace to do what I require i. e. to keep my statutes Or the argument is this Those idols and Idolatries will defile you and make you worse but I onely and my service will sanctify you and make you better 9 * Exod. 21. 1â—… Deut. 2â—… 16. Prov. 20. 20. Mat. 15. 4 For m Or surely as that praticle chi is oft used as Iob 8. 6. and 20. 20. So there needs no dispute about the connexion or what this is a reason of every one that curseth n Which is not meant of every perverse expression but of bitter reproaches or imprecations his father or o Heb. and put for or as hath been noted before his mother shall be surely put to death he hath cursed his father or his mother his blood shall be upon him p He is guilty of his own death he deserves to die for so unnatural a crime 10 And * Deut. 22. 22. Joh. 8. 4 5. the man that committeth adultery with another mans wife even he that committeth adultery with his neighbours wife the adulterer and the adulteress shall surely be put to death 11 * chap. 18. 8. And the man that lieth with his fathers wife hath uncovered his fathers nakedness both of them shall surely be put to death their blood shall be upon them 12 * chap. 18. 15. Deut. 27. 23. And if a man lie with his daughter in law both of them shall surely be put to death they have wrought confusion q By perverting the order which God hath appointed and mixing the blood which God would have separated and making the same off-spring both his own immediate child and his grandchild their blood shall be upon them 13 * chap. 18. 22. If a man lie also with mankind as he lieth with a woman both of them have committed an abomination they shall surely be put to death r Except the one party was forced by the other See Deut. 22. 25. their blood shall be upon them 14 And * chap. 18. 17 if a man take a wife and her mother it is wickedness s i. e. Abominable and extraordinary wickedness as the singularity of the punishment sheweth they shall be burnt with fire both he and they t Either or both or all of them if they consented to it that there be no wickedness among you 15 * chap. 18. 23. Deut. 27. 21. And if a man lie with a beast he shall surely be put to death and ye shall slay the beast u Partly for the prevention of monstrous Births partly to blot out the memory of so loathsome a crime and partly that by so severe a punishment of that creature which was onely a passive instrument to mans sin men might be assured that a more dreadful punishment than corporal death was reserved for them if they repented not 16 And if a woman approach unto any beast and lie down thereto thou shalt kill the woman and the
beast they shall surely be put to death their blood shall be upon them 17 * chap. 18. 9 Deut. 27. 23. And if a man shall take his sister his fathers daughter or his mothers daughter and see her nakedness x Seeing is here understood either 1. properly and so God would cut off the occasions of further filthiness Or rather 2. improperly for touching her or lying with her for 1. the sence of seeing is oâ—…t put for other sences as for hearing Ger 42. 1. compared with Act. 7. 12. Exod. 2â—… 18. Rev. 1. 12. and for touching as Ioh. 2â—… 25 29. 2. that act is expressed by words parallel to this of seeing as by 〈◊〉 or discovering and by knowing Gen. 4. 1. 3. so it is directly explained in the following words 〈◊〉 〈◊〉 uncovered 〈◊〉 〈◊〉 〈◊〉 which manifestly signifies lying with her â—… it is not probable that an equal punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dest sight and to the highest act of filthiness 5. nor seems there to be any reason why this crime should be restrained to this rather than to any other relations when it was as great yea a greater crime in some other relations and she see his nakedness it is a wicked thing and they shall be cut off in the sight of their people y i. e. Publickly for the terrour and caution of others he hath uncovered his sisters nakedness he shall bear his iniquity 18 * chap. 18. 19. See ch 15. 24. And if a man shall lie with a woman z Wittingly and willingly See on Lev. 15. 24. and 18. 19. having her sickness a i. e. her monethly infirmity and shall uncover her nakedness he hath †Heb. made naked discovered her fountain b Or her issue Thus the fountain of blood in Mark 5. 29. is the issue of blood Luk. 8. 44. the fountain put for the stream the cause for the effect which is common and she hath uncovered the fountain of her blood and both of them shall be cut off from among their people 19 * ch 18. 12 13. And thou shalt not uncover the nakedness of thy mothers sister nor of thy fathers sister for he uncovereth his near kin they shall bear their iniquity 20 * chap. 18. 14. And iâ—… a man shall lie with his uncles wife he hath uncovered his uncles nakedness they shall bear their sin they shall die childless c i. e. Either shall be speedily cut off ere they can have a child by that incestuous conjunction that the remembrance of the fact may be blotted out or if this seem a less crime than most of the former incestuous mixtures because the relation is more remote and therefore the Magistrate shall forbear to punish it with death yet they shall either have no children from such an unlawful bed or their children shall die before them Hos. 9. 11 12. or shall not be reputed their genuine children but bastards and therefore excluded from the congregation of the Lord Deut. 23. 2. 21 * chap. 18. 16. And if a man shall take his brothers wife d Except in the case allowed by God Deut. 25. 5. it is †Heb. a separation an unclean thing e An abominable thing like the uncleanness of a menstruous woman which is oft expressed by this word Heb a separation or removing i. e. a thing deserving separation or exclusion from society with others or a thing to be removed out of sight or out of the world he hath uncovered his brothers nakedness they shall be childless 22 Ye shall therefore keep all my †chap. 18. 26. statutes and all my judgments and do them that the land whither I bring you to dwell therein * chap. 18. 25. spue you not out 23 And ye shall not walk in the manners of the nation which I cast out before you for they committed all these things and * Deut. 9. 5. therefore I abhorred them 24 But I have said unto you Ye shall inherit their land and I will give it unto you to possess it a land that floweth with milk and honey I am the LORD your God which have separated you from other people f By my special grace and favour vouchsafed to you above all people in glorious and miraculous works wrought for you and among you and in ordinances and other singular priviledges and blessings imparted to you all which calls for your special love and service 25 * chap. 11. 2. Deut. 14. 4. Ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean and ye shall not make your souls abominable by beast or by fowl or by any manner of living thing that ‖ Or moveth creepeth on the ground which I have separated from you as unclean g i. e. As things which by my sentence I have made unclean and which you must avoid as such 26 And ye shall be holy unto me * Verse 7. chap. 19. 2. Peâ—… 1. 1â—… 1 for I the LORD am holy and have severed you from other people that ye should be mine 27 * Deut. 1â—… 10 11. 1 Sam 28. 7 8. A man also or woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones their blood shall be upon them CHAP. XXI 1 AND the LORD said unto Moses Speak unto the priests the sons of Aaron and say unto them * Ezek. 44. 25. There shall none be defiled for the dead a To wit by touching of the dead body or abiding in the same house with it or assisting at his funerals or eating of the funeral feast The reason of this law is evident because by such pollution they were excluded from converse with men to whom by their function they were to be serviceable upon all occasions and from the handling of holy things Num. 6. 6. and 19. 11 14 16. Deut. 26. 14. Hos. 9. 4. And God would hereby teach them and in them all successive Ministers of holy things that they ought so entirely to give themselves to the service of God that they ought to renounce all expressions of natural affections and all worldly employments so far as they are impediments to the discharge of their holy services See Lev. 10. 3 7. Deut. 33. 9. Mat. 8. 22. Hereby also God would beget in the people a greater reverence to the Priestly function and oblige the Priests to a greater degree of strictness and purity than other men among his people 2 But for his kin that is near unto him b Under which general expression his wife seems to be comprehended though she be not expressed in the following instances because from the mention of others more remote it was easie to gather that so near a relation was not excluded And hence it is noted as a peculiar and extraordinary case that Ezekiel who was a
devoted which shall be devoted of men y Not by men as some would elude it but of men for it iâ—… manifest both from this and the foregoing verses that men here are not the persons devoting but devoted Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death Ans. This was unquestionably lawful and a duty in some cases when persons have been devoted to destruction either by Gods sentence as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites Deut. 20. 1â—… the Amalekites Deut. 25. 19. 1 Sam. 15. 3 26. Benhadad 1 King 20. 42. or by men in pursuance of such a sentence of God as Numb 21. 2 3. and 31. 17. or for any crime of an high nature as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood as some have taken it as if a Iew might by vertue of this Text devote his child or his servant to the Lord and thereby oblige himself to put them to death which peradventure was Iepthe's errour For this is expresly limited to all that a man hath or which is his i. e. which he hath a power over But the Iews had no power over the lives of their children or servants but were directly forbidden to take them away by that great command thou shalt do no murder And seeing he that killed his servant casually by a blow with a rod was surely to be punished as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this But for the Canaanites Amalekites c. God the undoubted Lord of all mens lives gave to the Israelites a power over their persons and lives and a command to put them to death And this verse may have a special respect to them or such as them And although the general subject of this and the former verse be one and the same yet there are two remarkable differences to this purpose The verb is active ver 28. and the agent there expressed that a man shall devote but it is passive ver 29 and the agent undetermined which shall be devoted to wit by God or men in conformity to Gods revealed will 2. The devored person or thing is onely to be sold or redeemed and said to be most holy ver 28. but here it is to be put to death and this belongs onely to men and those such as either were or should be devoted in manner now expressed shall be redeemed but shall surely be put to death 30 And * Gen. 28. 22. Num. 18. 21 24. Mal. 3. 8. 10. all the tithe of the land z There are divers sorts of Tithes but this seems to be understood onely of the ordinary and yearly tithes belonging to the Levites c. as the very expression intimates and the addition of the fifth part in case of redemption thereof implies whether of the seed of the land or of the fruit of the tree is the LORDS it is holy unto the LORD 31 And if a man will at all redeem ought of his tithes he shall add thereto the fifth part thereof 32 And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod ‖ Either 1. the tithers rod it being the manner of the Iews in tithing to cause all their cattel to pass through some gate or narrow passage where the tenth was marked by a person appointed for that purpose and reserved for the Priest Or 2. the shepherds rod under which the herds and flocks passed and by which they were governed and numbred See Ier. 33. 13. Ezek. 20. 37. the tenth shall be holy unto the LORD 33 He shall not search whether it be good or bad neither shall he change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34 These are the commandments which the LORD commanded Moses for the children of Israel in Mount Sinai ANNOTATIONS ON NUMBERS The ARGUMENT THis Book giveth us an History of almost forty years travel of the children of Israel through the Wilderness where we have an account of their journeys and what happened to them therein with their Government and how they were managed thereby Called Numbers by reason of the several Numbrings of the people as at the offerings of the Princes and at their several journeys c. But especially two One Chap. 1. Out of which the Priests and Levites were excepted but numbred by themselves viz. in the second year after they were come out of Egypt in the first month whereof the Passeover was instituted with the order about the Tabernacle both of the Levites and People and their several marches encampings and manner of pitching their Tents the Priest's maintenance and establishment by the miraculous budding of Aarons rod with the several impediments in their marches both among themselves by several murmurings seditions and conspiracies and from their enemies viz. the Edomites Canaanites over whom having obtained a victory and afterwards murmuring they were stung with fiery Serpents and cured by the brazen one Amorites whose Kings Sihon and Og they overcame and slew and Moabites where by the allurements of Balaam who was hired by Balak to curse Israel they joyned themselves to Baal-peor and are plagued for it that openly opposed them The other chief numbring is in Chap. 26. where they are found almost as many as the first though among them were none of the first numbring according to what God had threatned Chap. 14. save Moses Joshua and Caleb by reason of their desire to return back into Egypt upon the discouraging report of ten of those twelve that Moses sent to spy out the Land whereupon they were forced to wander above 38 years in the wilderness where he gave them several Laws Civil Ecclesiastical and Military as also particular directions about women's inheriting occasioned by the case of Zelophehad's daughters and concerning vows And then brings them back to the borders of Canaan where after divers victories obtained against their enemies they were directed how the Land of Canaan was to be divided among the Tribes and what portion the Levites were to have among them together with six cities of Refuge set apart for the Man-slayer At length Aaron being dead and Eleazar placed in his stead and Moses also having received the sentence of Death doth by God's appointment deliver up the people unto the charge and conduct of Joshua CHAP. I. 1 AND the LORD spake unto Moses in the wilderness of Sinai a Where now they had been a full year or near it as may be gathered by comparing this place with Exod. 19. 1. and 40. 17. and other places in the tabernacle b From the mercy-seat of the congregation on the first day of the second month in the second year after they
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
and his land before thee begin to possess that thou mayest inherit his land 32 * Num. 21. 23. Then Sihon came out against us he and all his people to fight at Jahaz 33 And the LORD our God delivered him before us and we smote him and his sons and all his people 34 And we took all his cities at that time and utterly destroyed g By Gods command these being a part of those people who were devoted by the Lord of Life and Death to utter destruction for their abominable wickedness See Deut. 7. 2. and 20. 16. the †〈…〉 men and the women and the little ones of every city we left none to remain 35 Onely the cattel we took for a prey unto our selves and the spoyl of the cities which we took 36 From Aroer h Which was in the border of Moab but now in the hands of the Amorites which is by the brink of the river of Arnon and from the city that is by the river i Heb. In the river wherewith it was encompassed Numb 21 15 28. Ios. 12. 2. and 13. 9. He speaks exclusively for this was Ar which now was in the Moabites Jurisdiction above v. 9. even unto Gilead there was not one city too strong for us the LORD our God delivered all unto us 37 Onely unto the land of the children of Ammon thou camest not nor unto any place of the river * â—…en 32. 22. Jabbok k i. e. Beyond Iaâ—…ok for that was the border of the Ammonites Ios. 12. 2. Obj. Half the land of the Ammonites is said to be given to the tribe of Gad Ios. 13. 27. Answ. This is true of that half of it which the Amorites had taken from them but not of the other half which yet was in the possession of the Ammonites nor unto the cities in the mountains l The mountainous Country of the Ammonites nor unto whatsoever the LORD our God forbad us m Heb. commanded us commanding is put for forbidding here as Gen. 2. 16. and 3. 11. Levit. 4. 2. Deut. 4. 23. The words may be thus rendred Concerning which the Lord gave us command or charge to wit that we should not meddle with them as was said before So it is only an ellipsis of the preposition which is very frequent CHAP. III. 1 THen we turned and went up the way to Bashan and * Num. 21. 33. c. chap. 29. 7. Og the King of Bashan came out against us he and all his people to battel at Edrei 2 And the LORD said unto me Fear him not a Though he be of so frightful a look and stature ver 11. for I will deliver him and all his people and his land into thy hand and thou shalt do unto him as thou didst unto * Num. 21. 24. Sihon King of the Amorite which dwelt at Heshbon 3 So the LORD our God delivered into our hands * Num. 21. 33. Og also the King of Bashan and all his people and we smote him until none was left to him remaining 4 And we took all his cities at that time there was not a city which we took not from them threescore cities all the region of Argob b A Province within Bashan or at least subject and belonging to Bashan as appears from ver 13. and 1 King 4. 13. called Argob possibly from the name of a man its former Lord and owner the kingdom of Og in Bashan 5 All these cities were fenced with high walls gates and bars c Which may encourage you in your attempt upon Canaan notwithstanding the fenced cities which the spies told you of and you must expect to find besides unwalled towns a great many 6 And we utterly destroyed them as we did unto Sihon King of Heshbon utterly destroying the men women and children of every city 7 But all the cattel and the spoil of the cities we took for a prey to our selves 8 And we took at that time out of the hand of the two Kings of the Amorite the land that was on this side Jordan d So it was when Moses wrote this book but afterward when Israel passed over Iordan it was called the land beyond Iordan from the river of Arnon unto mount Hermon e 9 Which Hermon the Zidonians call Sirion and the Amorite call it Shenir f Elsewhere called mount Gilead and Libanus or Libanon and here Shenir and Sirion and by abbreviation Sion Deut. 4. 48. Which several names are given to this one mountain partly by several people and partly in regard of several tops and parts of it whence Scâ—…nir and Hermon are mentioned as distinct places Cant. 4. 8. 10 All the cities of the plain and all Gilead f Gilead is sometimes taken largely for all the Israeâ—…ites possessions beyond Iordan and so it comprehends Bashan but here more strictly for that part of it which lies in and near mount Gilead and so it is distinguished from Bashan and Argob and * â—…osh 12. 5. â—…d 13. 11. all Bashan unto Salchah and Edrei cities of the kingdom of Og in Bashan 11 For only Og King of Bashan remained of the remnant of giants g The other giants of Bashan were destroyed before and therefore when Og was killed the Israelites work was done behold his bedstead was a bedstead of iron is it not in * 2 Sâ—…m 12. 26. Jer. 49. 2. Rabbath of the children of Ammon i Where it might now be either because the Ammonites in some former battel with Og had taken it as a spoil or because after Ogs death the Ammonites desired to have this monument of his greatness and the Israelites permitted them to carry it away to their chief city nine cubits was the length thereof and four cubits the breadth of it after the cubit of a man k To wit of ordinary stature So his bed was four yards and an half long and two yards broad 12 And this land which we possessed at that time from Aroer which is by the river Arnon and half mount Gilead and * Num. 32. 33 Josh. 13. 8. c. the cities thereof gave I unto the Reubenite and to the Gadite 13 And the rest of Gilead and all Bashen being the kingdom of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants 14 * 1 Chro. 2. 2â—… Jair the son of Manasseh took all the countrey of Argob unto the coasts of Geshuri l Or Geshurites a people towards the North of Canaan 2 Sam. 3. 3. and 15. 8. See also Ios. 13. 13. and Maachathi m Of whom see 2 Sam. 3. 3. and 10. 6. and called them after his own name Bashan * Num. 32. 41. Havoth-Jair unto this day n This must be put among those other passages which were not written by Moses but added by those holy men who
may know it to wit judicially or in a publick manner so as both you and others may know and see it that so the justice of his judgments upon you may be more evident and glorious whether ye love the LORD your God with all your heart and with all your soul. 4 Ye shall walk after the LORD your God and fear him and keep his commandments and obey his voice and ye shall serve him h To wit onely as appears from the opposition Compare Deut. 6. 13. with Mat. 4. 10. and * chap. 10. 20. cleave unto him 5 And * chap. 18. 20. Zech. 13. 3. that prophet or that dreamer of dreams shall be put death because he hath †Heb. spoken revolt against the LORD spoken i i. e. Taught or perswaded you to turn you away from the LORD k To forsake God and his worship He shews that the chiefest and most certain character of a true Prophet is to be taken from his doctrine rather than from his miracles your God which brought you out of the land of Egypt and redeemed you out of the house of bondage to thrust thee out of the way l This phrase notes the great force and power of seducers to corrupt mens minds Compare Deut. 4. 19. 2 King 17. 21. Mat. 24. 24. which the LORD thy God commanded to walk in * chap. 22. 21 24. 1 Cor. 5. 13. so shalt thou put the evil m Either 1. that evil thing that wicked doctrine and practise Or 2. that wicked and scandalous man that Idolater and seducer away from the midst of thee 6 * chap. 17. 2. If thy brother the son of thy mother n This is added to restrain the signification of the word brother which is oft used generally for one near akin and to express the nearness of the relation the mothers side being the surest and usually the ground of the truest and most fervent affection See Gen. 20. 12. or thy son or thy daughter o Thy piety must overcome both thy affection to thy nearest relation and thy compassion to the weaker Sex or the wife of thy bosom p Either 1. that is near to thy heart that hath thy dearest love Or rather 2. that lieth in thy bosom as it is expressed Mic. 7. 5. Compare Gen. 16. 5. Prov. 5. 20. Deut. 28. 54. So we read of the husband of her bosom Deut. 28. 56. or thy friend which is as thine own soul q As dear to thee as thy self The father and mother are here omitted not as some fancy because children might not in this nor in any case accuse their parents for certainly they owe more reverence and duty to God who is injured in this case than to their parents and Levi is commended for neglecting his father and mother in this case but because they are sufficiently contained in the former examples for since mens love doth usually descend more strongly than it ascends and the relation of a wife is and ought to be nearer and dearer than of a parent that favour which is denied to wives and children cannot be thought fit to be allowed to parents intice thee r Though it be without success because the very attempt of such an abominable crime deserved death as it is judged in case of treason secretly saying Let us go and serve other gods which thou hast not known thou nor thy fathers s Unknown and obscure and new Gods which greatly aggravates the crime to forsake a God whom thou and thy fathers have long known and had great and good experience of for such upstarts 7 Namely of the gods of the people which are round about you nigh unto thee or far off from thee from the one end of the earth even unto the other end of the earth t He armes against the pretence of the universality of this Idol-worship wherewith they were like to be oft assaulted 8 Thou shalt not consent unto him nor hearken unto him neither shall thine eye pity him neither shalt thou spare neither shalt thou conceal him u i. e. Smother his fault hide or protect his person but shalt accuse him to the Magistrate and demand justice upon him which was not to be done in most other criminal causes and no wonder this crime being of a far higher â—…ature than others 9 But * chap. 17. 7. thou shalt surely kill him x Not privately which pretence would have opened the door to innumerable murders but by procuring his death by the sentence of the Magistrate thine hand shall be first upon him to put him to death y Thou shalt cast the first stone at him as the witness was to do See Deut. 17. 7. Act. 7. 58. and afterwards the hand of all the people 10 And thou shalt stone him with stones that he die because he hath sought to thrust thee away from the LORD thy God which brought thee from the land of Egypt from the house of †Heb. 〈◊〉 bondage 11 And * chap. 17. 13. all Israel shall hear and fear and shall do no more any such wickedness as this is among you 12 If thou shalt hear say in one of thy cities which the LORD thy God hath given thee to dwell there saying 13 Certain men ‖ Or 〈◊〉 men 1 Sam. â—… 12. and 25. 〈◊〉 2 Cor. 6. 1â—… the children of Belial z A title oft used in Scripture as Iudg. 19. 22. 1 Sam. 1. 16. and 25. 25. 2 Sam. 16. 7. It signifies properly persons without yoke vile and wretched miscreants lawless and rebellious that will suffer no restraint that neither fear God nor reverence man are gone out from among you a i. e. From your Church and Religion It notes a separation or departure from them not in place as appears by their partnership with their fellow Citizens both in the sin and punishment as it here follows but in heart doctrine and worship as the same phrase is used 1 Iob. 2. 19. and have withdrawn the inhabitants of their city saying Let us go and serve other gods which ye have not known 14 Then shalt thou b This is meant of the Magistrate to whose office this properly belongs and of whom he continues to speak in the same manner thou ver 15. and ver 16. inquire and make search and ask diligently and behold if it be truth and the thing certain that such abomination is wrought among you 15 Thou shalt surely smite the inhabitants of that city c To wit all that are guilty not the innocent part such as disowned this Apostacy who doubtless by choice and interest at least upon warning would come out of so wicked and cursed a place with the edg of the sword * Iosh. 6. 1â—… destroying it utterly d The very same punishments which was inflicted upon the cities of the cursed Canaanites to whom having made themselves equal in sin
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â—… If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â—… sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently ‖ By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â—… â—… shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â—… Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. †Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
Levites which I have set over thee and commanded thee to observe in this and the like matters by the way after that ye were come forth out of Egypt 10 When thou doest †Heb. lend the loan of any thing to c. lend thy brother any thing thou shalt not go into his house to fetch his pledge o To prevent both the poor mans reproach by having his wants exposed to view and the creditors insolence and greediness which might be occasioned by the sight of something which he desired and the debtour could not spare 11 Thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledg p He shall chuse what pledge he please provided onely it be sufficient for the purpose abroad unto thee 12 And if the man be poor thou shalt not sleep with his pledg q But restore it before night which intimates that he should take no such thing for pledge without which a man cannot sleep since it were an idle thing to fetch it and carry it every day See on Exod. 22. 26 27. 13 * Exod. 22. 26. In any case thou shalt deliver him the pledg again when the sun goeth down that he may sleep in his own raiment and * Job 31. 20. bless thee r Instrumentally as ministers are said to convert and save sinners to wit bring down the blessing of God upon thee by his prayers for though his prayers if he be not a good man shall not avail for his own behalf yet they shall avail for thy benefit and it shall be righteousness unto thee before the LORD thy God s i. e. Esteemed and accepted by God as a work of righteousness or holiness or goodness and mercy which oft is called righteousness as Psal. 112. 9. Prov. 10. 2. Dan. 4. 27. 14 Thou shalt not oppress an hâ—…ed servant t Either by laying too grievous burdens of work upon him or by with-holding his wages from him as it follows that is poor and needy whether he be of thy brethren or of thy strangers that are in thy land within thy gates 15 At his day u At the time appointed weekly or daily * Lev. 19. 13. Jer. 22. 13. thou shalt give him his hire neither shall the sun go down upon it x To wit after the day upon which it is due and desired or demanded by him for justice must not be denied nor delayed for he is poor and †Heb. he lifteth his soul unto it setteth his heart upon it u lest he cry against thee unto the LORD and it be sin unto thee y Heb. lifteth up his soul to it which notes his great desire and hope of it and his dependance upon it See Psal. 24. 4. Ier. 22. 27. 16 * 2 King 14. 6. 2 Chron. 25. 4. Jer. 31. 29 30. Ezek. 18. 20. The fathers shall not be put to death for the children neither shall the children be put to death for the fathers z Understand it thus if the one be free from the guilt of the others sin and except in those cases where the soveraign Lord of Life and Death before whom none is innocent hath commanded it as Deut. 13. Ios. 7. 24. For this law is given to men not to God and though God do visit the fathers sins upon the children Exod. 20. yet he will not suffer men to do so every man shall be put to death for his own sin a Understand onely and not for any other mans sin 17 * Exod. 22. 21 22. Prov. 22. â—…2 Jer. 22. 3. Ezek. 22. 29. Thou shalt not pervert the judgment of the stranger nor of the fatherless b Nor of the widow which is to be supplied out of the last member nor indeed of any other person but he particularly mentions these partly because men are most apt to wrong such helpless persons and partly because God is pleased especially to charge himself and so to charge others with the care of those who have no other refuge See Isa. 1. 23. Ier. 5. 28. * Exod. 22. 26. nor take a widows raiment c To wit such an one as she hath daily and necessary use of as being poor as may appear by comparing this with ver 12 13. and with other places But this concerns not rich persons nor superfluous raiment to pledg 18 But thou shalt remember d To wit affectionately and practically and by thy compassionate sence of others miseries thou shalt make it evident that thou hast not forgotten thy own distresses and deliverances I having thereby authority to command thee and thou having obligations on that account both to obey me and to pity others in the same calamities which thou hast felt that thou wast a bond-man in Egypt and the LORD thy God redeemed thee thence therefore I command thee to do this thing e. 19 * Lev. 19. 9. and 23. 22. When thou cuttest down thine harvest in thy field and hast forgot a sheaf in the field thou shalt not go again to fetch it it shall be for the stranger for the fatherless and for the widow that the LORD thy God may bless thee in all the work of thine hands 20 When thou beatest thine olive-tree f With staves as they used to do to fetch down the olives †Heb. thou shalt not bough it after thee thou shalt not go over the boughs again it shall be for the stranger for the fatherless and for the widow 21 When thou gatherest the grapes of thy vineyard thou shalt not glean it †Heb. after thee afterward it shall be for the stranger for the fatherless and for the widow 22 And thou shalt remember that thou wast a bond-man in the land of Egypt therefore I command thee to do this thing CHAP. XXV 1 IF there be a controversie between men a About criminal matters as it follows and they come unto judgment that the judges may judge them then they shall justify b i. e. Acquit him from guilt and false accusations and free him from punishment the righteous and condemn c Declare him guilty and pass sentence of condemnation to suitable punishments upon him the wicked 2 And it shall be if the wicked man be †Heb. a son of beating 1 Sam. 26. 16. worthy to be beaten d Which the Iews say was the case of all those crimes which the law commands to be punished without expressing the kind or degree of the punishment that the judge shall cause him to lie down and to be beaten before his face e That the punishment may be duely inflicted without excess or defect which otherwise might easily happen through the executioners passion or partiality according to his fault by a certain number 3 * 2 Cor. 11. 24. Forty stripes he may give him and not exceed f It seems not superstition but prudent caution
* Deut. 4. 39. 12 Now therefore I pray you swear unto me by the LORD y By your God who is the only true God so she shews her Conversion to God and owns his Worship one eminent Act whereof is swearing by his Name since I have shewed you kindness that ye will also shew kindness unto * See 1 Tim 5. 8. my fathers house z My near Kindred which she particularly names v. 13. Husband and Children it seems she had none And for her self it was needless to speak it being a plain and undeniable Duty to save their Preserver and give me a true token a Either an assurance that you will preserve me and mine from the common Ruine or a Token which I may produce as a Witness of this agreement and a mean of my security 13 And that ye will save alive my father and my mother and my brethren and my sisters and all that they have b i. e. Their Children as appears from Iosh. 6. 23. and deliver our lives from death 14 And the men answered her Our life †for ‡ Heb. instead of you to die yours c We pawn and will venture our lives for the security of yours Or may we perish if you be not preserved if ye utter not this our business d i. e. This Agreement of ours and the way and condition of it lest others under this pretence secure themselves By which they shew both their Piety and Prudence in managing their Oath with so much Circumspection and Caution that neither their own Consciences might be ensnared nor the publick Justice obstructed And it shall be when the LORD hath given us the land that * Judg. 1. 24. we will deal kindly and truly with thee 15 Then she let them down by a cord through the window for her house was upon the Town-wall e Which gave her the opportunity of dismissing them when the gates were shut and she dwelt upon the wall f Her particular dwelling was there which may possibly be added because the other part of her House was reserved for the entertainment of Strangers 16 And she said unto them Get ye to the mountain g i. e. To some of the Mountains wherewith Iericho was encompassed in which also there were many Caves where they might lurk lest the Pursuers meet you and hide your selves there three days h Not three whole days but one whole day and parts of two days See on Iosh. 1. 11. until the Pursuers be returned and afterward may ye go your way 17 And the mensaid i Or had said namely before she let them down it being very improbable either that she would dismiss them before the Condition was expressed and agreed or that she would discourse with them or they with her about such secret and weighty things after they were let down when others might over-hear them or that she should begin her discourse in her Chamber and not finish it till they were gone out of her House Obj. They spoke this after they were let down for it follows v. 18. this thread which thou didst let us down by Ans. Those words may be thus rendred which thou dost let us down by i. e. art about to do it it being frequent for the Preter Tense to be used of a thing about to be done by an Enallage of Tenses as Iosh. 10. 15. unto her We will be blameless k i. e. Free from guilt or reproach if it be violated namely if the following Condition be not observed of this thine oath which thou hast made us swear 18 Behold when we come into the land l i. e. Over Iordan and near the City thou shalt binde this line of scarlet threed in the window m That it may be easily discerned by our Soldiers which thou didst let us down by and thou shalt †bring thy Father and thy Mother and ‡ Heb. gather thy Brethren and all thy Fathers Houshold home unto thee 19 And it shall be that whosoever shall go out of the doors of thy house into the street his blood shall be upon his head n The blame of his death shall rest wholly upon himself as being occasioned by his own neglect or contempt of the means of safety and we will be guiltless and whosoever shall be with thee in the house his blood shall be upon our head o We are willing to bear the sin and shame and punishment of it if any hand be upon him p To wit so as to kill him as this Phrase is used Esth. 6. 2. Iob 1. 12. 20 And if thou utter this our business then we will be quit of thine oath which thou hast made us to swear 21 And she said According unto your words so be it And she sent them away and they departed and she bound the scarlet line in the window q Forthwith partly that the Spies might see it hung out before their departure and so the better know it at some distance partly lest some accident might occasion a mistake or neglect about it and partly for her own comfort it being pleasant and encouraging to her to have in her eye the pledg of her deliverance 22 And they went and came unto the mountain and abode there three days r Supporting themselves there with the Provisions which after the manner of those times and places they carried with them which Rahab furnished them with until the Pursuers were returned And the Pursuers sought them throughout all the way s i. e. In the Road to Iordan and the places near it but not in the Mountains but found them not 23 So the two men returned and descended from the mountain and passed over t To wit Iordan unto Ioshua and came to Joshua the son of Nun and told him u Him alone not the people as they did Numb 13. all things that befel them 24 And they said unto Joshua Truly the LORD hath delivered into our hand all the land for even all the Inhabitants of the country do †faint because ‡ Heb. melt of us CHAP. III. AND Joshua rose early in the morning a Not after the return of the Spies as may seem at first view but after the three days as it follows v. 2. and they removed from Shittirn and came to Jordan he and all the children of Israel and lodged there b That night that they might go over in the day time partly that the Miracle might be more evident and unquestionable and partly to strike the greater terror into their Enemies before they passed over 2 And it came to pass after three days c Either 1. at the end of the three days mentioned Iosh. 1. 11. or upon the last of them as this Phrase is used See on Deut. 15. 1. Or 2. after those days were expired See on Iosh. 1. 11. that the Officers went through the host
Chap. 13 â—… Moses the servant of the LORD gave it for a possession unto the Reubenite and Gadite and the half tribe of Manasseh 7 And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west from Baal-gad in the valley of Lebanon even unto * Chap. 1â—… the mount Halak that goeth up to Seir which Joshua gave unto the tribes of Israel for a possession according to their divisions 8 In the mountain and in the vale and in the plain and in the springs and in the wilderness i This word here and elsewhere in Scripture notes not a Land wholly desart and uninhabited but one thin of Inhabitants as 1 King 2. 34. and 9. 18. Mat. 3. 1 3. and in the south countrey the Hittite the Amorite and the Canaanite the Perizzite the Hivite and the Jebusite 9 ¶ * Chap. 〈◊〉 The king of Jericho one * Chap. 〈◊〉 the king of Ai which is beside Beth-el k This is added to distinguish it from Ai of the Ammonites of which Ier. 49. 3. one 10 * Chap. 〈◊〉 The king of Jerusalem one the king of Hebron one 11 The king of Jarmuth one the king of Lachish one 12 The king of Eglon one * Chap. 〈◊〉 the king of Gezer one 13 * Chap. 〈◊〉 The king of Debir one the king of Geder one 14 The king of Hormah one the king of Arad one 15 * Chap. 〈◊〉 The King of Libnah one the king of Adullam one 16 * Chap. 〈◊〉 The king of Makkedah one the king * Chap. 〈◊〉 of Beth-el one 17 The king of Tappuah one the king of Hepher one 18 The king of Aphek one the king of †Lasharon ‡ Or 〈◊〉 one 19 The king of Madon one * Chap. 〈◊〉 the king of Hazor one 20 The king of Shimron-meron one the king of Achshaph one 21 The king of Taanach one the king of Megiddo one 22 The king of Kedesh one the king of Jokneam of Carmel one 23 The king of Dor l Of which Ios. 11. 2. in the coast of Dor one the king of * Gen. 〈◊〉 the nations of Gilgal m Not of that Gilgal where Ioshua first Lodged after his passage over Iordan where it doth not appear that there was either King or City but of another City of the same Name as was frequent in those parts probably in Galilee towards the Sea whither divers people might possibly resort for Trade and Merchandise over whom this was King as formerly Tidal seems to have been Gen. 14. 1. one 24. The king of Tirzah one all the kings thirty and one n Each being confined to a narrow compass and being King only of one City or small Province belonging to it which was by the wise and singular Providence of God that they might be more easily and successively conquered by the Israelites one after another as they were CHAP. XIII NOW Joshua * See Chap. 14. 〈◊〉 was old and stricken in years and the LORD said unto him Thou art old a Therefore delay not to do the work which I have appointed and commanded thee to do and stricken in years and there remaineth yet very much land †to be possessed b To be conquered and so possessed by the people ‡ Heb. to posâ—… 2 * Judg. 3. 3. This is the land that yet remaineth c Unconquered by thee and to be conquered by the Israelites if they behave themselves aright all the borders of the Philistines and all Geshuri d A People in the North-east of Canaan of which see Deut. 3. 14. as the Philistines are on the South-west 3 From Sihor e A River of which see Isa. 23. 3. and Ier. 2. 18. which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite f i. e. Which though now possess'd by the Philistines who drove out the Canaanites the old Inhabitants of it Deut. 2. 23. Amos 9. 7. yet is a part of the Land of Canaan and therefore belongs to the Israelites five lords of the Philistines the * Zech. 9. 5. Gazathites and the Ashdothites the Eshkalonites the Gittites and the Ekronites also the * Deut. 2. 13. Avites g Or the Avims as they are called Deut. 2. 23. who though they were expelled out of their ancient Seat and most of them destroyed by the Caphtorâ—…ns or Philistines as is there said yet many of them probably escaped and planted themselves in some other place not very far from the former 4 From the south all the land of the Canaanites ‡ Or the Cave h i. e. From those Southern parts of the Sea-coast now possessed by the Philistines all the more Northern parts of the Sea-Coast being yet inhabited by the Canaanites almost as far as Sidon as it here follows For there is no mention made of any Conquests of Ioshua upon the Sea-Coast The Canaanites properly so called are said to awell by the Sea Numb 13. 29. and these are here spoken of though some of them dwelt in other parts of the Land and â—… Mearah i A strong place it matters not whether it was a City or an Impregnable Cave which some Writers mention to be in those parts that is beside the Sidonians unto Aphek k Not that of Iudea of which Ios. 15. 53. but another in the Tribe of Aser of which Ios. 12. 18. Iudg. 1. 31. to the border of the Amorite l The Amorites were a strong and very numerous people and we find them dispersed in several parts some within Iordan and some without it some in the South and others in the North of whom he speaks here 5 And the land of the * 1 Kin. 5. 18. Psal. 83. 7. Giblâ—…tes m A people dwelling near Sidon in Gebal of which see King 5. 18. Ezek. 27. 9. and all Lebanon toward the Sun-rising from Baal-gad under mount Hermon unto the entring into Hamath 6 All the inhabitants of the hill-countrey from Lebanon * Chap. 11. 8. unto Misrephoth-maim and all the Sidonians them will I drive out from before the children of Israel n Presently after thy Death if the Israelites do not hinder it by their unbelief or wickedness only divide thou it by lot unto the Israelites for an inheritance o Though they be now unconquered yet divide them partly as a pledg to assure them of my help in conquering them after thy Death partly to lay an obligation upon the Israelites to proceed in Conquering-work and to bear Witness against them in case they did not and partly as a Wall of partition between them and the Canaanites to prevent all Agreements Contracts and Confederacies with them to which God saw they began to encline as I have commanded thee 7 Now therefore divide this land for an inheritance unto the nine
and Bizjothjah 29 Baalah and lim and Azem 30 And Eltolad and Chesil and Hormah 31 And Ziklag and Madmannah and Sansannah 32 And Lebaoth and Shilhim and Ain and Rimmon all the cities are twenty and nine r Obj. Here are 37 or 38 Cities named before how then are they only reckoned 29 Ans. There were only 29 of them which either 1. Properly belonged to Iudah the rest fell to Simeons Lot or 2. Were Cities properly so called i. e. walled Cities or such as had Villages under them as it here follows the rest being great but unwalled Towns or such as had no Villages under them with their villages 33 And in the vale Eshtaol and Zoreah and Ashnah 34 And Zanoah and Engannim Tappuah and Enam 35 Jarmuth and Adullam Socoh and Azekah 36 And Sharaim and Adithaim and Gederah * Or or and Gederothaim fourteen cities s Obj. There are 15 numbred Ans. Either one of them was no City strictly called or Gederah and Gederothaim is put for Gederah or Gederothaim so called possibly because the City was double as there want not instances of one City divided into two parts called the old and the new City So the conjunction and is put for the disjunctive or whereof examples have been given before with their villages 37 Zenan and Hedashah and Migdal-gad 38 And Dilean and Mizpeh and Joktheel 39 Lachish and Bozkath and Eglon 40 And Cabbon and Lahmas and Kithlish 41 And Gederoth Beth-dagon and Naamah and Makkedah sixteen cities with their villages 42 Libnah t Heb. Libnah See Ios. 10. 29. and Ether and Ashan 43 And Jiphta and Ashnah and Nezib 44 And Keilah and Achzib and Mareshah nine cities with their villages 45 Ekron u Here and in the following Verses are contained all the Cities of the Philistines among which are Gath and Askelon which peradventure are here omitted because they were not at this time places of such Power and Eminency as afterwards they were but were the Daughters of some of these following Cities though afterwards the Daughter might overtop the Mother as is usual with her †Towns x Heb. Her Daughters i. e. lesser Cities or great Towns subject to Ekrons Jurisdiction and her villages ‡ Heb. Daughters Numb 21. 25. y i. e. Lesser Towns or Hamlets 46 From Ekron even unto the sea all that lay †near Ashdod with their villages ‡ Heb. by the place of 47 Ashdod with her †towns and her villages Gaza with her * Heb. Daughters * Heb. Daughters towns and her villages unto the river of Egypt and the great sea and the border thereof z i. e. The Sea-Coast and all other Cities Towns and Villages upon it 48 ¶ And in the mountains a i. e. In the higher grounds called Mountains or Hills in comparison of the Sea-Coast Shamir and Jattir and Socoh 49 And Dannah and Kirjath-sannah which is Debir b Which also is called Kiriath-sepher above v. 15. So this City had three Names 50 And Anab and Eshâ—…emoh and Anim 51 And Goshen c See Ios. 10. 41. and Holon and Giloh eleven cities with their villages 52 Arab and Dumah and Eshean 53 And * Janum and Beth-tappuah and 〈◊〉 Janus Aphekah 54 And Humtah and * Chap. 14. 15. Kirjath-arba which is Hebron and Zior nine cities with their villages 55 Maon d Of which see 1 Sam. 23. 25. and 25. 2. Carmel e Nabals Country 1 Sam. 25. and Ziph f Which gave its name to the Neighbouring Mountain 1 Sam. 26. 1. and Juttah 56 And Jezreel and Jokdeam and Zanoah 57 Cain Gibeah and Timnah ten cities with their villages 58 Halhul Bethzur and Gedor 59 And Maarath and Beth-anoth and Eltekon six cities with their villages 60 Kirjath-baal which is Kirjath-jearim and Rabbah two cities with their villages 61 ¶ In the wilderness g So the Hebrews call places either uninhabited by men or having but few Inhabitants Beth-arabah Middin and Secaâ—…ah 62 And Nibshan and the city of salt h So called either from the Salt Sea which was near it or from the Salt which was made in it or about it and Engedi six cities with their villages 63 As for the Jebusites the inhabitants of Jeruâ—…em i For though Ierusalem was in part taken by Ioshua before this yet the upper and stronger part of it called Zion was still kept by the Iebusites even until Davids time and it seems from thence they descended to the lower Town called Ierusalem and took it so that the Israelites were forced to win it a second time yea and a third time also for afterwards it was possessed by the Iebusites Iudg. 19. 11. 2 Sam. 5. 6 7. the children of Judah could not drive them out k Namely because of their unbelief as Christ could do no mighty work because of the peoples unbelief Mark 6. 5 6. Mat. 13. 58. and because of their Sloth and Cowardise and Wickedness whereby they forfeited Gods help and then they must needs be imporent but this inability was wilful and brought upon them by themselves but the Jebusites dwell with the children of Judah at Jerusalem l The same things which are here said of the children of Iudah are said of the Benjamites Iudg. 1. 21. Hence ariseth a question To which of the Tribes Ierusalem belonged whether to Benjamin as is gathered from Gen. 49. 27. Deut. 33. 12. Ier. 6. 1. or to Iudah as is implied here and Psal. 78. 68 69. Some think that being in the Borders of both it was common to both and promiscuously inhabited by both and it is certain that after the Captivity it was possessed by both Neh. 11. 4. But for the present though it did belong to Benjamin yet the Children of Iudah being possibly very active in the first taking of it by Ioshua as they certainly were after his Death Iudg. 1. 8. they might thereby get some right to share with the Benjamites in the Possession of it It seems most probable that part of it and indeed the greatest part and main body of it stood in the Tribe of Benjamin and hence this is mentioned in the List of their Cities and not in Iudah's List and part of it stood in Iudah's share even Mount Moriah on which the Temple was built and Mount Sion when it was taken from the Iebusites unto this day m When this Book was written whether in Ioshuah's Life and Old Age which continued many years after the taking of Ierusalem or after his Death when this Clause was added here and elsewhere in this Book by some other man of God which must needs be done before Davids time when the Iebusites were quite expelled and their Fort taken CHAP. XVI AND the lot of the children of Joseph a i. e. Of Ephraim and the half Tribe of Manasseh which are here put together in one not because they had but one Lot for
Zebulun and to the valley of Jiphthah-el toward the northside of Bethemek and Neiel and goeth out to Cabul q Either 1. That Countrey called Cabul wherein were 20 Cities of which 1 King 9. 13. But this is not probable because that was not within nor belonging to any particular Tribe for then Solomon could not have alienated it from them and given it unto Hiram whereas this did belong to Asher or 2. A certain City so called on the left hand r i. e. On the North which when men look towards the East as is usual is on their left hand 28 And Hebron and Rehob and Hammon and Kanah s To wit Kanah the greater in the upper Galilee not Kanah the less which was in the lower Galilee even unto great Zidon t Called great for its Antiquity and Riches and Glory This City either was not given to the Israelites but is only mentioned as their border or at least was never possessed by them not without a singular Providence of God that they might not by the opportunity of so good a Port be ingaged in much Commerce with other Nations from which together with Wealth that great corrupter of Mankind they might contract their Errors and Vices 29 And then the coast turneth s From the North Southward to Ramah and to the strong city ‡ Heb. Tzoâ—… Tyre t Exclusively for this City was no part of the Land given them and the coast turneth to Hosah and the outgoings thereof are at the sea from the coast to * Gen. 38. 5. Judg. 1. 31. 〈◊〉 â—… 14. Achzib 30 Umma also and Aphek and Rehob twenty and two cities x Here are more named but some of them were not within this Tribe but only bordering places with their villages 31 This is the inheritance of the tribe of the children of Asher according to their families thâ—…se cities with their villages 32 ¶ The sixth lot came out to the children of Naphtali even for the children of Naphtali according to their families 33 And their coast y Their Northern Border drawn from West to East as appears because when this Coast is described and brought to its end the Coast is said to turn from the East Westward v. 34. was from Heleph from Allon to Zaanannim and Adami Nekeb and Jabneel unto Lakum and the out-goings z i. e. The end of that Coast. thereof were at Jordan 34 And then the coast turneth west-ward a This is unquestionably the Southern Border described from East to West to Aznoth-tabor and goeth out from thence to Hukkok and reacheth to Zebulun on the south-side and reacheth to Asher on the west-side and to Judah upon Jordan b Qu. How can this be when there were divers Tribes between this and Iudah all which reached to Iordan Ans. He doth not say of Iudah as he doth of Zebulun and Asher that it reacheth to it but as it seems purposely leaves out that word which he had used in both the former branches lest it should be understood of a Local Reaching to it or being Contiguous with it which was not true and that he might signifie that he meant this Clause in another sense to wit that it did in some sort go or reach to or converse with Iudah by Iordan And so this may be here added to shew the accomplishment of that famous and obscure Prophecy That Napthali though he should be planted in the utmost border of the Land on the North-east yet he should possess the riches of the West and South Deut. 33. 23. i. e. of those Tribes which were at great distance from him Westward and Southward and this he should do in way of Commerce with them by their famous River Iordan which he did not onely touch in a small part â—…s some of the other Tribes did but lay all along it for a good space together even from the very Fountain unto the Sea of Genesareth Some think that this is verified by that Royalty of this River which they suppose God gave to the Tribe of Iudah which extended as far as Napthali toward the sun-rising 35 And the â—…enced cities are Ziddim Zer and Hammath c Or Hamath of which see Numb 34. 8. 1 King 8. 65. 2 King 23. 33. Rakkath and Cinnereth d Whence the Lake of Cinnereth or Genesareth received its Name 36 And Adamah and Ramah and Hazor 37 And Kedesh and Edrei and En-hazor 38 And Iron and Migdal-el Horem and Beth-anath and Beth-shemesh nineteen cities e See on v. 15 22 30. with their villages 39 This is the inheritance of the tribe of the children of Napthali according to their families the cities and their villages 40 ¶ And the seventh lot came out for the tribe of the children of Dan according to their families 41 And the coast of their inheritance f Which is here described onely by its Cities not by its Borders which are in part the same with Iudah's and their Inheritance is in good part taken out of Iudah's too large Portion as appears from divers of the Cities here mentioned which are also reckoned as in Iudah's Portion was Zorah and Eshtaol and Ir-shemesh 42 And Shaalabbin and Ajalon and Jethlah 43 And Elon and Thimnathah and Ekron 44 And Eltekeh and Gibbethon and Baalath 45 And Jehud and Bene-berak and Gath-rimmon 46 And Me-jarkon and Rakkon with the border ‖ Or over against before ‖ Or Joppa Act. 9. 〈◊〉 Japho 47 And the coast of the children of Dan went out too little for them g Heb. Went out from them to wit out of their hands or Possession for so this Hebrew Word is used concerning those Lands which in the year of Jubilee are said to go out Levit. 25. 28 30 31 33. i. e. out of the hands of the present Possessor to the first and ancient Owner And so peradventure this may signifie that many of the Danites were forced by their powerful Neighbours the Philistins to relinquish their Coast and their allotted Habitations which put them upon the following course therefore the children of Dan went up to fight against Leshem h This was done after Ioshuah's death as appears from Iudg. 18. and seems to be here inserted partly that all the Chief Places where the Danites dwelt though far distant might be mentioned together and partly to give an account of this strange accident why they removed from their appointed Portion to so remote a Place which may be this That being much molested and terrified by their bad Neighbours they thought fit to go to some place remote from them which also they were in a manner constrained to do because otherwise they must have taken some part of the Portions of other Tribes whereas now going to the very utmost Northern Point of the Land they took that which did not belong to or at least was not in the Possession of any other Tribe See more on Iudg. 18.
the men of Shechem did God render upon their heads and upon them came the curse of Jotham the son of Jerubbaal CHAP. X. AND after Abimelech there arose a Not of himself but either chosen by the People or rather raised by God as the other Judges were to ‖ Or deliver ‡ Heb. save desend Israel b Or to save which he did not by fighting against and overthrowing their Enemies but by a prudent and pious Government of them whereby he kept them from Sedition and Oppression and Tyranny as also from Idolatry as may be gathered from v. 6. which if not restrained and purged out would have brought certain Ruine upon them Tola the son of Puah the son of Dodo a man of Issachar and he dwelt in Shamir in mount Ephraim c Which was in the very heart and midst of the Land 2 And he judged Israel twenty and three years and dyed and was buried in Shamir 3 ¶ And after him arose Jair a Gileadite d Of Gilead beyond Iordan and judged Israel twenty and two years 4 And he had thirty sons that rode on thirty ass colts e Because Horses were scarce there and were not to be multiplied by the King himself Deut. 17. 16. Hence their Kings and Kings children used to ride upon Mules 2 Sam. 13. 29. and 18. 9. 1 King 1. 33 38 44. Compare Iudg. 5. 10. and 12. 14. and they had thirty cities which are called ‖ Or the villages of â—…air Havoth-jair f Object These Villages were called so before this time from another Iair And Numb 32. 41. Deut. 3. 14. Answ. They are not said to be now first called by that Name but to be still so called because the old Name was revived and confirmed upon this occasion As Sheba is said to be called Beersheba upon an occasion mentioned Gen. 26. 33. though it was so called before upon a more ancient occasion Gen. 21. 33. Possibly this Iair had enlarged or fortified these Towns and so they were justly denominated from him no less than from the former unto this day which are in the land of Gilead 5 And Jair died and was buried in Camon 6 ¶ And * Chap. â—… 〈◊〉 and 3. 〈◊〉 〈◊〉 4. 1. and 〈◊〉 〈◊〉 and 13. 1. the children of Israel did evil again in the sight of the LORD and served Paalim and ‡ Chap. 〈◊〉 Ashtaroth and the gods of Syria and the gods of Zidon and the gods of Moab and the gods of the children of Ammon and the gods of the Philistins and forsook the LORD and served not him g He shews how they grew worse and worse and so ripened themselves for the Ruine which afterward came upon them Before they Worshipped God and Idols together now they utterly forsake God and wholly cleave to Idols 7 And the anger of the LORD was hot against Israel and he * 1 Sam. 12 〈◊〉 sold them into the hands of the Philistines and into the hands of the children of Ammon h The one on the West the other on the East so they were molested on both sides 8 And that year they vexed and †Heb. 〈◊〉 〈◊〉 oppressed the children of Israel eighteen years i Or That year they had vexed and oppressed the children of Israel eighteen years Or They vexed them in that year that was the eighteenth year to wit of that Vexation This was the eighteenth year from the beginning of that Oppression And these eighteen years are not to be reckoned from Iair's Death because that would enlarge the time of the Judges beyond the just bounds as may appear from 1 King 6. 1. Nor from Iephtha's beginning to Reign because he Reigned but six years and in the beginning thereof put an end to this Persecution but from the fourth year of Iair's Reign so that the greatest part of Iair's Reign was contemporary with this Affliction And although this Oppression of the Ammonites and Philistines and the cause of it the Idolatry of the Israelites be not mentioned till after Iair's death because the Sacred Pen-man would deliver the whole History of this Calamity entirely and together yet they both happened before it and Iair's death is mentioned before that only by a Prolepsis or Anticipation than which nothing is more frequent in Scripture The case of Iair and Sampson seem to be much alike For as it is said of Sampson that he judged Israel in the days of the Tyranny of the Philistines twenty years Judg. 15. 20 by which it is evident that his Judicature and their Dominion were Contemporary the like is to be conceived of Iair that he began to judge Israel and endeavoured to reform Religion and purge out all abuses but being unable to effect this through the backwardness and baseness of the People God would not inable him to deliver the People but gave them up to this sad Oppression so that Iair could only perform one half of his Office which was to determine Differences amongst the Israelites but could not deliver them from their Enemies all the children of Israel that were on the other side Jordan in the land of the Amorite which is in Gilead 9 Moreover the children of Ammon passed over Jordan to fight also against Judah and against Benjamin and against the house of Ephraim so that Israel was sore distressed 10 ¶ And the children of Israel cried unto the LORD saying We have sinned against thee both because we have forsaken our God and also served Baalim k Because not contented to add Idols to thee we have preferred them before thee and rejected thee to receive and worship them 11 And the LORD said l unto the children of Israel Did not I deliver you from the Egyptians and from the Amorites m Both Sihon and Og and their people Numb 21. and other Kings of the Amorites within Iordan Iosh. 10. 5. from the children of Ammon n Who were confederate with the Moabites Judg. 3. 13 14. and from the Philistines o See Iudg. 3. 31. k Either by himself the Son of God appearing in a visible shape which then was usual or by some Prophet whom he raised and sent to this purpose or by the High-Priest who was consulted in the case 12 The Zidonians p For though we do not read of any oppression of Israel particularly by the Sidonians yet there might be such a thing as many things were said and done both in the Old and New Testament which are not Recorded there Or they might ioyn their Forces with the King of Mesopotamia Judg. 3. 8. Or with some other of their Oppressors for it is certain these were left among others to prove Israel Judg. 3. 1 2 3. also and the Amalekites q Of whom see Iudg. 3. 13. and 6. 3. and Maonites r Either First those who lived in or near the Wilderness of Maon in the South of Iudah 1 Sam. 23. 25. and
ye are all children of Israel q The Sons of that Holy man who for one filthy action left an Eternal brand upon one of his own Sons a People in Covenant with the holy God whose Honour you are obliged to vindicate and who hath expresly commanded you to punish all such notorious Enormities give here your advice and counsel 8 ¶ And all the people arose as one man saying We will not any of us go to his tent r i. e. His habitation to wit until we have revenged this Injury neither will we any of us turn into his house 9 But now this shall be the thing which we will do to Gibeah we will go up by lot against it 10 And we will take ten men of an hundred throughout all the tribes of Israel and an hundred of a thousand and a thousand out of ten thousand to â—…etch victual for the people that they may do when they come to Gibeah of Benjamin accord ing to all the folly that they have wrought s That we may punish them as such a wickedness deserves in Israel t This is added as an aggravation that they should do that in Israel or among Gods peculiar People which was esteemed abominable even among the Heathen 11 So all the men of Israel were gathered against the city ‡ Heb. fellows knit together as one man 12 ¶ And the tribes of Israel sent men through all the tribe u Heb. tribes Either the Plural Number for the Singular or rather tribe is put for family as was noted before as families are elsewhere put for tribes They take a wise and a just course in sending to all the parts and families of the tribe to separate the Innocent from the Guilty and to give them a fair opportunity of preventing their ruin by doing nothing but what their Duty Honour and Interest obliged them to even by delivering up those vile Malefactors whom they could not keep without horrid guilt and shame and bringing the Curse of God upon themselves of Benjamin saying What wickedness is this that is done among you 13 Now therefore deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil x Both the Guilt and the Punishment wherein all Israel will be Involved if they do not Punish it from Israel but the children of Benjamin would not hearken y Partly from the Pride of their Hearts which made them scorn to submit to their Brethren or to suffer them to meddle in their Territory partly from a conceit of their own Valour and Military skill and partly from Gods just judgment to the voice of their brethren the children of Israel 14 But the children of Benjamin gathered themselves together out of the cities unto Gibeah to go out to battel against the children of Israel 15 And the children of Benjamin were numbred at that time out of the city twenty and six thousand men that drew sword beside the inhabitants of Gibeah which were numbred seven hundred chosen men z Object This agrees not with the following numbers for all that were slain of Benjamin were 25100 men v. 35. and there were only 600 that survived v. 47. which make only 25700. Ans. The other thousand men were either left in some of their cities where they were slain v. 48. or were cut off in the two first Battels wherein it is unreasonable to think they had an unbloody Victory and as for these 25100 men they were all slain in that day i. e. the day of the third Battel as is affirmed v. 35. 16 Among all this people there were seven hundred chosen men * Chap. 3. 15. left handed a Heb. shut up on their right hand i. e. using their left hand instead of their right every one could sling stones at an hairs breadth and not miss b An Hyperbolical expression signifying that they could do this with great exactness There are many Parallel Instances in Historians of Persons that could throw Stones or shoot Arrows with great certainty so as seldom or never to miss Of which see my Latin Synopsis And this was very considerable and one ground of the Benjamites confidence because in those times they had no Guns 17 And the men of Israel c To wit such as were here present v. 2. for otherwise it is most probable they had a far greater number of men being 600000 before their entrance into Canaan Num. 1. 2. beside Benjamin were numbred four hundred thousand men that drew sword all these were men of war 18 ¶ And the children of Israel d i. e. Some sent in the name of all arose and went up to the house of God e To wit to Shiloh which was not far from Mizpeh where they were and * Chap. 1. 1. asked counsel of God and said Which of us shall go up first to the battel f This they ask to prevent Emulations and Contentions but they do not ask whether they should go against them oâ—… no for that they knew they ought to do by the will of God already revealed nor yet do they seek to God for his help by Prayer and Fasting 〈◊〉 〈◊〉 〈◊〉 in all reason they ought to have done but were confident of Success because of their great Numbers and Righteous Cause against the children of Benjamin And the LORD said Judah shall go up first 19 And the children of Israel rose up in the morning and encamped against Gibeah 20 And the men of Israel went out to battel against Benjamin and the men of Israel put themselves in aray to fight against them at Gibeah 21 And the children of Benjamin came forth out of Gibeah and destroyed down to the ground of the Israelites that day twenty and two thousand men g Quest. Why would God suffer them to have so great a loss in so Good a Cause Ans. Because they had many and great Sins reigning amongst themselves and they should not have come to so great a Work of God as this with polluted hands but should have pulled the Beam out of their own Eye before they attempted to take that out of their Brother Benjamin's Eye which because they did not God doth it for them making them by this loss more clearly to see their own Sins and their need of Gods help without which their great Numbers were insignificant and bringing them through the Fire that they might be purged from their Dross it being probable that the great God who governs every stroke in Battels did so order things that their worst and rotten Members should be cut off which was a great Blessing to the whole Common-wealth 22 And the people the men of Israel incouraged themselves h Heb. strengthned themselves partly by supporting themselves with the Conscience of the Justice of their Cause and the hopes of success and partly by putting themselves in better order for
I repent of and hereby retract for them that honour me a That Worship and serve me with Reverence and Godly Fear and according to my Will which I esteem as an Honour done to me I will honour b I will advance them to Honour and maintain them in it and * Mal. 2 9 they that despised me c Not formally and directly for so Eli's Sons did not despise God but indirectly and by consequence by presumptuous disobedience of my Commands by defiling and disgracing my Worship and Ordinances either by transgressing the Rules I have given them therein or by their ungodly and shamefull Conversation and by making my service contemptible and abominable to others through their Scandals all which are manifest Arguments of contempt of God and are so called as Numb 11. 20. 1 Sam. 12. 9 10. Mal. 1. 8. and all which were eminently found in Eli's sons shall be lightly esteemed d Both by God and Men. 31 Behold * King â—… â—…7 â—…4 â—… â—… 11 â—… â—… 〈◊〉 the days come that I will cut off thine arm e i. e. I will take away thy strength which is oft signified by the arm as Iob 22. 8. Psal. 37. 17. or all that in which thou placest thy confidence and security either 1. The Ark which is called Gods strength Psal. 78. 61. and was Eli's strength who therefore was not able to bear the very ridings of the loss of it Chap. 4. 18. Or 2. His Priestly dignity or employment whence he had all his Honour and Substance Or rather 3. His Children to whom the words following here and in the succeeding Verses seem to consine it who are the strength of Parents see Gen. 49. 3. Deut. 21. 17. Psal. 127. 4 5. and the arm of thy fathers house f i. e. Thy Childrens Children and all thy Family which was in great measure accomplished 1 Sam. 22. 16 c. that there shall not be an old man in thine house g They shall generally be â—…ut off by an untimely Death before they be old 32 And thou shalt see ‖ Or the 〈◊〉 of the Tabernacle for all the wealth which God would have given Israel an enemy in my habitation in all the wealth which God shall give Israel h So the sense is Thou shalt see not in thy Person but in thy Posterity it being most frequent in Scripture to attribute that to Parents which properly belongs to their Posterity onely as Gen. 17. 8. and 27. 29 40. an enemy i. e. thy Competitour or him who shall possess that place of high Trust and Honour which now thou enjoyest such persons being through Mans corrupt Nature esteemed as a mans worst Enemy in my habitation i. e. in the Sanctuary And then he adds by way of Aggravation that this sad Accident should happen in all the wealth which God shall give Israel i. e. In a time when God should eminently bless Israel and make good all his Promises to them which was in Solomon's days when Abiathar of Eli's Race was put out oâ—… the High-Priesthood and Zaâ—…ck was put in his place 1 King 2. 27 35. when the Priesthood was most glorious and most Profitable and comfortable and therefore the loss of iâ—… more deplorable But the words may be otherwise rendered as is noted in the Margent of our English Bibles Thou shalt see to wit in thy own person the affliction or oppression or calamity of my habitation i. e. either of the Land of Israel wherein I dwell or of the Sanctuary called the habitation by way of Eminency whose greatest glory the Ark was 1 Sam. 4. 21 22. and consequently whoâ—…e greatest Calamity the loss of the Ark was for or instead of all that good wherewith God would have blessed Israel or was about to bless Israel having raised up a young Prophet Samuel and thereby given good grounds of hope that he intended to bless Israel if Thou and thy Sons had not hindred it by your Sins which God was resolved severely to Punish So this clause of the Threatning concerns Eli's Person as the following concerns his Posterity And this best agrees with the most proper and usual signification of that Phrase Thou shalt see and there shall not be an old * See Zech. 8. 4. man in thine house for ever i i. e. As long as the Priesthood continues in thy Family or as long as the Levitical Priesthood lasts 33 And the man of thine k i. e. Those of thy Posterity whom I shall not cut off from mine altar l i. e. From attendance upon mine Altar whom I shall not destroy but suffer to live and wait at the Altar shall be to consume thine eyes and to grieve thine heart m Shall be so forlorn and miserable that if thou wast alive to see it it would grieve thee at the very heart and thou wouldst consume thine Eyes with weeping for their Calamities So the Phrase is like that of Richel weeping for her children Jer. 31. 15. which were slain long after her Death and all the increase of thine house n i. e. Thy Children shall die ‡ Heb. Men. in the flower of their age o About the Thirtieth year of their Age when they were to be admitted to the plenary Administration of their Office Num. 4. 3. then they shall die 34 And this shall be a sign unto thee p To wit of the certain truth of all those sad Predictions that shall come upon thy two sons on Hophni and Phinehas in one day they shall dâ—…e both of them q And so they did chap. 4. 11. 35 And I will raise me up * Ezek. 4 〈◊〉 a faithful priest r To wit of another Line as is necessarily implied by the total removal of that Office from Eli's Line before threatned The Person designed is Zadok one eminent for his Faithfulness to God and to the King who when Abiathar the last of Eli's Line was Deposed by Solomon was made High-Priest in his stead 1 King 2. 27 35. 1 Chron. 29. 22. that shall do according to that which is in my heart s And shall not dishonour or disobey me to gratify his Sons as thou hast done and in my mind and I will build him a sure house t i. e. Give him a numerous Posterity as that Phrase is used Exod. 1. 21. 2 Sam. 7. 11. 1 King 11. 38. and confirm that sure Covenant of an everlasting Priesthood made to Phinehas of Eleazar's Line Numb 25. 13. and interrupted for a little while by Eli and his of the Line of Ithamar unto him and his Children for ever And this was manifestly verified until the Babylonish Captivity Ezek. 44. 15. and there is no reason to doubt of its continuance in the same Line till Christ came and he shall walk u i. e. Minister as High-Priest before mine anointed x Fither First Before King Solomon who was Anointed King 1
is dead 19 But when David saw that his servants whispered David perceived that the child was dead therefore David said unto his servants Is the child dead And they said He is dead 20 Then David arose from the earth and washed and anointed himself and changed his apparel and came into the house of the LORD n i. e. To the Tabernacle to confess his Sin before the Lord and to own his Justice in this stroke and the other threatnings and to deprecate his great and just displeasure and to acknowledge Gods rich mercy in sparing his own Life and to offer such Sacrifices as were proper and required in such cases Nor did David transgress that Law Numb 19. 14. in going thither before the Seven Days were expired For neither is there the same reason of a Tent and of a dwelling House where the several Rooms of the House are as distinct as several Tents nor is it here said that David was in the same Room or in the same House where the Child died and worshipped then he came to his own house and when he required they set bread before him and he did eat 21 Then said his servants unto him What thing is this that thou hast done thou didst fast and weep for the child while it was alive but when the child was dead thou didst rise and eat bread 22 And he said While the child was yet alive I fasted and wept * See Isa. 33. 1. Jon. 3. 9. for I said Who can tell whether God will be gracious to me that the child may live o For God's threatning of the Child's Death might be conditional as that was of Ninevehs Destruction Ionah 3. 4. 23 But now he is dead wherefore should I fast p Seeing Fasting and Prayer cannot now prevail with God for his Life can I bring him back again I shall go to him q Into the state of the Dead in which he is and into Heaven where I doubt not I shall find him but he shall not return to me 24 And David comforted Bath sheba his wife r Who was now much dejected both for her former Sin which she truly Repented of as may be gathered from Prov. 31. 1 2 3 c. and for the loss of that Child which was very dear to her and which might seem to be the onely tie of David's Affection to her which being now dead she might think that David would utterly cast her off and leave her to that Shame and Punishment which she had deserved and went in unto her s To wit into her Chamber or Bed and lay with her and * Matt. 1. 6. she bare a son and * 1 Chron 〈◊〉 9. he called his name Solomon and the LORD loved him t i. e. The Lord declared to David that he loved his Son notwithstanding the just cause which David had given to God to alienate his Affections from him 25 And he sent by the hand of Nathan the prophet and he called his name ‖ That is beloved of the Lord. Jedidiah because of the LORD u Either because of the Lord's love to him as the Name signifies or because the Lord commanded him to do so 26 And Joab fought against Rabbah of the children of Ammon and took the royal city x i. e. That part of the City where was the Kings Palace where he ordinarily resided though now it seems he was retired to a strong Fort. 27 And Joab sent messengers to David and said I have fought against Rabbah and have taken the city of waters y The same Royal City so called because it either stood beside the River or was encompassed with Water both for defence and delight Although the Words are by some Learned Men rendred thus I have taken or intercepted or cut off water from the city Which well agrees both with the words eth being here put for meeth which is frequent as Gen. 4. 1. and 44. 4. Exod. 9. 29 c. and with the Relation of Iosephus the Iew who saith The Conduits of Water were cut off and so the City was taken And with a Relation of Polybius concerning the same Ciry which was taken afterwards by Antiochus in the same manner by cutting off Water from the City 28 Now therefore gather the rest of the people together and encamp against the city and take it z For having taken one part of the City he concluded the remaining part of it could not long stand out lest I take the city and ‡ Heb. my name be called upon it it be called after my name a Lest I have the Honour of taking it Thus he seeks to engratiate himself with the King by pretending great care for his Honour and Interest 29 And David gathered all the people together b Either because Ioab needed more help for the Storming of the City or at least for the Prosecution of the Victory and Execution of Justice upon the whole Land or because he would have them all to partake of the spoil of the City which was there in great abundance v. 30. the rather because they were all exposed to the hazard of utter Ruine in case the Ammonites had prevailed against them and went to Rabbah and fought against it and took it 30 * 1 Chron. 20. 2. And he took their kings crown from off his head the weight whereof was a talent of gold c Or rather the price whereof c. For as the Hebrew Shekel signifies both a Weight and a piece of Money of a certain price so also may mishkal as proceeding from the same Root And in general the same Words both in Hebrew Greek and Latine are promiscuously used to signifie either Weight or Price as is well known to the Learned And the addition of pretious stones which are never valued by the Weight of Gold makes this signification here most proper and probable Moreover the Weight might seem too great either for the King of Ammon or for David to wear it upon his Head Although if this were meant of the Weight it might be said that this was not a Crown to be worn ordinarily but meerly to be put on upon the King's Head at his Coronation or upon Solemn occasions as here where this was done in token of the Translation of this Kingdom to David and it may be it was held up or supported by two Officers of State that it might not be too burdensome to him and after a little while taken off with the precious stones and it was set on Davids head and he brought forth the spoil of the city ‡ Heb. very great â—… in great abundance 31 And he brought forth the people that were therein d The words are indefinite and therefore not necessarily to be understood of all the people for it had been Barbarous to use Women and Children thus but of the Men of War and especially of those who had been the
speak unto the king for he will not withhold me from thee s This the spake either because she did not understand or not remember that the Law of God prohibited such Marriages between a Brother and his half-Sister or because she thought her Royal Father could or would dispense with it upon this extraordinary occasion to save his first-born Sons life or that by this pretence she might free her self from her present and most urgent danger knowing she should have opportunity enough to prevent other mischiefs 14 Howbeit he would not hearken unto her voice but being stronger than she forced her and lay with her 15 ¶ Then Amnon hated her ‡ Heb. with great hatred greatly exceedingly s Partly because his Lust being now satisfied his mind and conscience had a true and clear prospect and deep sense of the Natural turpitude and baseness of the action and of that shame and contempt and loss and mischief which was likely to follow it and consequently an utter aversion from her who had been the instrument and occasion of his sin and principally by the just Judgment of God both upon Amnon and David that so the sin might be made publick and way made for the succeeding Tragedies for otherwise it would probably produce Love and Kindness to her as it did in another Gen. 34. 2 3. especially in him whom both Nature and Interest and even Lust it self obliged to allay her grief and shame by all possible demonstrations of kindness so that the hatred wherewith he hated her was greater than the love wherewith he had loved her and Amnon said unto her Arise be gone 16 And she said unto him There is no cause ‖ To wit given thee by me this evil in sending me away is greater than the other t This she might truly say because though the other was in it self a greater sin yet this was an act of greater inhumanity and barbarous cruelty and a greater wrong and calamity to her which she means by evil because it exposed her to publick infamy and contempt as if she had been an impudent Strumpet and had either enticed him to the sin or at least consented to it and besides it turned a private offence into a publick scandal to the great dishonour of God and of his people Israel and especially of the Royal Family and was likely to cause direful passions and breaches and mischiefs among them that thou didst unto me but he would not hearken unto her 17 Then he called his servant that ministred unto him and said Put now this woman out from me and bolt the door after her 18 And she had a garment of divers colours u Of Embroidered work Compare Gen. 37. 3. up on her for with such robes were the kings daughters that were virgins apparelled Then his servant brought her out and bolted the door after her 19 ¶ And Tamar put ashes on her head and rent her garment x To signify her grief for some Calamity which had befallen her and what that was concurring circumstances did easily discover of divers colours that was on her and laid her hand on her head y In token of grief and shame as if the were unable and ashamed to shew her face See Iâ—…r 2. 37. and went on crying z To manifest her abhorrency of the Fact and that it was not done by her consent 20 And Absalom her brother said unto her Hath Amnon thy brother been with thee a i. e. Lien with thee Behold and imitate the modesty of Scripture-expressions but hold now thy peace my sister he is thy brother b Therefore thou must forgive and forget the injury therefore thy disgracing of him will be a blot to us all therefore thou wiltst not get right from David against him because he is as near and dear to him as thou therefore thy dishonour is the less because thou wast not abused by any mean person but by a Kings Son therefore this Evil must be born because it cannot be revenged And thus he covers his design of taking vengeance upon him at the first opportunity ‡ Heb. not thine heart regard not this thing c So as to torment thy self So Tamar remained ‡ Heb. and was desolate desolate d Neglected and forsaken by others none now seeking her in Marriage and through shame and dejection of mind giving her self up to solitude and retirement in her brother Absaloms house 21 ¶ But when king David heard of all these things he was very wroth e To wit with Amnon whom yet he did not punish at least so severely as he should either from the conscience of his own guilt in the like kind or from that foolish indulgence which he oft shewed to his Children or because the case was perplexed for if he had been put to death for the Fact by vertue of that Law Deut. 22. 23 24. she also who was innocent must have died with him because she did not cry out although indeed that Law did not reach the present case Tamar not being betrothed to an Husband and for the following Law concerning a Virgin not betrothed that could have no place here he could not force Amnon to Marry Tamar because that Marriage had been incestuous 22 And Absalom spake unto his brother Amnon neither good nor bad f i. e. He said nothing at all to him to wit about that business It is a Synecdochical expression used in like manner Gen. 31. 24. He neither debated it with him nor threatned him for it but seemed willing to cover it and pass it by with Brotherly kindness For if he had wholly forborn all discourse and converse with him it would have raised great jealousies in Amnon and David and hindred him in his intended and desired revenge for g Or rather but or though as the Hebrew Particle Chi commonly signifies for the following Clause is not added as a reason of the former but by way of exception or opposition Though he outwardly expressed no dislike of the Fact yet he inwardly hated him Absalom hated Amnon because he had forced his sister Tamar 23 ¶ And it came to pass after two full years ‖ This circumstance of time is noted partly as an aggravation of Absalom's malice which was so inveterate and implacable and partly as an act of Absalom's policy that both Amnon and David might more securely comply with his desires as being now free from all suspition of revenge that Absalom * 1 Sam 〈◊〉 had sheep shearers h According to the manner of those ancient times when Princes did not give themselves up to sloth and luxury but spent their time and pains in some honest imploiment in Baal-Hazor which is besides Ephraim i Either First The City called Ephraim or Ephrem Ioh. 11. 54. Or Secondly The Tribe of Ephraim towards or nigh unto which this place was scituate and Absalom
Come in thou wife of Jeroboam i By which discovery he both reproves their folly who thought to conceal themselves or their designs from that God from whom they expected and desired the discovery of the most secret things and withal gives her assurance of the truth and certainty of that message which he was to deliver why feignest thou thy self to be another for I am sent to thee with ‡ Heb. 〈◊〉 heavy tidings 7 Go tell Jeroboam Thus saith the LORD God of Israel Forasmuch as I exalted thee from among the people and made thee prince over my people k For so they were when Ieroboam was first set over them Israel 8 And rent the kingdom away from the house of David and gave it thee and yet thou hast not been as my servant David l Who though he fell into some sins yet first he constantly persevered in the True Worship of God from which thou art revolted Secondly He heartily repented of and turned from all his sins whereas thou art obstinate and incorrigible who kept my commandments and who followed me with all his heart to do that onely which was right in mine eyes 9 But hast done evil above all that were before thee m Above all the former Kings of my People as Saul and Solomon and Rehoboam for thou hast gone and made thee other gods and molten images n Or other Gods to wit for so and oft signifies among the Hebrews as hath been formerly noted molten images namely the Golden Calves which he calls other gods not as if the Israelites esteemed the Calves made of their own Gold to be gods indeed which it is incredible should find belief with any man in his wits especially with the whole Body of the Israelites who knew that the Ark and Cherubims though made by Gods special direction were not Gods but onely Pledges of Gods presence c. Nor as if they thought them to be other gods in a strict and proper sense for it is apparent that they still pretended to Worship the God of their Fathers as the Iews at Ierusalem did though in a differing manner but onely because God rejected their whole Worship and howsoever they called or accounted it he reckoned it a manifest defection from him and a betaking of themselves to other gods or devils as they are called 2 Chron. 11. 15. by whose instigation they were led to such Idolatrous practises and whom alone they served and worshipped therein whatsoever pretences they had to the contrary to provoke me to anger o i. e. Whereby thou didst provoke me For otherwise this was not Ieroboam's design in it but onely to Establish himself in the Throne and hast cast me behind thy back p Despised and disregarded and forsaken me and my Commands and my Worship as we do things which we cast behind our backs 10 Therefore behold I * Chap. 15. 29. will bring evil upon the house of Jeroboam and will cut off from Jeroboam * Chap. 21. 21. 2 King 9. 8. him that pisseth against the wall q Either so much as a Dog or any male Children Of which Phrase see the Notes on 1 Sam. 25. 22. and him that is shut up and left r Those who had escaped the fury of their Enemies invading them either because they were shut up in Caves or Castles or strong Towns or because they were left over-looked or neglected by them or spared as poor impotent helpless Creatures But now saith he They shall be all searched out and brought to destruction See more on Deut. 32. 36. in Israel and will take away the remnant of the house of Jeroboam as a man taketh away dung s Which they remove as a loathsom thing out of their Houses and that thoroughly and universally till it be all gone 11 Him that dieth of Jeroboam in the city shall the dogs eat and him that dieth in the field shall the fowls of the air eat t So both sorts shall die unburied for the LORD hath spoken it 12 Arise thou therefore get thee to thinâ—… own house and when thy feet enter into the city u Presently upon thy entrance into the City when thou art gone but a little way in it even as far as to the threshold of the Kings door v. 17. which possibly was near the Gates of the City And by the event of this branch judge of the Truth of the rest of my Prophecy the child shall die 13 And all Israel shall mourn for him x Either First For the loss of so worthy and hopeful a Person Or Secondly For the sad calamities which should follow his death which possibly his moderation and wisdom and vertue might have prevented whereof his death was a certain presage and evidence So they should mourn not simply for him but for their own loss in him and bury him for he only of Jeroboam shall come to the grave y Shall have the honour of Burial denied to the rest v. 11. because in him 2 Chr. 12. 12. and 19. 3. there is found some good thing toward the LORD God of Israel z Some Pâ—…ous inclinations and intentions of taking away the Calves or of permitting or obliging his People to go up to Ierusalem to Worship if God gave him Life and Authority to do it and of trusting God with his Kingdom in that case in the house of Jeroboam a Which is added for his greater commendation he was good in the midst of so many temptations and wicked examples a good branch of a bad stock 14 Moreover the LORD shall raise him up a king b Baasha chap. 15. 28. over Israel who shall cut off the house of Jeroboam that day c When he is so raised in the very beginning of his Reign chap. 15. 29. but what d But what do I say he shall raise as it were a thing to be done at a great distance of time he hath already raised him in some sort the man is now in being if not in power who shall do this this Judgment shall be shortly executed even now 15 For the LORD shall smite Israel e Because they obeyed Ieroboam's wicked command of Worshipping the Calves and that willingly Hos. 5. 11. as a reed is shaken in the water f Easily and variously hither and thither with every wind So shall the Kingdom and People of Israel be always in an unquiet and unsettled posture tossed to and fro by Foreign Invasions and Civil Wars by opposite Kings and Factions and by the dissentions of the People See 2 King 17. 18. and he shall * 2 Kin. 17. 23. root up Israel out of this good land which he gave to their fathers and shall scatter them beyond the river g To wit Euphrates oft so called by way of eminency as Gen. 15. 18. and 31. 21. 1 King 4. 21 24. This was accomplished in part 2 King
by other Authors that I may go in and dress it for me and my son that we may eat it and die b For having no more Provision we must needs perish with Hunger For though the Famine was onely in the Land of Israel yet the Effects of it were in Tyre and Sidon which were fed by the Corn of that Land See Acts 12. 20. Or the same Famine might be in those parts also the chief cause of the Famine to wit the Worship of Baal being common to both places 13 And Elijah said unto her Fear not go and do as thou hast said but make me thereof a little cake first c Which he requires as a tryal and exercise of her Faith and Charity and Obedience which he knew God would graciously and plentifully reward and so this would be a great Example to encourage others to the practise of the same Graces upon like occasions and bring it unto me and after make for thee and for thy son 14 For thus saith the LORD God of Israel d In whom I perceive thou trustest The barrel of meal e i. e. The Meal of the Barrel An Hypallage or Metonymy So the cruse of oil â—…or the oil of the cruse shall not waste neither shall the cruse of oil fail until the day that the LORD ‡ Heb. giveth sendeth rain upon the earth 15 And she went and did according to the saying of Elijah f Giving Glory to the God of Israel by believing his Prophet and she and he and her house did eat ‖ Or a full year many days g i. e. A long time even above Two Years See Chap. 18. 1. Heb. days i. e. A full Year as ver 7. namely before the following Event about her Son happened and the rest of the time of the Famine after it 16 And the barrel of meal wasted not h God still Creating new as fast as the old was spent neither did the cruse of oil fail according to the word of the LORD which he spake ‡ Heb. by the hand of by Elijah 17 ¶ And it came to pass after these things that the son of the woman the mistress of the house fell sick and his sickness was so sore that there was no breath i Or no Soul or Life as this Hebrew Word oft signifies i. e. He died as is manifest from the following Verses See also Heb. 11. 35. left in him 18 And she said unto Elijah What have I to do with thee k Wherein have I injured or provoked thee Or Why didst thou come to Sojourn in my House as the following Words seem to Explain these if this be the fruit of it They are Words of a troubled Mind favouring of some rashness and impatience O thou man of God art thou come unto me l Didst thou come for this end that thou mightest severely observe my Sins and by thy prayers bring down God's just Judgment upon me for them as thou hast for the like cause brought down this Famine upon the Nation to call my sin to remembrance m Either 1. To my remembrance that I should by this dreadful Judgment be brought to the knowledge and remembrance of my Sins which have procured it Or rather 2. To God's Remembrance for God is oft said in Scripture to remember sins when he punisheth them and to forget them when he spares the Sinner See 2 Sem. 16. 10. Have I instead of the Blessing which I expected from thy presence met with a Curse and to stay my son 19 And he said unto her Give me thy son n Into mine Arms. And he took him out of her bosom and carried him up into a loft o A private place where he might more freely and fully pour out his Soul to God and use such Gestures or Methods as he thought most proper without any offence or observation where he abode and laid him upon his own bed 20 And he cried unto the LORD and said O LORD my God hast thou also brought evil upon the widow with whom I sojourn by slaying her son p A Prayer full of powerful Arguments Thou art the Lord that canst revive the Child and my God and therefore wiltst not do not deny me She is a widow add not Affliction to the Afflicted deprive her not of the great support and staff of her Age She hath given me kind entertainment let her not fare the worse for her kindness to a Prophet whereby Wicked Men will take occasion to Reproach both her and Religion 21 And he ‡ Heb. measured stretched himself upon the child q Not as if he thought this could contribute any warmth or Life to the Child but partly to express and withal to increase his grief for the Child's Death and his desire of its reviving that thereby his Prayers might be more fervent and consequently more prevalent with God and partly that it might appear That this Miracle though wrought by God alone yet was done for the sake of Elijah and in answer to his Prayers Compare 2 King 4. 34. Ioh. 9. 6. Act. 20. 10. three times and cried unto the LORD r First he stretched himself then he prayed and that for Three times successively and said O LORD my God I pray thee let this childs soul come ‡ Heb. into 〈◊〉 inward parts into him again s By which it is evident That the Soul was gone out of his Body and therefore doth subsist without it after Death Compare Gen. 35. 18. This was a great Request but Elias was incouraged to make it partly by his Zeal for God's Honour which he thought was concerned in it and would be Eclipsed by it partly by the experience which he had of his prevailingpower with God in prayer and partly by a Divine Impulse moving him to desire it 22 And the LORD heard the voice of Elijah and the soul of the child came into him again and he revived 23 And Elijah took the child and brought him down out of the chamber into the house and delivered him unto his mother and Elijah said See thy son liveth 24 ¶ And the woman said to Elijah Now by this I know t Now I am assured of that concerning which I began upon this sad occasion to doubt that thou art a man of God and that the word of the LORD in thy mouth is truth u That the God whom thou professest is the True God and the Doctrine and Religion which thou Teachest is the onely True Religion and therefore henceforth I wholly Renounce the Worship of Idols CHAP. XVIII AND it came to pass after many days that the word of the LORD came to Elijah in the third year a Either 1. From the time when he went to hide himself by the Brook Cerith Six Months before which time the Famine might begin though it was not yet come to extremity And so this being in or
against the Holy Ghost That they might be guilty of many other hainous Crimes which God and the Prophet knew and were guilty of Idolatry which by Gods Law deserved death that the Idolatrous Parents were punished in their Children and that if any of these Children were more innocent and ignorant of what they said God might have Mercy upon their Souls and then this death was not a misery but a real blessing to them that they were taken away from that wicked and Idolatrous Education which was most likely to expose them not onely to Temporal but to an Eternal destruction in the Name of the LORD m Not from any carnal or revengeful passion but by the motion of Gods Spirit and by Gods command and commission as appears by Gods concurrence with him Which God did partly for the terror and caution of all other Idolaters and prophane persons who abounded in that place partly to vindicate the Honour and maintain the Authority of his Prophets and particularly of Elisha now especially in the beginning of his Sacred Ministry And this did beget such a confidence in Elisha that he durst venture to go into Bethel after this was done and such a terror in the Bethelites that they durst not avenge themselves of him and there came forth two she-bears n Possibly robbed of their Whelps and therefore more fierce Prov. 17. 12. Hos. 13. 8. but certainly acted by an extraordinary fury which God raised in them for this purpose out of the wood and tare forty and two children o This Hebrew word signifies not onely young Children but those also who are grown up to maturity as Gen. 32. 22. and 34. 4. and 37. 30. Ruth 1. 5. of them 25 And he went from thence to mount Carmel p Partly to decline the fury of the People of Bethel partly that he might retire himself from men and converse more freely with God and so fit himself more for the discharge of his employment and partly that he might visit the Sons of the Prophets who lived in that place or near it and from thence he returned to Samaria q By the direction of Gods Spirit for the service which he did chap. 3. 11 c. CHAP. III. NOw Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah a Quest. How can this be true when Ahaziah Iehoram's predecessor who Reigned two Years began his Reign in Iehoshaphat's 17th Year 1 King 22. 51 Ans. Either Ahaziah Reigned the greatest part of two Years to wit of the 17th and 18th Years of Iehoshaphat parts of Years being oft called years in the computation of times both in Scripture and other Authors and Iehoram began his Reign towards the end of his 18th Year or Ahaziah Reigned part of this two Years with his Father and the rest after him and reigned twelve years 2 And he wrought evil in the sight of the LORD but not like his father and like his mother for he put away the ‡ Heb. 〈◊〉 image of Baal * 1 King 16. 31 32. that his father had made b Not from any principle of Conscience for that would have reached the Calves also but either because he was startled at the dreadful Judgments of God inflicted upon his Father and Brother for Baal-worship or because he needed Gods help to subdue the Moabites which he knew Baal could not do or to gratify Iehoshaphat whose help he meant to crave which he knew he should never obtain without this and for this reason it seems Iezabel was willing to connive at it as a trick of State 3 Nevertheless he cleaved unto the sins of Jeroboam c i. e. The worship of the Calves which all the Kings of Israel kept up as a Wall of partition between their Subjects and those of Iudah Thus he shews that his Religion was over-ruled by his Interest and Policy the son of Nebat which made Israel to sin he departed not therefrom 4 ¶ And Mesha king of Moab was a sheep-master d A man of great wealth which in those times and places consisted much in Cattel which enabled and emboldned him to Rebel against his Sovereign Lord. and rendred unto the king of Israel an hundred thousand lambs and an hundred thousand rams with the wool 5 But it came to pass when * Ahab was dead that the king of Moab rebelled e See of this ch 1. 1. It is here repeated to make way for the following Story Ahaziah did not attempt the recovery of Moab either because he was a man of a low spirit and courage or because his Sickness or the shortness of his Reign gave not opportunity for it against the king of Israel 6 ¶ And king Jehoram went out of Samaria f To some place appointed for the Rendezvous of his people the same time and numbred all Israel g To wit such as were fit for War 7 And he went and sent to Jehoshaphat the king of Judah saying The king of Moab hath rebelled against me wilt thou go with me against Moab to battel and he said I will go up I am as thou art my people as thy people and my horses as thy horses h Of which see on 1 King 22. 4. He joyns with him in this War partly because the War was very just in it self and convenient for Iehoshaphat both in the general that Rebels and Revolters should be chastised and suppressed lest the example should pass into his Dominions and the Edomites should be hereby encouraged to revolt from him as they did from his Son and in particular that the Moabites should be humbled who had with others Invaded his Land before this time 2 Chron. 20. 1. and might do so again if they were not brought low for which a fair opportunity was now offered to him and partly because Iehoram had reformed some things and Iehoshaphat hoped by this means to engage him to proceed further in that work 8 And he i Either Iehoshaphat or rather Ioram for the following answer may seem to be Iehoshaphat's said Which way shall we go up And he answered The way through the wilderness of Edom k Which though it was much the longer way yet they thought it best partly to secure the King or Vice-Roy of Edom of whom they might have some suspition from that passage 2 Chron. 20. 22. and to carry both him and his Soldiers along with them into the War both to get their assistance and to prevent them from making a War of diversion against Iudah whilst Iehoshaphat was engaged against Moab and partly that they might invade Moab on their weakest side and where they least expected them God also thus disposed their hearts to make way for the following miracle 9 So the king of Israel went and the king of Judah and the king of Edom l i. e. The Vice-Roy under Iehoshaphat 1 King 22. 47.
can work a Miracle by the most unlikely and contemptible means as he did by a Rod Exod. 14. 16. and a Mantle 2 King 2. 8. 30 And the mother of the child said As the LORD liveth and as thy soul liveth I will not leave thee q Until thou goest home with me For she had no great confidence in Gehazi nor was her Faith so strong as to think that the Prophet could work so great a Miracle at this distance and by his Staff which possibly was one reason why this did no good Compare Matth. 9. 18. and 13. 58. and 17. 20. And he arose and followed her 31 And Gehazi passed on before them and laid the staff upon the face of the child but there was neither voice nor ‡ Heb. attention hearing r i. e. Neither speech nor sense nor any sign of life to wit in the Child Which disappointment might proceed from hence that Elisha having changed his mind and yielded to her importunity to go with her did alter his course and not joyn his fervent prayers with Gehazi's action but reserved them till he came thither wherefore he went again to meet him and told him saying The child is not awaked s i. e. Not revived death being oft and fitly compared to a sleep as Psal. 76. 5. Dan. 12. 2. because of the Resurrection which will in due time follow it and here followed speedily which makes the expression most proper in this place 32 And when Elisha was come into the house behold the child was dead and laid upon his bed 33 He went in therefore and shut the door upon them twain t Upon himself and the dead Child that he might pray to God without distraction and might more freely use all those gestures and means which he thought fit and prayed unto the LORD 34 And he â—…ent up and lay upon the child u And although some ceremonial uncleanness might seem to be contracted by the touch of this dead Body yet that was justly to give place to a Moral Duty and to an action of so great Piety and Charity as this was especially when done by a Prophet and by the instinct of Gods Spirit who can dispence with his own Laws and put his mouth upon his mouth and his eyes upon his eyes and his hands upon his hands x One part upon another successively for the disproportion of the Bodies would not permit it to be done together Compare 1 King 17. 21. Act. 20. 10. and he stretched himself upon the child and the flesh of the child waxed warm y Not by any external heat which could not be transmitted to the Childs Body by such slight touches of the Prophets Body but by a Natural heat proceeding from a principle of Life which was already infused into the Child and by degrees enlivened all the parts of his Body 35 Then he returned and walked in the house ‡ Heb. 〈◊〉 â—…ther 〈◊〉 〈◊〉 〈◊〉 to and fro z He changeth his postures for his own necessary refreshment and walked to and fro exercising his mind in Prayer to God and Faith for the accomplishment of this work and went up and stretched himself upon him a Repeating his former actions to teach us not to be discouraged in our Prayers if we be not speedily answered but to wait with patience and continue and be instant in Prayer till we obtain what we seek for and the child neesed seven times and the child opened his eyes b So the work begun in the former Verse is here perfected Although Miracles were for the most part done in an instant yet sometimes they were done by degrees as here and 1 King 18. 44 45. Mark 8. 24 25. 36 And he called Gehazi and said Call this Shunammite So he called her and when she was come in unto him c Heb. come to him to wit to the Door of his Chamber where probably he met her with this joyful message he said Take up thy son 37 Then she went in d Into his Chamber and after she had done him honour to the Bed where the Child lay whence she took him and went her way and fell at his feet and bowed her self to the ground and took up her son and went out 38 ¶ And Elisha came again to Gilgal e When he came with Elijah chap. 2. 1. where was a School of the Prophets whom he designed to comfort concerning the present Dearth and their other discouragements and to confirm in the profession and practise of Religion and to instruct in the Duties of the present season and there was a dearth in the land and the sons of the prophets were sitting before him f At his Feet as Scholars to be taught by him See chap. 2. 3. Act. 22. 3. and he said unto his servant Set on the great pot and seethe pottage g He provides no delicious Meats but meeâ—… necessaries to teach them the contempt of worldly delights for the sons of the prophets 39 And one went out into the field to gather herbs and found a wild vine h A Plant called Coloquintida whose Gourds or Leaves resemble the Leaves of a Vine and are very bitter and pernicious to the eater and gathered thereof wild gourds his lapâ—…l and came and shred them into the pot of pottage for they knew them not 40 So they poured out for the men to eat and it came to pass as they were eating of the pottage that they cried out and said O thou man of God there is death in the pot i i. e. Some deadly thing which they gathered from its excessive bitterness by which possibly some of them might discern what it was and they could not eat thereof 41 But he said Then bring meal and he cast it into the pot k Together with the Pottage which they had taken out of it and he said Pour out for the people that they may eat and there was no ‡ Heb. 〈◊〉 thing harm in the pot l The Meal took away that hurful quality not by its natural power which could do little in so short a time but by the Supernatural Blessing of God upon it 42 ¶ And there came a man from Baal-shalisha and brought the man of God bread of the first fruits m Which were the Priests due Numb 18. 2. but these and probably the rest of the Priests dues were usually brought by the Pious Israelites according to their ability and opportunity to the Lords Prophets partly because they did a great part of the Priests office and partly because they were not permitted to carry them to Ierusalem and they might reasonably think that their circumstances being extraordinary would warrant their giving of them â—…o extraordinary Persons and that those ceremonial Justitutions ought to give place to the greater Laws of necessity and mercy to the Lords Prophets And this passage seems to be noted here not onely on
had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neither cast he them from his ‡ Heb. 〈◊〉 presence f i. e. From the Land of Canaan to which the presence and publick and solemn Worship of God was confined as yet 24 So Hazael king of Syria died and Ben-hadad his son reigned in his stead 25 And Jehoash the son of Jehoahaz ‡ Heb. 〈◊〉 ed and â—…ook took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war three times did Joash beat him g According to the Prediction above v. 19. and recovered the cities of Israel CHAP. XIV IN the second year of Joash son of Jehoahaz king of Israel a i. e. After he began to Reign alone for he Reigned two or three Years with his Farther Oâ—… which see on chap. 13. 10. reigned * 2 Câ—… 〈◊〉 Amaziah the son of Joash king of Judah 2 He was twenty and five years old when he began to reign and reigned twenty and nine years b To wit 14 Years with Ioash King of Israel who Reigned onely 16 Years chap. 13. 10. and 15 Years after the death of Ioash or with Ieroboam the Son of Ioash as is affirmed here ver 17. and 2 Chron. 25. 25. in Jerusalem and his mothers name was Jehoaddan of Jerusalem 3 And he did that which was right in the sight of the LORD c That which was in some sort agreeable to Gods Will. yet not like David his father d Not sincerely 2 Chron. 25. 2. he did according to all things as Joash his father did e i. e. For a time served God aright but afterwards fell to Idolatry 1 Chron. 25. 14. as Ioash had done 2 King 12. 3. 4 Howbeit f Though he did right c. for this Particle is to be joyned with those words the rest being to be closed with a Parenthesis the high places were not taken away as yet the people did sacrifice and burnt incense on the high places 5 ¶ And it came to pass assoon as the kingdom was confirmed in his hand that he slew his servants * Chap. 12 〈◊〉 which had slain the king his father Whereby it is implied that his Fathers Murderers had powerful Friends and Abetrors and that their Fact was in some sort approved by the generality of the People to whom Ioash had made himself hateful by his Apostacy to Idolatry and by his ingratitude to the House of Iehoiada 6 But the children of the murderer he slew not g Wherein he shewed some Faith and Courage that he would obey this Command of God though it was very hazardous to himself such persons being likely to seek revenge for their Fathers death according unto that which is written in the book of the law of Moses wherein the LORD commanded saying * Deut. 24. 〈◊〉 Ezek. 18 〈◊〉 The fathers shall not be put to death for the children nor the children be put to death for the fathers but every man shall be put to death for his own sin 7 He slew of Edom h i. e. Of the Edomites or the children of Seir as they are called 2 Chron. 25. â—… 1. either because they dwelt in Seir See Gen. 36. 8. or because these people were confederates And he invaded these People because they were Subjects to his Kingdom from which they had revolted in Ioram's days 2 King 8. 20. in the valley of salt i Which was the Land of Edom Of which see 2 Sam. 8. 13. Psal. 60. 2. ten thousand and took ‖ Selah k Or the rock the chief City of that part of Arabia called by other Authors Petra which signifies a rock because it was built upon a Rock â—… Chron. 25. 12 by war and called the Or the rock name of it Joktheel l Which signifies the obedience of God i. e. given him by God as a reward of his Obeidence to Gods Message by the Prophet 2 Chron. 25. 8 9. unto this day 8 ¶ Then Amaziah sent messengers to Jehoash the son of Jehoahaz son of Jehu king of Israel saying Come let us look one another in the face m Let us fight personally and with our Armies This challenge he sent partly upon the late and great inâ—…uries done by the Israelites to his people 2 Chron. 25. 10 13. and partly from self-confidence and a desire of advancing his Glory and Empire by his Arms. 9 And Jehoash the king of Israel sent to Amaziah king of Judah saying The thistle that was in Lebanon sent to the cedar that was in Lebanon n By the thistle a low and contemptible yet troublesome Shrub he understands Amaziah and by the cedar himself whom he intimates to be far stronger than he and out of his reach saying Give thy daughter to my son to wife o Let us make a match i. e. let us fight Onely he expresseth this Bloody work in a civil manner as Amaziah had done ver 8. and as Abner did 2 Sam. 2. 14. Or let thy Kingdom and mine be United under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King Or as some expound it by affirming That it was great arrogancy and presumption for him to desire a Friendly League or Affinity with him he leaves him to guess how intolerable it was that he should undertake to wage War against him and there passed by a wild beast that was in Lebanon and trode down the thistle p And with no less ease shall my Soldiers tread down thee and thy Forces 10 Thou hast indeed smitten Edom and thine heart hath lifted thee up glory of this q Content thy self with that Glory and Success and let not thine Ambition betray thee to ruin and tarry ‡ 〈◊〉 at thy 〈◊〉 at home for why shouldest thou meddle to thy hurt that thou shouldest fall even thou and Judah with thee 11 But Amaziah would not hear r Because God blinded and hardned him to his destruction for his abominable and ridiculous Idolatry 2 Chron. 25. 10. therefore Jehoash king of Israel went up s To wit into the Kingdom of Iudah carrying the War into his Enemies Countrey and he and Amaziah king of Judah looked one another in the face at Beth-shemesh which belongeth to Judah t Which is added to distinguish it from that Bethshemesh in Issachar and another in Naphthali Ios. 19. 22 38. 12 And Judah ‡ Heb. was 〈◊〉 was put to the worse before Israel and they fled u Being unsatisfied in the ground and manner of the quarrel and discouraged by their Kings Idolatry and smitten by God with a spirit of fear every man to their tents 13 And Jehoash king of Israel took Amaziah
this Relation ver 9. That when he heard of Tirhakah he sent messengers to Hezekiah pretending as if he would forthwith come against him but it is not said that he did so nor is it set down what he did with Tirhakah because the Design of the Sacred Writer was onely to write the History of the Iewish Nation not of others but onely with respect to them Ye shall eat this year such things as grow of themselves and in the second year that which springeth of the same and in the third year z This was an excellent Sign for it was miraculous especially considering the waste and havock which the Assyrians had made in the Land and that the Iews had been forced to retire into their strong Hold and consequently to neglect their Tilling and Sowing and Reaping and yet this Year they should have sufficient Provision from those Fruits of the Earth which the Assyrian left and the Second Year which probably was the Year of Release in which they might neither Sow nor Reap from such Fruits as the Earth brought forth of its own accord and so in the Third Year sow ye and reap and plant vineyards and eat the fruits thereof a You shall not Sow and another Reap as lately you did but you shall Enjoy the Fruit of your own Labours 30 And ‡ Heb. the escaping of the House of judah that remaineth the remnant that is escaped of the house of Judah shall yet again take root downward and bear fruit upward b i. e. Shall increase and multiply greatly A Metaphor from Planâ—… Comp. Iob 29. 19. 31 For out of Jerusalem shall go forth a remnant c That handful of Iews who now were gathered together and shut up in Ierusalem shall go out to their several Habitations and by my singular Blessing increase exceedingly and ‡ Heb. the escaping they that escape out of mount Sion d The same thing expressed in other words which is usual in the Hebrew Language * 〈◊〉 9. 7. the zeal of the LORD of hosts shall do this Although when you reflect upon your selves and consider either your present fewness and weakness or your great unworthiness this may seem too great a Blessing for you to expect or believe yet God will do it from the zeal which he hath both for his own Name to Vindicate it from the Blasphemous Reproaches of the Assyrians and for the good of his undeserving People 32 Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shield nor cast a bank against it e Which was true though he sent Rabshakeh and others with a great Host against Ierusalem Chap. 18. 17. Either because that Host went away with Rabshakeh to Libnah above ver 8. Or rather because that Army did not form a close Siege against it but onely Marched towards it and disposed themselves so as to block it up at some distance possibly waiting till the King of Assyria had taken Libnah and Lachish which they presumed he would speedily do and should come up with the rest of his Forces when they intended to fall more vigorously to their work 33 By the way that he came by the same shall he return f Whereas he expected to devour the Kingdom of Iudah at one Morsel and then to proceed further and to Conquer Egypt or other Neighbouring Countries and as it is said of him and concerning this very time and design Isa. 10. 7. To cut off nations not a few he shall meet with so sad a disappointment and rebuke here that he shall make haste to return with shame to his own Country and shall not come into the city saith the LORD 34 For * Chap. 20. 6. I will defend this city to save it for mine own sake and * 1 King 11. 1â—… 13. for my servant David's sake g For my Promise and Covenants-sake made with David concerning the Stability and Eternity of his Kingdom See 1 King 11. 12 13. 35 ¶ And * 〈◊〉 37. 36. it came to pass that night h Either 1. In the Night following this Message of the Prophet to Hezekiah Or 2. In that famous Night when God Destroyed the Assyrians it was done in this manner For such Expressions are oft used of an indefinite and uncertain time as that day is frequently taken as Isa. 4. 1. and 26. 1. and 27. 1 c. that the angel of the LORD went out and smote i With Pestilence or some other sudden and Mortal stroke in the camp of the Assyrians k Either before Libnah or in some other place near Ierusalem where they were Encamped an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses 36 So Sennacherib king of Assyria departed l Whom God spared not in Mercy but in Wrath reserving him to a more dreadful and shameful Death by the hands of his own Children and went and returned and dwelt at Nineveh 37 And it came to pass as he was worshipping 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 m Which was a place most fit for their purpose because it was near to that part of Assyria and was very Mountainous and inaccessible by Armies and the people more stout and warlike and constant Enemies to the Assyrians and * Ezra 4. 2. Esarhaddon n Who sent great supplies to his new Colony in Samaria Ezra 4. 2. fearing it seems lest Hezekiah should improve the last great advantage to disturb his new Conquests there his son reigned in his stead CHAP. XX. IN * 2 Ch 32. 24. Isa. 3â—… 1. those days a i. e. In that Year of the Assyrian Invasion as is manifest from hence that that was in Hezekiah's 14th Year chap. 18. 13. and God now added 15 Years more to him chap. 20. 6. and yet Hezekiah Reigned onely 29 Years in all chap. 18. 2. And this happened Either First After the destruction of Sennacherib's Army Or Secondly Before it as may be thought from v. 6. where he speaks of his deliverance from the King of Assyria as a future thing It is true that when Hezekiah received that insolent Message from the Assyrian he was in health and went into the Temple to pray ch 19. 14. but there might be time more than enough for this sickness and recovery between that threatning and this destruction of the Assyrian was Hezekiah sick unto death and the prophet Isaiah the son of Amoz came to him and said unto him Thus saith the LORD ‡ Heb. Give charge concerning thine house Set thine house in order b Take care to make thy Will and to settle the Affairs of thy Family and Kingdom which
as is usually said in such cases go down to the †Heb. Hill grave 14. * Chap. 22. 17. Therefore x Because of their constant prosperity Heb. And or Yet Though God be so gracious to them yet they say and do thus to him they say y Sometimes in words but commonly in their thoughts and affections and the language of their lives See Psalm 14. 1. 36. 1 2. Mal. 3. 14 15. Tit. 1. 16. unto God Depart from us for we desire not the knowledge of thy Laws z Much less the practise 15. What is the Almighty a What excellency is there in him and what advantage have we or can we expect from him that we should serve him and * Ch. 35. 3. Mal. 3. 14. what profit should we have if we pray unto him 16. Lo their good is not in their hand b This seems to be an answer to the foregoing Question and a Confutation of that ungodly Opinion and practise v. 14 15. Wicked men saith he have no reason to neglect and reject God because of their prosperity for their good i. e. all their wealth and felicity is not in their hand i. e. it neither was obtained nor can be kept by their own might but only by God's power and favour upon whom they wholly depend for it Or the sense is Though they have riches and power and glory in their hands yet their true and proper good is not in their hand i. e. They are destitute of that in which their true happiness lies to wit in God's love and favour and all the comforts which they enjoy are attended with God's wrath and curse and therefore not to be envied by any man in his wits They say to God depart from us when indeed their true and onely felicity consists in the enjoyment of him Compare Psalm 4. 6 7. the counsel of the wicked is far from me c Therefore I am far from approving their Opinion or following their course or enjoying their prosperity or desiring to partake of their Delicates upon such terms 17. How oft d This Phrase notes either 1. the rarity and seldomness of it This I confess sometimes happens but not oft Or rather 2. the frequency of it I grant that this happens oft though not constantly as you affirm And this seems best to agree both with the use of this phrase in Scripture where it notes frequency as Psalm 78. 40. Matth. 18. 21. Luke 13. 34. and never seldomness and with the foregoing words as a reason why the counsel of the wicked was far from him because they oft times pay dear for it in this life and always in the next life and with the following Verses wherein he discourseth largely not of the prosperity of the Wicked as he should have done if the sense of these words were this that such were but seldom afflicted but of their Calamities is the ‖ Or lamp candle e Or lamp i. e. their glory and outward happiness as Chap. 18. 6. 2 Sam. 21. 17. Psalm 132. 17. of the wicked put out and how oft cometh their destruction upon them God f Who is manifestly understood out of the following words this being God's work and proceeding from God's anger distributeth sorrows in his anger 18. * Psal. 1. 4. 35. 5. Isa. 29. 5. Hos. 13 3. They are as stubble before the wind and as chaff that the storm f carrieth away g i. e. Their destruction shall be speedy certain and irrecoverable Heb. 〈◊〉 away 19. God layeth up h To wit in his Treasures Rom. 2. 5. ‖ That is 〈◊〉 punishment of his 〈◊〉 his iniquity i Or rather the punishment of his iniquity i. e. He will punish him both in his person and in his posterity * Exod. 20. 9 for his children he rewardeth him and he shall know it k i. e. He shall live to see the destruction of his children 20. His Eyes shall see his destruction l i. e. He shall be destroyed as to see death is to die Psal. 89. 48. Heb. 11. 5. and to see affliction or any kind of evil is to feel it Psal. 90. 15. Lament 3. 1. and to see good is to enjoy it Ch. 7. 7. 9. 25. Psal. 34. 12. Or this Phrase may be emphatical he shall foresee his Ruine hastening towards him and not be able to prevent or avoid it he shall sensibly feel himself sinking and perishing which aggravates his misery and * â—…l 75. 8. 〈◊〉 25. 15. 〈◊〉 14. 10. 〈◊〉 19. 15. he shall drink m Not sip or taste but drink which word commonly notes the abundance of the thing spoken of of the Wrath of the Almighty 21. For what pleasure hath he in his House after him n Or For what desire or care or study hath he for or concerning as Beth is oft used his House i. e. his Children When he is dead and gone he cares not what becomes of his Children as Irreligion commonly makes men unnatural he is not concerned nor affected with their Felicity or misery See Ch. 14. 21. And therefore God doth punish both him and his Children whilest he lives v. 19 20. Or thus What delights can he take in the thoughts of the Glory and Happiness of his Posterity when he finds that he is dying a violent and untimely Death So this is a farther proof that this man is neither happy in himself nor with reference to his Posterity when the number of his Months is cut off in the midst o When that number of Months which by his Constitution and the course of Nature he might have lived is diminished and cut off by the hand of Violence 22. * 〈◊〉 〈◊〉 13. 〈◊〉 〈◊〉 11. 34. 〈◊〉 â—… 16. Shall any teach God Knowledge p i. e. Discretion or how to govern the World For so you do whilest you tell him that he must not sorely afflict the Godly nor give the wicked much and long prosperity here seeing he judgeth those q Either 1. The highest persons whether in Earth as the greatest Kings or in Heaven as the Angels he judgeth them i. e. he exactly knows them and accordingly gives sentence concerning them as he sees fit and therefore it is great folly and presumption in us to direct or correct his Judgments Or 2. Those things that are high and deep and far out of our reach as Gods secret Counsels and Judgments are that are high 23. One r To wit either 1. One of these wicked men of whose condition he is here speaking Or 2. Any one man whether good or bad dieth †〈…〉 in his full strength s In a state of perfect Health and Strength and Prosperity all which this Phrase implies being wholly at ease and quiet 24. His ‖ 〈…〉 Breasts s The Hebrew word is not elsewhere used and therefore it is diversly
6 7. Ier. 32. 18. Luk. 6. 38. as elsewhere it is said to return upon his Head 14. I †〈◊〉 wâ—…ked behaved my self b Heb. I walked Either to him to visit and Comfort him Or about the Streets whither my Occasions led me Though â—…alking is oft put for a Man's Carriage or Conversation †〈◊〉 as â—… 〈◊〉 〈◊〉 a Broâ—… 〈◊〉 as though he had been my friend Or brother I bowed down c Went hanging down my Head as Mourners used to do Isa. 58. 5. heavily as one that mourneth for his mother d He mentions the Mother rather than the Father Either because her tender Affection and Care and Kindness to him had more won upon his Heart and made him more sensible of the Loss Or because through the Depravation of Man's Nature Children are many times less sensible of their Fathers loss Or Death because it is Compensated with some Advantage to themselves which doth not usually happen upon the Mothers Death Some render it as a Mourning Mother for the loss of her Son But this doth not seem to suit so well with the Order of the Hebrew Words 15. But in mine †〈◊〉 Hâ—…lting 〈◊〉 38. 17. adversity e Heb. in my Halting i. e. When I was in great Danger of falling into Mischief When I had any Sickness or ill success in my Affairs and was almost lost for such are said to Halt Mich. 4. 6 7. Zephan 3. 19. See also Psal. 38. 17. Ier. 20. 10. they rejoyced and gathered themselves together f To wit against me as it is expressed in the next Clause Either because they were so full of joy at the Tydings that they could not contain it in their own Breasts but sought to Communicate it to others Or that they might insult over me and please and recreate themselves and one another with Discourses about it Or that they might consult how to improve the advantage which they now had against me to my utter Destruction * â—…ob 30. 1. 8. 〈◊〉 yea the abjects g Or viâ—…e Persons Either for the meanness of their Condition Or for their wickedness for which they were worthy to be beaten as the Phrase is Deut. 25. 2. Where the Hebrew word is of the same Root with this Or the Lame as this very Word is rendred 2 Sam. 4. 4. and 9. 3. to wit of their Feet as it is there expressed The Cripples that could not walk without Trouble and Pain were as forward as any to go to these Meetings upon this Occasion gathered themselves together against me and I knew it not h This may be added to express either their Hypocrisie and Pretences of Respect and Affection to him by reason whereof he had no Suspition of them nor of any such Practices of theirs Or his own Danger that he did not know and therefore could not prevent their Plots and Conspiracies against him Heb. and I knew not Which is by others and well may be rendred thus Even they whom I knew not they whom I was so far from provoking by any Injury that I never saw their Faces nor heard of their Names they did tear me i i. e. My good Name with Scoffs and Calumnies and Reproaches and Curses and ceased not k Heb. were not silent i e. Did thus unweariedly and continually 16. With hypocritical l Or Profanâ—… as this word signifies Iob 8. 13. and 1â—… 16. and 15. 34. and 17. 8. and as some add in all other places mockers m Whose common Practice it is to scoff at and deride others and me in particular in †Heb. Cake feasts n Or of or for a Cake Or a Morsel of Bread as this Word signifies 1 Kings 17. 12 13 and 19. 6 By which he further shews what vile and worthless Persons these were that would trangress for a Morsel of Bread as it is said Prov. 28. 21. They made themselves Buffoons and Jesters and accustomed themselves to Mock and deride David that thereby they might gain Admittance to the Acquaintance and Tables of great Men where they might fill their Bellies which was all that they sought for or got by it they gnashed upon me with their teeth o They used all Expressions of Rage and Hatred against me among which this was one Iob. 16. 9. Lament 2. 16. This they did to curry Favour with my great and potent Adversaries 17. LORD how long wilt thou look on o Like an idle Spectator without affording me any Pity or Help rescue my soul from their destructions †Heb. my onely One my darling p To wit my Soul as it is in the former Clause Heb. my onely One which is now left alone and forsaken by my Friends and hath none to trust to but God See on Psal. 22. 21. from * Psal. 57. 4. the lions 18. * Psal. 22. 25. 40. 9 10. 111. 1. I will give thee thanks in the great congregation q When I shall be restored to the Liberty of the publick Assemblies and solemn Feasts I will praise thee among * much people †Heb. strong 19. Let not them that are mine enemies †Heb. falsly wrongfully rejoyce over me neither let them wink with their eye r i. e. Mock me or insult over me as this Phrase signifies Prov. 6. 13. and 10. 10. * Psal. 69. 4. 109. 3. 119. 161. Lam. 3. 52. Joh. 15 25. that hate me without a cause 20. For they speak not peace s They are Enemies to all peaceable Counsels they breath out nothing but Threatnings and War but they devise deceitful matters t They use not onely open Violence but Deceit and subtil Artifices against them that are quiet in the land u Against me and my Followers who desire nothing more than to Live quietly and peaceably under Saul's Government 21. Yea they opened their mouth wide against me x Either 1. To devour me It is a Metaphor taken from wild Beasts when they come within reach of their Prey Or 2. to pour forth whole Floods of Scoffs and Slaunders and Contumelies and said * Psal. 40. 15. Aha aha y An Expression of Joy and Triumph See on Iob 39. 25 Psal. 40. 15. Heb. hath seen to wit what we have long desired and hoped for See the same or like Ellipsis Psal. 54. 7. and 59. 10. and 112. 8. our eye hath seen it z. 22. This thou hast seen a As they say they have seen so my Comfort is thou also hast seen and dost observe all their Plots and Threats and all my Distresses and Calamities which I suffer for thy sake Or be not Deaf to wit to my Prayers The same Word signifies both to be silent and to be Deaf See on Psal. 28. 1. O LORD keep not silence b O LORD be not far from me c Do not withdraw thy Favour and
it is very Proper to this place and usual in other places of Scripture to invite the Gentile World to the Contemplation and Celebration of God's Works to and for his People See Deut. 32. 43. 1 Chron. 16. 23 24. 2 Sing forth the honour of his name make his praise glorious b i. e. Praise him in an extraordinary and Eminent degree so as he may have much Glory from you 3 Say unto God How terrible art thou in thy works c To wit to thine Enemies as it follows through the greatness of thy power shall thine enemies ‖ Or yield seigned Obedience †Heb. Lye submit themselves unto thee d Heb. Lye unto thee i. e. Profess subjection to thee not sincerely and freely but by Constraint and out of a servile Fear 4 All the earth shall worship thee and shall sing unto thee e Many People of divers Nations shall be so affected with thy stupendious Works that they shall Worship and Praise thee for them and all People should do so and shall have just cause to do so and the time will come when all Nations will actually do so to wit in the days of the Messias they shall sing to thy Name Selah 5 * Psal. 46. 8. Come and see f Consider them wisely and seriously for God's Glory and for your own good the works of God he is terrible in his doing toward the Children of men g To all his Enemies whom he calls the Children of Men Partly in way of Contempt to shew how unable they are Either to avoid or resist the great God and Partly in opposition to his own People who are frequently called the Children of God 6 * Exod. 14. 21. He turned the sea into dry land * Josh. 3. 17. they went through the flood h Or River to wit Iordan on foot there did we i i. e. Our Nation or our Ancestors in whose Loyns we then were and the Benefit of which Antient Deliverance we at this day enjoy See the like Expressions Psal. 81. 5. Hose 12. 4. The whole People of Israel are oft Considered as one Body continued through all succeeding Generations United in the Bound of the same Covenant and Worship and in the Possession of the same Promises and Priviledges and Blessings and Acted by one and the same Spirit and therefore several and contrary things may reasonably be ascribed to them in regard of their several Parts and Ages and what was done in one Age may be imputed to another by Vertue of their strict Conjunction with the same Body rejoyce in him 7 He ruleth by his power for ever i The same Power which God had and put forth for his People in Antient time he still hath in as great Vigour as ever and is not at all weakened by Age and is as able and ready to Act for them now as ever he was which he hath shewed by this Late and Glorious instance * Psal. 11. 4 his eyes behold the nations k He sees all their secret and subtil Devices and can and will defeat them when he sees fit let not the rebellious exalt themselves l Lift up their Hands against God or against his People Or the Rebellions i. e. Those People which Rebel against this Almighty God and his Laws shall not exalt themselves as they Vainly hope and Design to do but shall be brought down and destroyed as is hereby implyed Selah 8 O bless our God ye people m Of other Nations that have served or yet do serve other Gods and make the voyce of his praise to be heard 9. Which †Heb. 〈◊〉 holdeth our soul in life n Who by a Succession of Miracles of Mercy hath kept us alive in the midst of a thousand Deaths to which we were exposed and hath restored us to Life when we were like Dead men and dry Bones scattered at the Mouth of the Grave and suffereth not our feet to be moved o To wit so as to fall into Mischief and utter Ruin as our Enemies designed 10 For p Or Yet or Nevertheless Though thou hast hitherto helped us and now delivered us yet for a season thou hast sorely afflicted us * Psal. 17. 3. thou O God hast proved us thou hast tryed us as silver is tryed q i. e. Severely as if it were in a burning Furnace and with a Design to try our sincerity and to purge out the Dross or the wicked from among us 11 Thou broughtest us into the net r Which our Enemies laid for us and which could never have taken or held us but by the Permission and Disposal of thy Providence which gave us into their hands thou laidst affliction upon our loyns 12 Thou hast caused men s Weak and Mortal and miserable Men as the Word signifies no better nor stronger then we if thou hadst not given them Power over us to ride over our heads t To Ride upon our Shoulders By thy Permission they have used us like Slaves yea like Beasts to carry their Persons or Burdens Compare Isa. 51. 23. we went through fire and through water u i. e. Through various and dangerous Tryals and Calamities See Psal. 32. 6. and 69. 2. Ezek. 15. 7. and 30. 8. but thou broughtest us out into a †Heb. Moist 〈◊〉 68. 6. wealthy place x Heb. Into a moist or Well-watered place such as Canaan was both in a Proper Sence and figuratively as being replenished with Divine Graces and Blessings 13 I will goy into thy house with burnt-offerings I will pay thee my vows 14 Which my lips have †〈◊〉 〈◊〉 uttered and my mouth hath spoken when I was in trouble 15 I will †〈◊〉 〈◊〉 offer unto thee burnt-sacrifices of †〈◊〉 〈◊〉 fatlings with the incense of rams z With the fat of Rams which in these Peace-offerings was burnt upon the Altar and so vanished into Smoke like Incense and which is no less pleasing to God than Incense I will offer bullocks with goats Selah y Hitherto he spoke in the plural Number but now he begins to speak in the singular Number but still the Speech is continued of the same Person or Persons onely sometimes the whole Body speaks and sometimes one Man speaks in the Name of all the rest 16 Come and hear all ye that fear God a Whether Israelites or Gentiles proselyted to them Let every Israelite take notice of what God hath done for the Nation in general and let the Gentiles observe God's goodness to the Children of Israel and I will declare what he hath done for my soul b Which he hath held in Life as he said v. 9 in the greatest dangers of Death 17 I cryed unto him with my mouth c With a loud Voyce and great Fervency Or it is a Pleonasme as Psal. 44. 1. We have heard with our Ears and
7 For they have devoured Jacob l The posterity of Iacob whom thou didst love and with whom and his Seed thou madest a sure and everlasting Covenant whereby thou didst ingage thy self to be an enemy to their enemies Exod. 23. 22. Besides thou haâ—…est cruelty especially when the wicked devour those who are more righteous than themselves Habak 1. 13. and laid waste his dwelling place 8 * Isa. 64. 9 O remember not against us ‖ Or the iniquities of them that were before us former iniquities m The sins committed by our Forefathers and by us who have filled up the measure of their sins for which we confess thou hast most righteously brought this desolating judgment upon us let thy tender mercies n Upon which all our confidence is fixed for merit and righteousness we have none See Dan. 9 7 9. speedily prevent us o Prevent our utter extirpation which we have deserved and have great reason to expect for we are brought very low p Past the hopes of all humane help and therefore the glory or our deliverance will be wholly thine 9 Help us O God of our salvation q From whom we have oft received and from whom alone we now expect salvation for the glory of thy name r Which is now obscured by the insolency and blasphemy of thine enemies who ascribe this Conquest to their Idols and triumph over thee no less than over thy people as one unable to deliver them out of their hands See Dan. 3. 15. and deliver us and †Heb. attone or expiate purge away our sins for thy names sake 10 * Psal. 42. 10. and 115. 2. Wherefore should the heathen say Where is their God! s He whom they served and of whom they boasted He is lost and gone or grown impotent or idle Let him be known among the heathen t By the expectation of his judgments upon them according to Psal. 9. 16. in our sight u That we may live to see it and praise thy name for it by the †Heb. vengeance revenging of the blood of thy servants which is shed 11 Let * the sighing of the prisoner u Of thy poor people now in prison or at least in captivity come Psal. 102. 20. before thee according to the greatness of †Heb. thine arm thy power †Heb. reserve the children of death preserve thou those that are appointed to die x Heb. the children of death i. e. Which were either designed to death or in manifest danger of it as being wholly in the power of their cruel and barbarous enemies 12 And render unto our neighbours sevenfold into their bosom y i. e. Either 1. Abundantly as this Phrase notes Isa. 65. 6 7. Ier. 32. 18. Luke 6. 38. Or 2. Sensibly so as it may come home to them and fall heavily upon them in their own persons there reproach wherewith they have reproached thee z As impotent or unfaithful or unmerciful to his own people So they intimate that this dedesire did not proceed from a revengeful mind but from a due sence of God's favour O Lord. 13 * Psal. 9â—… 7. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise †Heb. to generation and generation to all generations PSAL. LXXX The ARGUMENT This Psalm was Composed either 1. Upon the same ocasion with the former to wit the destruction of Jerusalem by the Chaldaeans as most conceive Which yet seems not probable because here is no mention of the Temple nor of Jerusalem as there is in the foregoing Psalm nor of the Tribe of Judah which was most concerned in that desolation but of Joseph Verse 1. and of the Tribes of Ephraim and Manasseh which were carried captive long before that time nor do the expressions of this Psalm import such a desolating judgment as those of the former do Or 2. Upon occasion of the captivity of the ten Tribes as some others think But why then is Benjamin named which is none of that number nor went into captivity with them but was joyned with Judah Or 3. Upon occasion of some other calamity or calamities which befel the Tribes of Israel after their division into two Kingdoms and before the captivity and destruction of either of them In which time all â—…he evils mentioned in this Psalm did befal them sometimes in one Tribe or part and sometimes in another as is manifest from their History To the chief musician upon Shoshannim-Eduth a It seems to be the name of a Musical Instrument though many separate the latter part of the word from the former and expound Eduth a testimony or witness between God and his people of his relation to them and of their dependence upon him a Psalm ‖ Or for Asaph of Asaph 1 GIve ear O shepherd of Israel b Thou who hast undertaken to seed and govern thy people of Israel as a shepherd doth his flock now perform thine Office and rescue thy â—…ock from those grievous Wolves which devour and destroy them thou that leadest c Or didst lead formerly though now thou hast forsaken them Ioseph d i. e. The Children of Ioseph or of Israel as he now said this Clause being but a repetition of the former in other words Compare Psal. 77. 15. And the name of Ioseph the most eminent of the Patriarchs both for his dignity and piety and the right of primogeniture transferred upon him from Reuben 1 Chron. 5. 1. is elsewhere put for all the ten Tribes as Ezek. 37. 16 19. Amos 5. 6 15. and 6. 6. Zech. 10. 6. And for all the Tribes as Psal. 81. 5. Obad. v. 18. like a flock thou that dwellest between the cherubims e Which were the Mercy-seat above the Ark. By which title he prudently and piously minds the ten Tribes of their revolt from God and of the vanity of their superstitious Addresses to their Calves at Daâ—… and Bethel and of the necessity of their returning to the true worship of God before the Ark at Ierusalem if they desired or expected any relief from him And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish Captivity in and after which time there was no Ark nor Cherubims nor do I remember that David or any Prophets did then apply themselves to God by that Title See Dan. 9. shine forth f Out of the clouds wherein thou seemest to hide thy self Shew forth thy power and goodness to and for thy poor oppressed people in the face of thine and their Enemies 2 Before Ephraim and Benjamin and Manasseh g i. e. Before all the Tribes of Israel for whom he mentions onely these three Tribes either 1. Because of their special relation to Ioseph here named Vers. 1. Ephraim and Manasseh being his Sons and
enemies but to their children who yet by the Law of God were not to suffer for their parents sins Deut. 24. 16. 1. HOld not thy peace a Do not neglect me but take notice of my extreme danger and misery and deliver me which thou canst do by the speaking of one word O God of my praise b The Author and matter of all my praises who hast given me continual occasion to praise thee whom I have used to praise and will praise whilst I live do not therefore now give me occasion to turn my praises into lamentations 2. For the mouth of the wicked and the †〈◊〉 〈◊〉 of 〈◊〉 mouth of the deceitful c Of those who add hypocrisie and perfidiousness to their malice †〈◊〉 have oâ—… themâ—… are opened d They speak freely boldly and publickly without any fear or shame against me they have spoken against me e Or to or with me as this particle commonly signifies with a lying tongue f Either 1. with calumnies or false and malicious reports Or 2. with deep dissimulation and professions of friendship and kindness 3. They compassed me about also with words of hatred g Which though covered with specious pretences proceeded from deep malice and hatred and were designed to work my destruction and fought against me * 〈◊〉 69. 4. without a cause h Without any just provocation given them by me 4. For my love they are my adversaries i They require my love and good will with enmity and mischief as it is explained v. 5. but I give my self unto prayer k Heb. but I prayer i. e. I am a man of prayer or I betake my self to prayer Thus I peace is put for I am for peace as we render it Psal. 120. 7. and thy bread for the men of thy bread or that eat thy bread Obad. v. 7. The sence is whilst they reproach and curse me I pray either 1. for them as he did Psal. 35. 13. or 2. for my self I did not render unto them evil for evil but quietly committed my self and my cause to God by prayer desiring him to plead my cause against them and I had no other refuge 5. And * 〈◊〉 35. 12. 〈◊〉 20. they have rewarded me evil for good and hatred for my love 6. Set thou a wicked man l Heb. the wicked Which may be understood either 1. of some wicked Tyrant which may rule him with rigour and cruelty Or 2. of Satan who is mentioned in the next clause Let him be delivered over to Satan to be acted and ruled by him at his pleasure over him m Either 1. all mine enemies for the Singular number is sometimes used in like manner Or rather 2. one particular enemy who was worse than any of the rest more implacable and inexcusable whom he thought not fit to express by name nor was it in the least necessary to do so because he was speaking to God who knew his thoughts and whom he meant and let * 〈◊〉 3. 1. ‖ 〈◊〉 adver Satan stand at his right hand n Either 1. to molest and vex him and hinder him in all his affairs for the right hand is the great instrument of action Or rather 2. to accuse him for this was the place and posture of accusers in the Jewish Courts And as for his condemnation which is the consequence of this accusation that follows in the next verse 7. When he shall be judged o When he shall be called to an account and his cause examined before thy Tribunal let him †Heb. go out guilty or wicked be condemned and * Prov. 28. 9. let his prayer become sin p i. e. Be turned into sin or be imputed to him as his sin or be as unavailable with God for his relief as his sins When he makes supplication to his Judge as Iob speaks Iob 9. 15. for pity and pardon let him be the more provoked and enraged by it 8. Let his days q The days of his life Let him die an untimely death be few and * Act. 1. 20. let another take his ‖ Or charge office r Made void by his death He also implies that his enemy was a man of power and reputation 9. Let his children be fatherless s Whilst they are but children and so unable to provide for themselves and his wife a widow t Either made a widow by his death or constantly a widow all persons abhorring her who was related to so vile a miscreant 10. Let his children be continually vagabonds u Having no certain place of abode Which is a grievous curse in it self Gen. 4. 12 14. Isa. 16. 2. and beg x This increaseth their misery let them seek their bread also out of their desolate places y Into which they are fled for fear and shame as not daring to shew their faces amongst men 11. Let the extortioner z Or usurer or creditor catch a Heb. Ensnare which is an Emphatical expression i. e. take away not only by oppression and violence but also by cheats and cunning artifices whereby such persons entangle and so ruine their debtors all that he hath and let the stranger b Who hath no right to his goods and will use no pity nor measure in spoiling him spoil his labour c All the fruits of his labours 12. Let there be none to * Psal. 34. 10. extend mercy unto him neither let there be any to favour his fatherless children d Let him and his be unpitied and hated as the publick enemies of mankind 13. * Job 18. 19. Let his posterity be cut off and in the generation following e Heb. in another generation either in the third generation or in the second or that which next followed the generation of his fathers So in this clause he limits the time of that destruction which he imprecates or foretells in the former let their name be blotted out 14. Let the iniquity of his fathers be remembred f Against him or punished in him as God hath threatned to deal with great delinquents Exod. 20. 5. with the LORD and let not the sin of his mother be blotted out 15. Let them g The sins of his parents last mentioned be before the LORD h In Gods sight and memory to provoke God to punish him let them not be covered or pardoned continually that he may * Job 18. 17. Psal. 34. 16. cut off the memory of them from the earth 16. Because that he remembred not i His duty to God and his obligation to me for my former kindness expressed v. 4 5. to shew mercy but persecuted the poor and needy man k My self who was desolate and miserable whose condition required pity and not additions of cruelty that he might even sâ—…ay the broken in heart
womb is his reward o Not a reward of debt merited by good men but a reward of grace of which we read Rom. 4. 4. which God gives them graciously as Iacob acknowledgeth of his children Gen. 33. 5. And although God give children and other outward comforts to ungodly men in the way of common providence yet he gives them onely to his people as favours and in the way of promise and covenant 4 As arrows are in the hand of a mighty man p When they are shot out of a bow by a man of great strength against his enemy which are of great use and power both to offend the enemy and to defend himself so are children of the youth q Children begotten in youth as an husband or wife married in their youth are called an husband or wife of youth Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. and as a son begotten in old age is called a son of old age Gen. 37. 3. And these he prefers before other children in this point partly because such are commonly more strong and vigorous than others and partly because they live longest with their parents and to their comfort and support whereas children born in old age seldom come to any maturity of years before their parents death 5 Happy is the man that †Heb. hath filled his quiver with them hath his quiver full of them r Who hath a numerous issue which as it is a great blessing in it self so Solomons want of it made it more valuable in his eyes they shall not be ashamed s Such parents fear not the reproach of barrenness which was grievous especially among the Jews of which see Luke 1. 25. nor any other shame from their enemies but they ‖ Or shall subdâ—… as Psal. 18. 47. or destroy shall speak with the enemies in the gate t They shall couragiously plead their cause in Courts of Judicature which were in the gates Deut. 21. 19. 25. 7. not fearing to be crushed by the might of their adversaries as weak and helpless persons frequently are PSAL. CXXVIII A song of degrees This Psalm contains a description of the blessedness of good men 1 BLessed is every one that feareth the LORD that walketh in his ways 2 * Isai. 3. 10. For thou shalt eat the labour of thine hands a Thy labour shall not be vain and fruitless and the fruit of thy labours shall not be taken away from thee and possessed by others as God threatned to the disobedient Deut. 28. but enjoyed by thy self with comfort and satisfaction happy shalt thou be and it shall be well with thee b Both in this world and in the world to come as even the Chaldee Paraphrast explains these words 3 Thy wife shall be as a fruitful vine c Like the vine for fruitfulness or like that sort of vines known by this name for its eminent fruitfulness as some trees amongst us are for the same reason called the great bearers by the sides of thine house d Where the vines are commonly planted for support and other advantages Which being applied to the wife may signifie either 1. the wife's duty to abide at home Tit. 2. 5. as the harlot is deciphered by her gadding abroad Prov. 7. 11 12. or rather 2. the legitimateness of the children which are begotten at home by the husband and not abroad by strangers thy children like olive-plants e Numerous growing and flourishing good both for ornament and manifold uses as Olive-trees are round about thy table f Where they shall sit at meat with thee for thy comfort and safety 4 Behold that thus shall the man be blessed that feareth the LORD 5 The LORD shall bless thee out of Zion g From the Ark in Zion and with those spiritual and everlasting blessings which are to be had no where but in Zion and from the God who dwelleth in Zion and with all other mercies which thou shalt ask of God in Zion and thou shalt see the good of Jerusalem h The prosperity of that City to which thou belongest and which is the onely seat of Gods special presence and of his Worship whose felicity therefore is very delightful to every good man and upon whose peace the peace and safety of every member of it depends as every seaman is concerned in the safety of the ship in which he is all the days of thy life 6 Yea thou shalt see thy childrens children and * Psal. 125. 5. peace upon Israel i Not onely upon Ierusalem and the parts adjacent but upon all the Tribes and people of Israel PSAL. CXXIX A song of degrees This Psalm contains a joyful and thankful remembrance of the Churches former and manifold calamities from barbarous enemies and of Gods wonderful mercy in delivering them out of their hands 1 ‖ Or much MAny a time have they a Mine enemies or oppressors which is easily understood both from the nature of the thing and from v. 3. where they are expressed under the name of plowers afflicted me from my youth b From the time that I was a people when I was in Egypt and came out of it which is called the time of Israels youth Ier. 2. 2. Ezek. 23. 3. may * Psal. 124. 1. Israel now say 2 Many a time have they afflicted me from my youth yet they have not prevailed against me 3 The plowers plowed upon my back c They have not onely thrown me down and trod me under foot but have cruelly tormented me wounded and mangled me and had no more pity upon me than the plowman hath upon the earth which he cuts up at his pleasure He saith upon my back either because they did literally scourge the Captives upon their backs with such cords as are mentioned v. 4. although we do not read that the Israelitish Captives were thus used by any of their enemies or by way of allusion to that usage which made a sort of furrows in their backs upon which they used to lay on their strokes they made long their furrows d They oft repeated their injuries and prolonged my torments 4 The LORD is righteous e Faithful or merciful as that word is frequently used he hath cut asunder the * Psal. 140. 5. cords f Wherewith the plow was drawn by which means they were stopped in their course So he persists in the same Metaphor of a plough By these cords he understands all their plots and endeavours of the wicked 5 Let them all be confounded and turned back g Forced to retreat with shame and disappointment that hate Zion 6 Let them be as the grass upon the house-tops h Which there were flat and therefore more capable of grass or green corn growing between the stones than ours are which withereth afore it groweth up i Which having no deep root never comes to maturity
it expedient but assuredly in the next life of the righteous 20 * Ch. 19. 7. The poor is hated c i. e. Despised and abandoned as hateful Persons and Things are even of his own neighbour d Strictly so called who is nearest to him either by habitation or by relation and therefore most obliged to love and help him but †Heb. many are the lovers of the Rich. the rich hath many friends 21 He that despiset his neighbour c That doth not pity and relieve the poor as this is explained in the next Clause the word Neighbour being here generally taken for any Man as it is most commonly used in Scripture which not relieving him proceeds from a contempt of his Person sinneth d And therefore shall be punished for his inhumanity which is opposed to his being happy in the next Clause * Ps. 112. 9. but he that hath mercy e That sheweth his compassion by his bounty and relief on the poor happy is he f He doth a worthy action and shall be blessed in his deed 22 Do they not err g They do certainly err from the right way and mistake their mark and shall miss of that advantage and felicity which they promise to themselves by such practices that devised h That do not onely commit it but make it their design and study and business that are Artists or Masters in it as the word signifies evil i Either 1. mischief to men Or 2. any kind of wickedness against God or men for the expression is general and this seems best to agree to the following Clause but mercy and truth k Either 1. from men Men shall deal truly and kindly with them partly because such men by their carriage oblige them to do so and partly because God inclineth their hearts to it Or 2. from God to whom these two properties are jointly ascribed in divers places of Scripture shall be to them that devise good l That designedly and industriously apply themselves to the doing of all good offices to God and men 23 In all labour there is profit but the talk of the lips tendeth onely to penury m Diligem labour is the ready way to riches but idle talking wherein too many spend most of their pretious time will bring a Man to poverty 24 The crown of the wise is their riches n They are a singular advantage and ornament to them partly as they make their Wisdom more regarded when the poor Man's wisdom is despised Eccles. 9. 16. and partly as they give a Man great opportunity to discover and exercise his Wisdom or Vertue by laying out his Riches to the honour and service of God and to the great and manifold good of the World which also highly tends to his own glory and happiness but the foolishness of fools is folly o But as for rich fools for to them the general word is to be restrained from the opposite Clause their folly is not cured but made worse and more manifest by their riches Their Riches find them Fools and leave them Fools they are not a Crown but a reproach to them and an occasion of their greater contempt For the Phrase we have the like in the Hebrew Text 1 Sam. 1. 24. The Child Samuel was a Child It is an elegant Figure called Antanaclasis used in all Authors 25 * Vers. 5. A true witness delivereth Souls p i. e Persons to wit such as are innocent from the mischief of false Accusations by declaring the truth which is sufficient for their Vindication but a deceitful witness speaketh lies q To the injury and destruction of the Innocent which is easily understood out of the former Clause and from the practice of false Witnesses 26. In the fear of the LORD is strong confidence r A sure ground of confidence or a strong refuge as the next Clause explains it and his children s Either 1. God's Children Or 2. the Children of them that fear God who are sufficiently understood out of the former Clause shall have a place of refuge 27 * Ch. 13. 12. The fear of the LORD is a fountain of life to depart from the snares of death t To preserve men from deadly and destructive courses 28. In the multitude of people is the kings honour u Because it is an evidence of his wise and good government Under honour he here comprehends also strength and safety as appears from the opposite Clause which depend much upon a Princes reputation And honour may be here put for strength as strength is put for honour or glory Psal. 8. 2. 29. 1. 96. 7. but in the want of people is the destruction of the prince 29 He that is slow to wrath is of great understanding x Sheweth great and true wisdom in conquering his sinful and shameful passions but he that is †Heb. short of Spirit hasty of spirit exalteth y Heb. lifteth up like a Banner makes it known and visible to all men folly 30 A sound heart z Free from envy and such like inordinate passions which are commonly called the Diseases of the Soul not onely in Sacred but even in Heathen Writers Or as others render it An healing Heart mild and merciful and kind to others which is opposed to envy is the lise of the flesh a Procureth and maintaineth the health and vigor of the whole Body but envy the rottenness of the bones b It wasteth the Spirits and consumeth even the strongest and most inward parts of the Body 31 * Ch. 17. 5. Mat. 25. 40 45. He that oppresseth the poor c That useth him hardly as the Syriack renders it that with-holdeth from him that which is his due either by the rules of strict justice or by the great Law of Charity of which see Prov. 3. 27. and so it is opposed to having Mercy in the next Clause reproacheth his maker d Whose Image the poor Man bears which might challenge respect Iob 31. 15. by whose counsel and providence he is made poor 1 Sam. 2. 7. Prov. 22. 2. and who hath declared himself to be their protector and avenger but he that honoureth him e His Image and Works and Laws hath mercy on the poor f Doth not onely forbear oppressing or injuring of him but affords him his pity and help 32 The wicked is driven away g To wit in his Death as is gathered from the opposite Clause driven away from God's favour and presence and from the Society of the Just and from all his hopes of Happiness both in this life and in the next This expression notes that this is done suddenly violently and irresistibly as the smoke or chaff are driven away by a strong Wind. in his wickedness h Or for his wickedness Heb. in his evil which may be understood of the
over them before they are aware of it and they enjoy their present comforts without perplexing themselves about former or future events of his life because God answereth him s Answereth either 1. his labours with success as Money is said to answer all things Eccles. 10. 19. because it is equivalent to all and able to purchase all things Or 2. his desires in the joy of his heart t In giving him that solid joy and comfort of his labours which his Heart expected and desired CHAP. VI. 1 THere is an evil which I have seen under the sun and it is common among men 2 A man to whom God hath given riches and wealth a All sorts of Riches as Gold and Silver Cattle and Lands c. and honour * Job 21. 10. Ps. 17. 14. 73. 7. so that he wanteth nothing for his soul of all that he desireth b Which he doth or can reasonably desire yet God giveth him not power to eat c Either because they are suddenly taken away from him by the Hand and Curse of God and given to others or because God gives him up to a base and covetous mind which is both a sâ—…n and a plague thereof d i. e. Any considerable part of it whereas the Stranger eateth not thereof but it i. e. all of it devoureth it all in an instant but a stranger eateth it this is vanity and it is an evil disease 3 If a man beget an hundred Children e i. e. Very many Children to whom he intends to leave his Estate and live many years f Which is the chief thing that he desires and which giveth him opportunity of increasing his Estate vastly so that the days g He saith days because the Years of mens life are but few of his years be many and his soul be not filled with good h Hath not a contented mind and comfortable enjoyment of his Estate whilst he lives and * Isa. 14. 19 20. Jer. 22. 19. also that he have no burial i And if after his Death he hath either none or a mean and dishonourable Burial because his â—…ordid and covetous carriage made him hateful and contemptible to all Persons his Children and Heirs not excepted and he was by all sorts of men thought unworthy of any testimonies of Honour either in his Life or after his Death Thus he describes a Man who lives miserably and dies ignominiously I say that an * Job 3. 16. Ps. 58. 8. untimely birth k Which as it never enjoyed the comforts so it never felt the calamities of this life which are far more considerable than its comforts at least to a Man that denied himself the comforts and plunged himself into the toils and vexations of this life is better than he 4 For l Or rather Although as this Particle is frequently rendred For â—…is Verse seems to contain not so much a reason of what he lasâ—… that an untimely Birth is better than he as an answer to an excepâ—… which might be made against it Although all that is here said be true of the Abortive yet it is better than he he m Either 1. the covetous Man Or rather 2. the Abortive of whom alone and not of the former that passage is true He hath not seen the Sun v. 5 cometh in n Into the World this word being oft put for a Man's being Born as Iob 1. 21. Eccles. 5. 15. with vanity o Or in vain to no purpose without any comfort or benefit by it which also is in a great measure the case of the covetous wretch and departeth in darkness p Dieth obscurely without any Observation or regard of men and his name shall be covered with darkness q Shall be speedily and utterly forgotten whereas the Name of such wicked men shall rot and be remembred to their shame 5 Moreover he hath not seen the sun r He never beheld the light and therefore it is not grievous to him to want it whereas the covetous Man saw that light was very pleasant and therefore the loss of it was irksom to him nor known any thing s Hath had no knowledge sense or experience of any thing whether good or evil this hath more rest t Because he is perfectly free from all those incumbrances and vexations to which the covetous Man is long exposed than the other 6 Yea though he live a thousand years twice told u Wherein he seems to have a priviledge above an untimely Birth yet hath he seen no good x He hath enjoyed little or no comfort in it and therefore long life is rather a curse and mischief than a blessing or advantage to him do not all y Whether Born out of and before their time or in due time whether their lives be long or short go to one place z To the Grave And so after a little time all are alike as to this life of which he here speaks and as to the other life his condition is infinitely worse than that of an untimely birth 7 * Pro. 16. 26. All the labour of man is for his mouth a For Meat to put into his Mouth that he may get food and a Bread is oft put for all food so food is put for all necessary Provisions for this life as Prov. 30. 8. and elsewhere whereof this is the chief for which a Man will sell his House and Lands yea the very Garments upon his back and yet the †Heb. Soul appetite is not filled b Although all that a Man can get by his labours is but necessary fâ—…od which the meanest sort of men commonly enjoy as is observed in the next Verse yet such is the vanity of this World and the folly of Mankind that men are insatiable in their desires and restless in their endeavours after more and more and never say they have enough 8 For what hath the wise more than the fool c To wit in these matters Both are equally subject to the same calamities and partakers of the same comforts of this Life what hath the poor that knoweth to walk before the living d To wit before the poor that doth not know this Which words are easily understood by comparing this clause with the former And such defects are usual both in Scripture and other Authors as hath been formerly noted by a Figure which the Learned call Anantapodoton And by this Phrase that knoweth c. he means such a poor Man who is ingenious and industrious who is fit for service and business and knows how to carry himself towards rich men so as to deserve and gain their favour and to procure a livelihood 9 Better is the sight of the eyes e i. e. The comfortable enjoyment of what a man hath for seeing is oft put for enjoying as Psal. 34. 12. Eccles. 2. 1. 3. 13. c.
†〈◊〉 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
in a peculiar manner being chosen by me and consecrated to my Use and Service and inâ—…bited by 〈◊〉 People and upon my mountains g In my Mountainous Country for such 〈◊〉 was Deut. 8. 9. Psal. 133. 3. Ezek. 6. 2 3. 39. 2 â—… 17. especially about Ierusalem Psal. 125. 2. upon some of which probably his Army was lodged tread him under feet then shall his yoke depart from off them and his burden depart from off their shoulders h Which Words are â—…peated from Isa. 10. 27. where they are explained 26 This is the purpose that is purposed upon the whole earth i Upon this vast Empire now in the hands of the â—…rians and shortly to come into the hands of the 〈◊〉 〈◊〉 The whole earth is put Synechdochically for a great part of it and this is the hand k The Providence of God executing his purpose that is stretched out upon all the nations 27 For the LORD of hosts hath * â—… Châ—… â—… 6. Jâ—…b 9. 12 2â—… 1â—… Psal. 33. 11. Irov 19. 21. 21. 30. Chap. 43. 13. Dan. 4. 31 32 35. purposed and who shall disanul it and his hand is stretched out and who shall turn it back 28 In the year that * 2 Kâ—… 16. 20. king Ahaz died was this burden l This following burdensom Prophecy 〈◊〉 the Philistins who in Ahaz his time made an 〈◊〉 〈◊〉 〈◊〉 and took divers of their Cities and Villages 2 Chron. â—… â—… 29 Rejoyce not thou whole Palestina because the rod of m Most understand this of Uzziah who did then much mischief 2 Chron. 26. 6. But he was dead Thirty two years before this time and therefore their Joy for his Death was long since past Others understand it of Ahaz But he was so far from smiting them that he was smitten by them as was noted on v. 27. It seems better to understand it more generally of the Royal Race or soregoing Kings of Iudah who had been a terrible Scourge to them whose Rod might be said to be broken because that Scepter was come into the hands of slothful and degenerate Princes such as Ahaz was who had been lately broken by the Philistins and who probably was alive when this Prophecy was delivered because he here speaks of Hezekiah not as a present but as a future King It is said indeed that this burden was in the year that Ahaz died But so it might be though it was before his Death him that smote thee is broken for out of the serpents root shall come forth a ‖ Or addâ—…r cockatrice and his fruit shall be a fiery slying serpent n From the Root and Race of David shall come Hezekiah who like a Serpent shall sting thee to death as he did 2 Kings 18. 8. 30 And the first born of the poor o The People of the Jews who are brought to extreme Poverty by thy Cruelty and the Malice of other Enemies The First-born were the chief of all the Children Hence the Title of first-born is given to Persons or Things which are most eminent in their Kind as to the People of Israel Exod. 4. 22. to David Psal. 89. 27. to a grievous Death Iob 18. 13. and here to Persons eminently poor shall feed p Shall have plenty of Provisions in spight of all thine Attempts against them and the needy shall lie down in safety and I will kill thy root q I will utterly destroy thee both Root and Branch so that there shall not be a Remnant of thy People reserved as it follows It is a Metaphor from a Tree which for want of Nourishment is dried up by the Roots with famin and he shall slay thy remnant 31 Howl O gate r The gate is put either 1. Metaphorically for the People passing through the Gates or for the Magistrates and others who used to meet in the Gate for Judgment or upon other Occasions or 2. Synechdochically for the City as gates are commonly put as Ier. 22. 19. and as it is explained in the next Words cry O city s City is here put collectively for their Cities of which see 1 Sam. 6. 17. thou whole Palestina art dissolved t Heb. melted Which may be understood either 1 of the fainting of their Spirits and Courage as Exod. 15. 15. Iâ—…s 2. 9 24 c. or 2. of the Dissolution of their State for there shall come from the North u Either 1. from Iudea which lay Northward from some part of the Philistins Land But in truth Iudea lay more East than North from Iudah and therefore the Phâ—… are said to be on the west Isa. 11. 14. and never so far as I remember on the North Or 2. from Chaldaea as may be gathered 1. from the Scripture use of this Phrase which generally designs that Country as Ier. 1. 14 15. 6. 1 22. c. 2. from Ier. 47. where Destruction is threatned to the Philistins from the North v. 2. which all understand of the Chaldeans under Nebuchadnezzar And whereas it is speciously objected That this suits not with the next Verse which speaks of Zions Safety at the time of this Destruction of the Philistins whereas Zion and the Land and People of Iudah were destroyed together with the Philistins by Nebuchadnezzar I humbly conceive it may be answered That that Verse is added to express the far-differing Condition of God's People and of the Philistins in the Events of that Babylonian War and that whereas the Philistins should be irrecoverably and eternally destroyed thereby and no Remnant of them should be left as was said v. 30. God's People though they should be sorely scourged and carried into Captivity yet they should be strangely preserved and after some years delivered and restored to their own Land and Temple whereby it would appear that Zion stood upon a sure Foundation and albeit it was grievously shaken yet it could not be utterly and finally overthrown a smoke x A grievous Judgment and Calamity which is oft signified by smoke as Gen. 15. 17. Deut. 29. 20. Iâ—…el 2. 30. either because Smoke is generally accompanied with Fire or because it causeth a great Darkness in the Air for Afflictions are frequently described under the names of fire and darkness and ‖ Or he shall not be alone none shall be alone in his ‖ Or assemblies appointed times y When God's appointed time shall come for the execution of this Judgment not one Person of all that numerous Army which is signified by the smoke last mentioned shall retire and desert his Colours or lag behind the rest But they shall march with great unanimity and alacrity and none of them shall withdraw his hand till the Work be finished till the Philistins be utterly destroyed 32 What shall one then answer the messengers of the nation z What shall a Jew say to the People of other Nations who shall either be
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
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
it was with the first child but the rest were reputed his own 9 And Onan knew that the seed should not be his and it came to pass when he went in unto his brothers wife that he spilled it on the ground lest that he should give seed unto his brother l Two things are here noted 1. The sin it self which is here particularly described by the Holy Ghost that men might be instructed concerning the nature and the great evil of this sin of self-pollution which is such that it brought upon the actor of it the extraordinary vengeance of God and which is condemned not onely by Scripture but even by the light of Nature and the judgment of heathens who have expresly censured it as a great sin and as a kind of murder Of which see my Latin Synopsis Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity and severely forbids all pollution both of Flesh and Spirit 2. The cause of this wickedness which seems to have been either hatred of his brother or envy at his brothers name and honour springing from the pride of his own heart 10 And the thing which he did †Heb. was evil iâ—… the eyes of the Lord. displeased the LORD m An expression noting a more then ordinary offence against God as 2 Sam. 11. 27. wherefore he slew him also n This just but dreadful severity of God is noted both for the terrour of such like transgressors and to provoke love and thankfulness to God in those whom he useth more indulgently 11 Then said Judah to Tamar his daughter in Law Remain a widow at thy fathers house o Whither he sent her from his house that Shelah might not be insnared by her presence and conversation till Shelah my son be grown p So he dismisseth her with a pretence of kindness and a tacit promise of marriage to her which he never intended to keep as the following words imply for he said q Or rather but he said for the Hebrew chi oft signifies but as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar and what he said to himself or in his own heart as that word said is oft used He intimated to her that he would give Shelah to her but he meant otherwise and said in himself I will not do it Leâ—…t peradventure he die also as his brethren did r Imputing the death of his two sons either to her fault or to her unluckiness rather than to his own or his sons miscarriages and Tamar went and dwelt in her fathers house 12 And †Heb. the days were multiplyed in process of time s When many days had passed and Shelah though grown was not given to Tamar the daughter of Shuah Judahs wife died and Judah was comforted and went up unto his Sheep-shearers t To feast and rejoyce with them at that time as the manner was then and afterwards See 1 Sam. 25. 36. to Timnath u A place not far from Adullam of which see Ios. 15. 57. he and his friend Hirah the Adullamite 13 And it was told Tamar saying Behold thy father in law goeth up to Timnath to shear his sheep 14 And she put her widows garments off from her and covered her with a vail x As harlots used to do in those modester ages of the World when they had not learnt to outface the Sun nor to glory in their villanies and wrapped her self and sate in †Heb. the door of eyes or of Enajim an open place y Where she might be soonest discovered by Passengers This is noted as the practice of Harlots Prov. 7. 12. and 9. 14. Ier. 3. 2. Ezek. 16. 24 25. which is by the way to Timnath for she saw that Shelah was grown and she was not given unto him to wife 15 When Judah saw her he thought her to be an harlot because she had covered her face z And was doubtless careful not to discover her self by her voice 16 And he turned unto her by the way and said Go to I pray thee let me come in unto thee for he knew not that she was his daughter in law and she said What wilt thou give me that thou mayest come in unto me 17 And he said I will send thee †Heb. a kid of the goats a kid from the flock and she said Wilt thou give me a pledge till thou send it 18 And he said What pledge shall I give thee And she said Thy signet and thy bracelets a Or handkerchief or girdle or any other ornament made of twisted thread which the Hebrew word signifies and thy staff that is in thine hand and he gave it her and came in unto her and she conceived by him b God so ordering things by his Providence that his sin might be discovered And this and other such horrid crimes committed sometimes by the Patriarchs and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record partly to discover how great and deep the corruption of mans nature is and that even in the best partly to oblige all men to an humble sence of their own infirmity and to a diligent application of themselves to God for his gracious succors and to a greater circumspection and watchfulness to prevent those evils in themselves partly to encourage even the greatest sinners to repentance and the hope of Pardon and partly for the just punishment and obduration of incorrigible sinners who make such sad examples matter of their delight and imitation 19 And she arose and went away and laid by her vail from her and put on the garments of her widowhood 20 And Judah sent the kid by the hand of his friend the Adullamite to receive his pledge from the womans hand but he found her not 21 Then he asked the men of that place saying Where is the harlot that was ‖ Or in Enajim openly by the way side And they said There was no harlot in this place 22 And he returned to Judah and said I cannot find her and also the men of the place said That there was no harlot in this place 23 And Judah said Let her take it to her Lest we †Heb. become a contempt be ashamed b Note that fornication was esteemed sinful and shameful amongst the heathens behold I sent this kid and thou hast not found her 24 And it came to pass about three months after that it was told judah saying Tamar thy daughter in law hath played the harlot and also behold she is with child by whoredom and Judah said Bring her forth c To the Magistrate from whom she may receive her sentence and deserved punishment Iudah had
not the power of Life and Death at least not over her who was a Canaanite and who was not in his but in her own fathers house But he being a person of great estate and authority and as it seems of obliging conversation could do very much to perswade those who then had the power of the Sword either to draw it forth at least in a just cause on his behalf or to sheath it upon his desire and satisfaction and let her be burnt d As guilty of Adultery which was punished with death by the laws of God Deut. 22. 23 24. and of Nations too Ier. 29. 22 23. He chargeth her with adultery because she was betrothed to Shelah See Deut. 22. 23. This eagerness of Iudah proceeded not from zeal of Justice for then he would not have indeavoured to destroy the innocent child with the guilty mother against Gods law Deut. 24. 16. Ezek. 18. 20 but from worldly policy that he might take her out of the way which he esteemed a burden and a blot to his family 25 When she was brought forth she sent to her father in law saying By the man whose these are am I with child and she said Discern I pray thee whose are these the signet and bracelets and staff 26 And Judah acknowledged them e His guilty conscience and the horrour of so foul a fact together with his sudden surprizal forced him to an ingenuous confession whereas he might have used many pretences and evasions which would easily have prevailed with such partial Judges and said She hath been more righteous than I f She was more unchast because she knowingly committed Adultery and Incest when he designed neither but he was more unjust because he was the cause of her sin both by withholding Shelah from her who was hers both by right and by Iudahs promise and by whom her chastity should have been preserved and by his solicitation and encouragement of her to the sin because that I gave her not to Shelah my son and he knew her again no more g Shewing the sincerity of his confession by his forsaking of the sin confessed See Iob 34. 32. And it may be probably concluded that he neither knew her nor any other Woman afterward because there is no mention of any Child which he had after this time 27 And it came to pass in the time of her travail that behold twins were in her womb 28 And it came to pass when she travailed that the one put out his hand and the midwife took and bound upon his hand a skarlet thread h In token of his being the first-born which she confidently expected he would be saying This came out first 29 And it came to pass as he drew back his hand that behold his brother came out and she said ‖ Or wherefore hast thou made this breach against thee How hast thou broken forth this breach be upon thee i Be imputed to thee as the same phrase is taken Genesis 16. 5. therefore his name was called ‖ That is a breach * 1 Chron. 2. 4. Matth. 1. 3. Pharez 30 And afterward came out his brother that had the skarlet thread upon his hand and his name was called Zarah CHAP. XXXIX 1 AND Joseph was brought down to Egypt and * Chap. 37. 36. Potiphar an officer of Pharaoh captain of the guard an Egyptian bought him of the hand of the Ishmaelites which had brought him down thither 2 And * 1 Sam. 16. 18. and 18. 28. Aâ—…t 7. 9. the LORD was with Joseph a With his gracious presence and blessing as this phrase is taken here ver 21. and Gen. 21. 22. and 26. 24. and he was a prosperous man and he was in the house b He doth not endeavour to make an escape to his Father but demeaned himself patiently and faithfully in the station into which Gods Providence had brought him of his master the Egyptian 3 And his master saw that the LORD was with him c The Heathens owned a supreme God and his overruling Providence in affairs though they did not glorifie him as God but worshipped the Creature with and more than the creator Rom. 1. 25. and that the LORD made all that he did to prosper in his hand d i. e. Under his ministery as this phrase is used Exod. 4. 13. Levit. 8. 36. Prov. 26. 6. and oft elsewhere 4 And Joseph found grace in his sight and he served him e Not now as a slave but in an higher degree and he made him overseer over his house and all that he had he put into his hand f i. e. Committed to his care and management as Gen. 16. 6. Object How could this be when Ioseph understood not the Egyptian Tongue Answ. Ioseph doubtless when he came thither did as much as possibly he could endeavour to get the knowledge of that Language and being a person of excellent parts would soon obtain it especially because of the great affinity between that Language and his own Nor must we think that Ioseph was thus highly advanced in an instant but by degrees step by step and after some considerable time 5 And it came to pass from the time that he had made him overseer in his house and over all that he had that * Chap. 30. 27. the LORD blessed the Egyptians house for Josephs sake and the blessing of the LORD was upon all that he had in the house and in the field 6 And he left all that he had in Josephs hand and he knew not ought he had save the bread which he did eat g He took care for nothing but that he might eat and drink and fare deliciously Nor did he indeed take any care for that it being provided for him by other hands Others thus he took care for nothing but committed all to Ioseph except his bread which he would not have provided by an Hebrew hand because the Egyptians might not eat bread with the Hebrews Gen. 43. 32. But that was no impediment for neither did Ioseph eat with his master nor was he the cook to dress it for him But he might provide food for him as afterwards he did for all the Egyptians without any scruple on their side and Joseph was a goodly person and well-favoured 7 And it came to pass after these things that his masters wife cast her eyes upon Joseph h In a lascivious and unchast manner See Ioâ—… 31. 1. Mat. 5. 28. 2 Pet. 2. 14. and she said lie with me 8 But he refused and said unto his Masters wife Behold my master wotteth not what is with me in the house and he hath committed all that he hath to my hand 9 There is none greater in this house than I neither hath he kept back any thing from me but thee because thou art his wife how then can I do this great wickedness and * Chap. 20. 6. Lev.
of so great a Priviledge was willing to expose himself to some hazard and wisely considered that the late Judgment was not to be imputed to the Ark but to Uzzah's carelesness in managing it the * Josh. 21. 24 1 Chr. 13. 13. Gittite t He was certainly a Levite 1 Chron. 15. 18 21 24. and 16. 5. and 26. 4. and here called a Gittite Either First From Gath of the Philistines where he or his Father might be Born or have Sojourned which might be upon divers occasions Or Secondly From Gath-rimmon which was a Levitical City Ios. 21. 24 25. 11 And the ark of the LORD continued in the house of Obed-Edom the Gittite three months and the LORD blessed Obed-Edom and all his houshold u With happy Success in all their Affairs and Actions 12 ¶ And it was told king David saying The LORD hath blessed the house of Obed-Edom and all that pertaineth unto him because of the ark of God * 1 Chron. 15. 25. So David went and brought up the ark of God x Understanding that the Ark was entertained without danger or inconvenience and with great advantage he apprehended his former mistake and brought it to himself from the house of Obed-Edom y Which is thought to have been either in Ierusalem or very near it into the city of David with gladness 13 And it was so that when they that bare the ark of the LORD had gone six paces z With safety and comfort he sacrificed * See 1 〈◊〉 15. 26. oxen and fatlings a Upon an Altar suddenly erected as was usual in such cases See Exod. 20. 24. This he did either to appease God for the former miscarriage or to praise him for his present mercy that he had not made another breach upon them or to implore his favour and gracious presence with them in this great Affair 14 And David danced before the LORD b To express his inward joy and thankfulness to God by his outward carriage according to the manner of those times See Exod. 15. 20. Iudg. 11. 34. and 21. 21. 1 Sam. 18. 6. Psal. 149. 3. and 150. 4. with all his might and David was girded with a linen ephod c The usual Habit of the Priests and Levites in their Sacred Ministrations yet sometimes worn by others as it was by the young Child Samuel 1 Sam. 2. 18. before he was come to those years in which the Levites were allowed to Minister and so hereby David who laid by his Royal Robes and put on this Robe to signify and declare that although he was King of Israel yet he willingly owned himself to be the Lords Minister and Servant 15 So David and all the house of Israel brought up the ark of the LORD with shouting and with the sound of the trumpet 16 And as the ark of the LORD came into the city of David Michal Sauls daughter looked through a window and saw king David leaping and dancing before the LORD and she despised him in her heart d As one of a base and mean spirit that knew not how to carry himself with that Majesty which became his place but behaved himself like one of the Fools or vain Persons in Israel 17 ¶ And * 1 Chr. 16. 1. they brought in the ark of the LORD and set it in his place in the midst of the tabernacle that David had †pitched for it e For Moses his Tabernacle was still at Gibeon 1 Chron. 16. 39. and 21. 29. and 2 Chron. 1. 3. which David left there because he designed to build a Temple at Ierusalem with all speed though he was countermanded therein by God himself and ‡ Heb. stretched David offered burnt-offerings and peace-offerings before the LORD 18 And assoon as David had made an end of offering burnt-offerings and peace-offerings * 1 Chron. 16. 2. he blessed the people f i. e. He heartily and solemnly prayed to God for his Blessing upon them which he did both as Prophet and as their King to whom by office it belongs by all means to seek his Peoples welfare in the name of the LORD of hosts 19 And he dealt among all the people even among the whole multitude of Israel as well to the women as men to every one a cake of bread and a good piece of flesh and a flaggon of wine so all the people departed every one to his house 20 ¶ Then David returned to bless his household and Michal the daughter of Saul came out to meet David and said How glorious was the king of Israel to day who uncovered himself g Either First by stripping himself of his Royal Robes that he might put on a Levitical Ephod or by discovering some part of his Thighs or Legs as might possibly happen whilst he danced with all his might as is said above ver 14. considering that the men did then wear loose Garments Or she speaks thus not that he did so but onely by way of aggravation of his fault and to vilify him the more as is usual with persons in such cases to day in the eyes of the handmaids of his servants h Who either bare a part in the Solemnity as Women sometimes did Exod. 15. 20. or at least were spectators of it and of David's carriage in it as one of the vain fellows i As idle and light persons use to do ‖ Or openly shamefully uncovereth himself 21 And David said unto Michal It was before the LORD k In his presence and service which though contemptible to thee is and ever shall be honourable in mine eyes which chose me before thy father and before all his house l Which took away the honour from him and his and transferred it upon me whereby he hath obliged me to Love and Serve him with all my might to appoint me ruler over the people of the LORD over Israel therefore will I play before the LORD 22 And I will yet be more vile than thus and will be base in mine own sight m I will always be ready to humble and abase my self before God and ‖ Or of the â—…andmaids of my servants of the maidservants which thou hast spoken of of them shall I be had in honour n I shall rather chuse to get honour from the meanest of my people in serving and praising God than to gain esteem from thee by my lukewarmness in Gods service 23 Therefore o Not because of David's words to her which have nothing in them to this purpose but because of her proud and petulant and ungodly speech and carriage to David which God justly punished with sterility Michal the daughter of Saul had no child p To wit by David and after this time which these words evidently respect Which was true although those five Children ascribed to Michal 2 Sam. 21. 8. were hers by Birth and not by Adoption onely
until the day of her death q i. e. Never for if she ever had any it must be before her death Compare 1 Sam. 15. 35. Matth. 1. 25. CHAP. VII AND it came to pass * 1 Chr. 17. â—… when the king sat in his house a i. e. Was settled and warm in the House which Hiram's men built for him chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark. and the LORD had given him rest round about from all his enemies b Philistines Moabites and others so that they durst not invade his Land as they had formerly done For though you read of David's Wars with them chap. 8. yet in them David was the Aggressor and entred their Lands 2 That the king said unto Nathan the prophet See now I dwell in an house of Cedar but the ark of God dwelleth within curtains c i. e. In a Tent or Tabernacle v. 6. composed of several Curtains Exod. 26. 1 c. 3 And Nathan said to the king Go do all that is in thine heart d Pursue thy intentions and Build an House for the Ark. The design being Pious and the thing not forbidden by God Nathan hastily approves it before he had either seriously considered it in his own mind or consulted God about it as both he and David certainly ought to have done in a matter of so great moment And therefore Nathan meets with this rebuke that he is forced to acknowledge his error and recant it For the Holy Prophets did not speak all things by Prophetical Inspiration but some things by an human spirit and prudent conjecture and therefore they were ignorant and mistaken in some matters as 1 Sam. 16. 6. 2 King 4. 27. for the LORD is with thee 4 ¶ And it came to pass that night e Because David's mistake was Fious and from an honest mind God would not suffer him to lie long in his mistake nor to disquiet his mind or run himself into inconveniencies in order to the Work before he gave a stop to it that the word of the LORD came unto Nathan f That the same Person who had confirmed David in his mistake might now rectify it saying 5 Go and tell ‡ Heb. to my servant to David my servant David Thus saith the LORD * See 1 Kin. 5. 3. 1 Chron. 22. 8. and 28. 3. Shalt thou build g i. e. Thou shalt not Or wiltst thou build c Dost thou purpose it me an house for me to dwell in 6 Whereas I have not dwelt in any house * 1 King 8. 16 since the time that I brought up the children of Israel out of Egypt even to this day but have walked in a tent and in a tabernacle h These two seem thus to be distinguished the one may note the Curtains and Hangings within the other the Frame of Boards and Coverings upon it 7 In all the places wherein I have walked with all the children of Israel spake I a word i Did I ever give any command about it without which neither they did nor thou shouldst attempt it with ‖ 1 Chr. 17. 6. any of the Judges any of the tribes k In 1 Chron. 17. 6. it is of the Iudges and to them not to the Tribes the following words agree whom I commanded to feed my people Israel Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes as the word Church is sometimes used for the Governors of it or the word here rendred Tribes may be rendred Scepters as it is used Gen. 49. 10. and Scepters put for Scepter-bearers or Rulers as is very frequent of Israel whom I commanded to feed my people Israel saying Why build ye not me an house of cedar 8 Now therefore so shalt thou say unto my servant David l Lest David should be too much discouraged or judge himself neglected and forsaken of God as one thought unworthy of so great an honour God here gives him the honourable title of his Servant thereby signifying that he accepted of his service and of his good intentions which also was expressed at this time as it may seem from 1 King 8. 18. though not in this place Thus saith the LORD of hosts * 1 Sam. 16. 11 12. Psal. 78. 71. I took thee from the sheep-coat ‡ Heb. from after from following the sheep to be ruler over my people over Israel m I advanced thee and I do not repent of it 9 And I was with thee whithersoever thou wentest and have cut off all thine enemies ‡ Heb. from thy face out of thy sight and have made thee a great name like unto the name of the great men that are in the earth 10 Moreover I will appoint a place n i. e. I will make room for them whereas hitherto they have been much straitned and distressed by their Enemies Or I will establish for so that Verb sometimes signifies a place for them i. e. I will establish them in their Place or Land Some learned Men render the Verse thus and the Hebrew words will bear it And I have appointed or assigned or given a place for my people Israel to wit the Land of Canaan and have planted them in it that they may dwell in their own place and be no more driven to and fro or rather and they shall dwell in their own place c. i. e. As I did long ago appoint it to them and afterwards planted them or put them into actual possession so now they shall continue or dwell in it in spight of all their Enemies for my people Israel o Among the favours which God had vouchsafed and would vouchsafe to David he reckons his Blessings to the people of Israel because they were great Blessings to David partly because the strength and happiness of a King consists in great part in the multitude and happiness of his People and partly because David was a Man of a pious and publick spirit and therefore no less affected with Israel's felicity than with his own and will plant them that they may dwell in a place of their own p i. e. In their own Land not in strange Lands nor mixed with other people and move no more neither shall the children of wickedness afflict them any more as before-time q Either First As in the Land of Egypt and so he goes downward to the Judges Or Secondly As in Saul's time and so he ascends to the Judges 11 And as since the time that I commanded judges to be over my people Israel r Nor as they did under the Judges neither so oft nor so long But all this is to be understood with a condition except they should notoriously forsake God or rebel against him which being so oft declared by God in other places it was needless to mention it here Or this may relate to the