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
their Fathers 21 And Zechariah the son of Meshelemiah was g To wit in the time of David as the following verse sheweth See ch 26. 1 2. 27. 2. porter h i. e. Chief Porter of the door of the tabernacle i i. e. Of the Door which led out of the Priests Court into the Tabernacle in which the Ark was placed 2 Sam. 6. 17. of the congregation 22 All these which were chosen to be porters in the gates were two hundred and twelve These were reckoned by their genealogy in their villages k Where their usual Residence was and whence they came to Ierusalem in their Courses whom * Ch â—…6 1â—… David and Samuel the * 1 Saâ—… 9 9. seer †Heb. 〈◊〉 did ordain l In the times of the Judges there was much Disorder and Confusion both in the Jewish State and Church and the Levites came to the Tabernacle promiscuously and as their Inclinations or occasions brought them But Samuel the best of Judges having some prospect and good hopes of deliverance from their Enemies and of an happy Settlement of the Israelitish Church and Nation and observing that the Levites were greatly increased he began to think of establishing some Order among the Levites in their Ministration about the Tabernacle And these Intentions of his probably were communicated by him to David who after Samuels death and his own peaceable Settlement in his Throne revived and perfected Samuels Design and took care to put it in execution in their ‖ Or 〈◊〉 set office m Heb. in their faith or faithfulness i. e. either 1. in their Office which is called faithfulness because this is required in that Office Or 2. In the Faithful discharge of their Duty and in obedience to the Will of God signified to them by Revelation or by the spirit as it is said of David 1 Chron. 28. 12. which they received by Faith and accordingly designed and David executed it And so this is added to shew that this was no Humane Invention as some might conceive but a Divine Appointment to which all ought to submit 23 So they and their children had the oversight n To wit in Davids time of the gates of the house of the LORD namely the house of the tabernacle o This is added to explain what he means by the House of the Lord not that Tabernacle which David had set up for the Ark but that more solemn Tabernacle which Moses had made by Gods express Command and most particular Direction which in Davids time was at Gibeon in which God was and would be worshipped until the Temple was built See 1 King 3. 2 c. 2 Chron. 1. 3 5 c. by wards p i. e. By Turns or Courses each of them at his Gate and in his appointed Time 24 In four quarters were the porters q i. e. The Chief Porters as this is explained v. 26. toward the east west north and south 25 And their brethren which were in their villages were to come r From their several Villages to the Place of Worship after seven days s Every Sabbath or seventh day the Courses were changed and the New Commers were to tarry till the next Sabbath-day See 2 Kin. 11. 5 7 9. from time to time with them t i. e. To be with them i. e. with the Chief Porters who always abode in the Place of Gods Worship and to minister to them 26 For these Levites the four chief porters were in their ‖ Or trust set office u i. e. These were constantly upon the place and in the execution of their Office that so they might oversee and direct the Inferiour Porters in their work Or as others render the words agreeably to the Hebrew Text For these i. e. their brethren v. 25. were under the charge or committed to the trust of the four chief porters who also were Levites as their Brethren were whereas the Chief of all of them was a Priest Either way these words contain a Reason of what was said v. 25. why the rest were to come to these and to be with them and were over the ‖ Or 〈◊〉 chambers and treasuries x In which the Sacred Utensils and other Treasures belonging to the Temple were kept of the house of God 27 And they lodged round about the house of God y Therefore they were obliged to constant Residence in the Place and were not permitted to dwell in the Villages as their Brethren were because the charge was upon them and †Heb. they were â—… the key Gr. the opening thereof every morning pertained to them 28 And certain of them had the charge of the ministring vessels that they should †Heb. bring 〈◊〉 iâ—… by tale 〈◊〉 〈◊〉 them 〈◊〉 〈◊〉 〈◊〉 bring them in and out by tale 29 Some of them also were appointed to oversee the vessels and all the ‖ 〈◊〉 〈◊〉 instruments of the sanctuary and the fine flour and the wine and the oil and the frankincense and the spices 30 And ‖ 〈◊〉 〈◊〉 some of the sons of the priests made * 〈◊〉 30. 2â—… the ointment of the spices z This is added to prevent a Mistake and to shew that although the Levites were intrusted with the keeping of this Ointment yet none but the Priests could make it See Exod. 30. 22 c. 31 And Mattithiah one of the Levites who was the first-born of Shallum the Korhite had the ‖ 〈◊〉 〈◊〉 set office over the things that were made ‖ Oâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the pans a i. e. was to take care that Fine Flour might be provided and 〈◊〉 saâ—…ly and well that when occasion required they might make Cakes in Pans to be offered to the Lord of which see on Lev. 2. 5. 32 And other of their brethren of the sons of the Kohathites were over the †〈◊〉 〈◊〉 of 〈◊〉 shew-bread b Of which see Exod. 35. 13. to prepare it every sabbath 33 And these c i. e. Others of the Levites of whose several Offices he had spoken before are d Or rather were which is understood and all along in the foregoing and following verses and again in this very verse * 〈…〉 the singers chief of the fathers of the Levites who remaining in the chambers e Where they waited that they might be ready to come â—…hensoever they were called to the Service of God in the Taberâ—… were free f From all Trouble and Employment that they might wholly attend upon the proper Work for †〈…〉 they were imployed in that work g Either composing or ordering sacred Songs or actually singing or teaching others to sing thâ—… day and night h i. e. Continually and particularly in the Morning and Evening the two Times appointed for solemn Service and Offerings 34 These chief fathers of the Levites were
and expresly from their own mouths Of which see my Latine Synopsis upon this place and from the matter of the Psalm which can by no means or arts be made to agree to David who was not Davids Lord nor a Priest much less a Priest for ever or after the order of Melchisedek the Priesthood of Aaron being in Davids time in use and force and in the hands of another person and family And whereas divers other Psalms though principally directed to and to be understood of the Messiah yet in some sort may be understood concerning David also or at least took their rise and occasion from David or from something relating to him this Psalm is directly and immediately and solely to be understood concerning the Messiah the Spirit of God wisely so ordering this matter that it might be a most express and convincing testimony against the unbelieving Jews concerning the true Messiah and concerning the nature and quality of his Kingdom 1 THE * 〈◊〉 22. 44. 〈◊〉 12. 36. 〈◊〉 20. 42. 〈◊〉 2. 34. 〈◊〉 Cor. 15 25. 〈◊〉 1. 13. LORD b God the Father the first Person in the Trinity to whom accordingly the Original of all things and especially of the work of mans Redemption by Christ is ascribed said c Decreed or appointed it from Eternity and in due time published this Decree as is noted Psal. 2. 7. and actually executed it which he did when he raised up Christ from the dead and brought him into his heavenly mansion unto my LORD d Unto his Son the Messias whom David designedly calls his Lord to admonish the Jews and the whole Church that although he was his Son according to the flesh or his humane nature Act. 2. 30. Rom. 1. 3. yet he had an higher Nature and Original and was also his Lord as being by Nature God blessed for ever and consequently Lord of all things as he is called Act. 10. 36. and by Office as he was God-man the Lord and King of the whole Church and of all the World for the Churches sake And this was a necessary provision to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christs appearance in the flesh The Hebrew word Adon is one of Gods Titles signifying his Power and Authority or Lordship over all things and therefore is most fitly given to the Messias to whom God hath delegated all his Power in the World Mat. 28. 18. Sit thou at my right hand e Thou who hast for many years been veiled with infirm and mortal flesh despised and rejected and trampled upon by men and persecuted unto the death do thou now take to thy self thy great and just power thou hast done thy work upon earth now take thy rest and the possession of that Soveraign Kingdom and Glory which by right belongeth to thee do thou rule with me with equal Power and Majesty as thou art God and with an Authority and Honour far above all creatures such as is next to mine as thou art man as this phrase is expounded in other places See Mark 16. 19. Luke 22. 69. 1 Cor. 15. 25. Heb. 1. 3 13. 8. 1. 10. 12 13. Eph. 1. 20 c. It is a Metaphor from the custom of earthly Princes who place those persons whom they honour most at their right hand of which see 1 Kings 2. 19. Psal. 45. 10. Mat. 20. 21. Sitting is put for reigning 1 Kings 3. 6. comp with 2 Chron. 1. 8. and withal notes the continuance of the Reign 1 Cor. 15. 25. until f Which word doth not necessarily note the end or expiration of his Kingdom at that time for in other places it notes only the continuance of things till such time without excluding the time following as is evident from Gen. 28. 15. Psal. 112. 8. Mat. 1. ult So here it may signifie that his kingdom should continue so long even in the midst of his enemies and in spight of all their power and malice which was the only thing which was liable to any doubt for that he should continue to reign after the conquest and utter ruine of all his enemies was out of all question And yet this is a word of limitation in regard of the mediatorial kingdom of Christ in respect of which Christ rules with a delegated power as his Fathers Vice-roy and with the use of outward means and instruments and ordinances c. for that manner of Administration shall cease which also seems to be intimated by this word as it is expounded 1 Cor. 15. 25. I make g By my Almighty power communicated to thee as God by eternal generation and vouchsafed to thee as Mediator to enable thee to the full discharge of thine Office thine enemies h Which also are the enemies of thy Church all persecutors and ungodly men who will not have Christ to rule over them Luke 19. 14. sin and death and the Devil 1 Cor. 15. 26. thy footstool i Thy slaves and vassals to be put to the meanest and basest services as this phrase implies 1 Kings 5. 3. Psal. 18. 39. 91. 13. being taken from the manner of Eastern Princes who used to tread upon the necks of their conquered enemies as we read Ios. 10. 24. Iudg. 1. 7. And long after those times Sapores the Persian Emperor trod upon Valerian Emperor of the Romans and Tamerlan used to tread upon Bajazet the Turkish Emperor whom he kept in an iron cage for that purpose 2 The LORD shall send k Or send forth into the world the rod of thy strength l Thy strong or powerful rod by an usual Hebraism And the Rod is put for his Scepter or Kingly power as it is Isa. 10. 24. Ier. 48. 17. Ezek. 7. 10 11. 19. 11 12. But as the kingdom of Christ is not carnal or of this world Ioh. 18. 36. but spiritual so this Rod or Scepter is nothing else but his Word published by himself or by his Apostles and Ministers and accompanied with his Spirit by which the Messias did his great exploits and set up and established his kingdom converting some of his enemies and confounding and destroying of others of them by that same instrument as is manifest by comparing Isa. 2. 3. 11. 4. Mich. 4. 2. 2 Cor. 10. 4. 2 Thess. 2. 8. Hence this word is called the word of the kingdom Mat. 13. 19. and the power of God Rom. 1. 16. David having spoken of the Messias v. 1. now turneth his speech to him out of Zion l From Ierusalem which is frequently understood by the name of Zion which was an eminent and venerable part of it as Psal. 48. 13. 87. 2. 102. 14 17 c. Where the Scepter of the Messias was first to be established according to the predictions of the Prophets Psal. 2. 6 8. 48. 3. Isa. 2. 3 c to which the event exactly
Spiritual Promises and especially that of the Messiah coming out of his Loins and assuring it by a special Covenant Sealed by Circumcision the Church began now to take Root and to be imbodyed in Jacob's Family under the name of Israel and here God undertook the protection of his People and Worship by the visible presence of Christ her Head that Angel of the Covenant going continually with them Comforting and Defending them till they came into Aegypt where the Church continued until Joseph's Death where this Book ends CHAP. I. IN * 〈◊〉 â—…6 102. 〈◊〉 â—… 146. 6. 〈◊〉 24. Jer. 〈◊〉 51. 15. 〈◊〉 12. 1. Acts 〈◊〉 1â—… 17. 24. 〈◊〉 11. 3. the beginning a To wit Of Time and Things in the first place before things were distinguished and perfected in manner hereafter expressed Or the sense is this The beginning of the World was thus And this phrase further informeth us that the World and all things in it had a beginning and were not from Eternity as some Philosophers dreamed God Created b Made out of nothing the Heaven and the Earth c Either 1. The Heaven and Earth as now they are with their Inhabitants So this verse is a sum in or brief of what is particularly declared in the rest of this Chapter Or 2. The substance and common matter of Heaven and Earth Which seems more probable by comparing this verse with the next where the Earth here mentioned is declared to be without form and the Heavens without Light as also with Gen. 2. 1. Where the Heavens and the Earth here only said to be created are said to be finished or perfected Yet I conceive the third Heaven to be included under the Title of the Heaven and to have been created and perfected the first day together with its blessed Inhabitants the Holy Angels as may be collected from Iob 33. 6 7. But the Scripture being written for men and not for Angels the Holy Ghost thought it sufficient to comprehend them and their dwelling place under that general term of the Heavens and proceedeth to give a more particular account of the visible Heavens and Earth which were created for the use of man In the Hebrew it is The Heavens and the Earth For there are three Heavens mentioned in Scripture The Aereal the place of Birds Clouds and Meteors Matth. 26. 64. Rev. 19. 17. 20. 9. The Starry the Region of the Sun the Moon and Stars Gen. 22. 17. The highest or third Heaven 2 Cor. 12. 2. the dwelling of the Blessed Angels 2. And the Earth e The same confused mass or heap is here called both Earth from its most solid and substantial part and the deep from its vast bulk and depth and Waters from its outward face and covering See Psal. 104. 6. 2 Pet. 3. 5. was without form and void f i. e. Without order and beauty and without furniture and use and darkness was upon the face g The surface or uppermost part of it upon which the light afterward shone Thus not the Earth onely but also the Heaven above it was without light as is manifest from the following verses of the deep and the Spirit of God h Not the Wind which was not yet Created as is manifest because the Air the Matter or Subject of it was not yet produced But the Third Person of the Glorious Trinity called the Holy Ghost to whom the work of Creation is attributed Iob 26. 13. as it is ascrib'd to the Second Person the Son Ioh. 1. 3. Col. 1. 16 17. Heb. 1. 3. and to the first Person the Father every where moved upon the face of the Waters * i. e. Upon the Waters To cherish quicken and dispose them to the production of the things after mentioned It is a Metaphor from Birds hovering and fluttering over and sitting upon their Eggs and young Oaes to cherish warm and quicken them 3. And God said i i. e. Commanded not by such a word or speech as we use which agreeth not with the spiritual nature of God but either by an act of his powerful will called the Word of his Power Heb. 1. 3. Or by his substantial Word his Son by whom he made the Worlds Heb. 1. 2. Psal. 33. 6. who is called The Word partly if not principally for this reason Iohn 1. 1 2 3. 10. * 2 Cor. 4. 6. Let there be Light And there was Light k Which was some bright and lucid Body peradventure like the fiery Cloud in the Wilderness giving a small and imperfect Light successively moving over the several parts of the Earth and afterwards condensed encreased perfected and gathered together in the Sun 4. And God saw l i. e. Observed with approbation the Light that it was good m i. e. Pleasant and amiable agreeable to Gods purpose and mans use and God divided †Heb. Between the Light and between the Darkness the Light from the Darkness n Made a distinction or separation between them in place time and use that the one should succeed and shut out the other and so by their vicissitudes make the day and the night 5. And God called the Light Day and the Darkness he called Night †Heb and the Evening was and the Morning was c. and the Evening and the Morning o It is acknowledged by all that the Evening and the Morning are not here to be understood according to our common usage but are put by a Synecdoche each of them for one whole part of the natural day But because it may be doubted which part each of them signifies some understand by Evening the foregoing day and by the Morning the foregoing night And so the natural day begins with the Morning or the light as it did with the antient Chaldeans Others by Evening understand the first night or darkness which was upon the face of the Earth ver 2. which probably continued for the space of about twelve hours the beginning whereof might fitly be called Evening and by Morning the succeeding light or day which may reasonably be supposed to continue the other twelve hours or thereabouts And this seems the truer opinion 1. Because the darkness was before the light as the Evening is put before the Morning v. 5 and 8. and afterwards 2. Because this best agrees both with the vulgar and with the Scripture use of the terms of Evening and Morning 3. Because the Jews who had best opportunity of knowing the mind of God in this matter by Moses and other succeeding Prophets begun both their common and sacred days with the Evening as is confessed and may be gathered from Levit. 23. 32. were the first day p Did constitute or make up the first Day Day being taken largely for the natural Day consisting of 24 hours These were the parts of the first Day and the like is to be understood of the succeeding days Moreover God who
serve his Father but Rebekah loved Jacob b Upon better grounds both because of his more pious and meek temper and because of the oracle and promise of God 29 And Jacob sod pottage and Esau came from the field and he was faint 30 And Esau said to Jacob feed me I pray thee †Heb. with that red with that pottage with that same red c Red by the infusion of Lentiles or Saffron or some other things of that colour The word is doubled in the Hebrew text to shew how vehemently he desired it pottage for I am faint therefore was his name called Edom d Which signifies red as he was at first so called from the colour of his hair so now that name was confirmed and given to him afresh upon this occasion q. d. He was rightly called Edom or red not onely historically for his colour but prophetically for this accident 31 And Jacob said sell me this day e i. e. Speedily without delay So this Hebrew word is used 1 Sam. 2. 16. and 9. 13 27. 2 Chron. 18. 4. thy birth-right f The birth-right then had divers singular priviledges as 1. Dignity and Authority over his Brethren Gen. 4. 7. and 27. 29 37. and 49. 3. 2. A double portion Deut. 21. 17. 1 Chron. 5. 1. 3. A special blessing from his Father Gen. 27. 4. 4. The Priesthood and chief Government of the affairs of the Church in his Fathers absence or sickness and after his death Numb 8. 16 17 c. 5. The first-born was a special Type both of Christ who was to be a first-born and of the Church which is called Gods first-born as Exod. 4. 22. and of the great priviledges of the Church particularly of Adoption and Eternal Life See Heb. 12. 23. And therefore he is justly called profane Heb. 12. 16. for slighting so sacred and glorious a priviledge Quest. 1. Could the birth-right be lost Answ. Yes See Gen. 4. 7. and 1 Chron. 5. 1. Quest. 2. Did Iacob well in this matter Answ. No because he tempted his brother to an act of profaneness and folly and so was guilty of his sin And though God had designed and promised this priviledge to him yet he should have waited till God had executed his promise in his own way as David did till God gave him possession of Sauls Kingdom and not have anticipated God and snatched it by an irregular act of his own as Ieroboam did the Kingdom from Rehoboam 32 And Esau said Behold I am †Heb. going to die at the point to die g Not with Famine which could not consist with Isaacs plentiful estate and house but by the perpetual hazards to which his course of life exposed him in the pursuit of wild Beasts and contending with other men and what profit shall this birth-right do to me h By which he plainly sheweth that his Care and Affections reached no further then the present Life 33 And Jacob said swear to me this day i Iacob acted subtilly in this affair he knew that delays were dangerous and Esaus consideration or second thoughts might have spoiled his bargain and therefore herequires haste as in the sale so in his Oath wherein he addeth another sin in hurrying his brother into an Oath by precipitation which neither his brother should have taken nor Iacob should have advised him to take without mature advice and he sware unto him and * Heb. 12. 16. he sold his birth-right unto Jacob. 34 Then Jacob gave Esau bread and pottage of Lentiles and he did eat and drink and rose up and went his way k Secure and impenitent without any remorse for his ingratitude to God or the injury which he had done to himself and to all his posterity Preferring the present and momentany satisfaction of his lust and appetite before Gods and his Fathers blessing and all the glorious priviledges of the Birth-right thus Esau despised his birth-right l. CHAP. XXVI 1 AND there was a famine in the land * Chap. 12. 10. besides the first famine that was in the days of Abraham and Isaac went unto * Chap. 26. 1. Abimelech a Not he mentioned Gen. 20. 2. but most probably his son and successour called by his Fathers name King of the Philistines unto Gerar. 2 And the LORD appeared unto him and said Go not down into Egypt b Whither it seems Isaac intended to go it being a very fruitful place and being incouraged to do so by his Fathers example upon the same occasion But God saw good reasons to forbid Isaac to go thither which it is needless to enquire and not difficult to conjecture dwell in the land which I shall tell thee of 3 Sojourn in this land and I will be with thee and will bless thee for unto thee and unto thy seed c To thee to enjoy for thy present comfort and to them to possess as an inheritance See the notes on Gen. 13. 15. and 15. 18. * Chap. 13. 1â—… and 15. 1â—… I will give all these countries and I will perform * Chap. 22. 16. the oath d i. e. The promises confirmed by Oath Gen. 22. 16 c. which I sware unto Abraham thy father 4 And I will make thy seed to multiply as the stars of heaven and will give unto thy seed all these countries and in thy seed shall all the nations of the earth be * Chap. 12. 3. and 22. 18. blessed 5 Because that Abraham obeyed my voice e Here was a covenant made between God and Abraham and as if Abraham had broken the condition of walking before God required on his part God had been discharged from the promise made on his part so contrarily because Abraham performed his condition God engageth himself to perform his promise to him and to his seed But as that promise and covenant was made by God of meer grace as is evident and confessed so the mercies promised and performed to him and his are so great and vast that it is an idle thing to think they could be merited by so mean a compensation as Abrahams obedience which was a debt that he owed to God had there been no such covenant or promise made by God and which also was an effect of Gods graces to him and in him and kept my charge my commandments my statutes and my Laws 6 And Isaac dwelt in Gerar. 7 And the men of the place asked him of his wife and he said she is my sister for he feared to say she is my wife lest said he the men of the place should kill me for Rebekah because she was fair to look upon 8 And it came to pass when he had been there a long time that Abimelech King of the Philistines looked out of a window and saw and behold Isaac was sporting with Rebekah his wife g Using more free and familiar carriage then became a Brother and Sister
of parenthesis and now he returns to the story and sets down the last words which Moses spake to Pharaoh for a final parting Thus saith the LORD About Midnight will I go out g God is said to go out or go forth or come down c. by way of condescension to the custom and capacity of men when he doth any eminent act of power either in way of Justice or mercy into the midst of Egypt 5 And all the first-born of the land of Egypt shall die from the first-born of Pharaoh that sitteth upon his throne h Either now actually ruling with his father as Solomon did even whilest David lived 1 King 1. 34. or more probably he that is to sit the present time for the future he whose right this is by the custom of Egypt and by the law of Nations even unto the first-born of the maid-servant that is behind the mill i The poor captive slave that was in the prison as it is chap. 12. 29. and there did grind at the Mill. In those times and places they had diverse Mills which were not turned about by wind or water as ours are but by the hands of their servants who for that purpose stood behind the mill and so with hard labour turned it about See Iudg. 16. 21. Isa. 47. 1 2. Lam. 5. 13. and all the first-born of beasts 6 And there shall be a great cry throughout all the land of Egypt such as there was none like it nor shall be like it any more 7 * chap. 8. 22. But against any of the children of Israel shall not a dog move his tongue k In stead of those loud cries of the Egyptian families there shall be so great a tranquillity among the Israelites that even the dogs which are sensible of and awaked and provoked by the least noise shall not be stirred up by them against man or beast that ye may know how that the LORD doth put a difference between the Egyptians and Israel 8 And * ch 12. 31 33. all these thy servants l Thy Courtiers and great Officers who now are so insolent and obstinate shall come down unto me ‖ Both by their own inclination and necessity and in thy name and by thy command and bowe down themselves unto me saying Get thee out and all the people that †Heb. that is at thy feet follow thee m That are under thy conduct and command as this or the like expression is used Iudâ—… 4. 1â—… 1 King 20. 1â—… 2 King 3. 9. Isa. 41. 2. and after that I will go out and he went out from Pharaoh in †Heb. heat of anger a great anger n Not so much for the affront offered to himself as for his incurable rebellion against God Compare Mark 3. 5. 9 And * chap. 3. 19. the LORD said unto Moses Pharaoh shall not hearken unto you that * chap. 7. 3. my wonders may be multiplyed in the land of Egypt 10 And Moses and Aaron did all these wonders before Pharaoh and the LORD hardened Pharaohs heart so that he would not let the children of Israel go out of his land CHAP. XII 1 AND the LORD spake a Had spoken before the three days darkness as may appear by comparing ver 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place aswell that he might not interrupt the history of all the plagues as that he might give the whole institution of the Passeover together unto Moses and Aaron in the land of Egypt saying 2 This month b The first moneth after the vernal Equinox called Abib Exod. 13. 4. and 23. 1â—… Deut. 16. 1. and Nisan Neh. 2. 1. Esth. 3. 7. containing part of our March and part of April shall be unto you the beginning c Heb. the head which I conceive notes not so much the order which is more plainly mentioned in the following words as the eminency of it that it shall be accounted the chief and principal of all moneths as the Sabbath hath been called by some the queen of days And justly must they prefer this moneth before the rest whether they looked backward to their prodigious deliverance from Egypt therein or forward to their spiritual redemption by Christ and to the acceptable year of the Lord Luk. 4. 19. for in this very moneth our Lord Jesus suffered Ioh. 18. 28. of months it shall be the first month of the year unto you d Heretofore your first moneth for all affairs hath been Tisri which in part answers to our September and is the first moneth after the Autumnal Equinox and so it shall be to you still as to civil affairs as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8 9 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first moneth 3 Speak ye unto all the Congregation of Israel saying in the tenth day e Partly that they might have the lamb ready for the Sacrifice and might not be distracted about procuring it when they should be going to use it partly that by the frequent contemplation of the lamb as a sign appointed by God they might have their saith strengthned as to their approaching deliverance and afterwards might have their minds quickned to the more serious consideration of that great deliverance out of Egypt and of that more glorious deliverance from Hell by Christ the true Passeover which should be offered for them partly to teach the Church in all ages how necessary a thing preparation is to the solemn duties and exercises of Religion and partly to signifie that Christ should be first set apart and separated to the Ministry which was done 3 or 4 Prophetical days i. e. years before his death and afterwards offered Most of which reasons being perpetual it may seem this usage was so too and not for the first passeover onely of this month they shall take to them f Into their houses where the Iews tell us he was tied to the beds post every man a lamb g Or Kid ver 5. for the same word signifies both though a lamb was commonly used and a kid onely in case of the want of a lamb and the Chaldee and LXX do almost constantly translate the Hebrew word lamb And Christ is seldom or never typified by a kid but generally by a lamb as he is called Ioh. 1. 29. partly for his innocency meekness patience c. but principally with respect to this 〈◊〉 lamb in stead whereof he was in due time to be offered whence he is called our Passeover 1 Cor. 5. 7. according to the house of their fathers * Or kid a †A â—…amb was to be disposed of to every house or family according to its quantity or the numbers of persons in it as the next verse explains it The several families are called the
for all the rest He stood in the East and saw also Gilead which was in the Eastern part of the land and thence he saw the North and South and west and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea f i. e. The midland Sea which was the utmost bound of the land of promise on the west 3 And the south g i. e. The south quarter of the land of Iudah which is towards the salt sea which is described Num. 34. 3 4 5. Ios. 15. 1 2 3 4. as the western quarter of Iudah was described in the words next foregoing and the plain of the valley of Jericho h Or in which lies Iericho which was in the Tribe of Benjamin the city of palm-trees i i. e. Iericho so called both here and Iudg. 1. 16. and 3. 13. 2 Chron. 28. 15. from the multitude of Palm-trees which were in those parts as Iosephus and Straâ—… write From whence and the balm there growing it was called Iericho which signifies odoriserous or sweet smelling unto Zoar. 4 And the LORD said unto him * Gen. 〈◊〉 〈◊〉 and 13. 1â—… This is the land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed I have caused thee to see it with thine eyes k To wit by a miraculous power strengthning thy sight or making a clear representation of all these parts to thy view but thou shalt not go over thither 5 So Moses the servant of the LORD died there in the land of Moab l i. e. In the land which Israel took from the Amorites which antiently was the land of Moab according to the word of the LORD 6 And he m i. e. The Lord last mentioned buried him either immediately or by the ministery of Angels whereof Michael was the Chief or Prince Iude ver 9. buryed him in a valley in the land of Moab over-against Beth-Peor but no man knoweth of his sepulchre n i. e Of the particular place of the Valley where he was buried which God hid from the Israelites to prevent their Superstition and Idolatry to which he knew their great proneness And for this very reason the Devil endeavoured to have it known and contended with Michael about it Iude ver 9. And seeing God would not endure the worship of the Relicks or Tomb of so eminent a person as Moses was it is ridiculous to think God would permit this honour to be given to any of the succeeding Saints who were so far inferiour to him unto this day 7 And Moses was an hundred and twenty years old when he died his eye was not diâ—… nor his †Heb. 〈◊〉 natural force †Heb. 〈◊〉 abated o By a miraculous work of God in mercy to his Church and people 8 And the children of Israel wept for Moses in the plains of Moab thirty dayes p Which was the usual time of mourning for persons of high place and eminency See Gen. 50. 3 10. Num. 20. 29. For others seven days sufficed so the dayes of weeping and mourning for Moses were ended 9 And Joshua the son of Nun was full of the spirit of wisdom q And other gifts and graces too as appears from the History but Wisdom is mentioned as being most necessary for the Government to which he was now called for Moses had laid his hands upon him r Which God had appointed as a sign to Moses and Ioshua and the Israelites that this was the person whom he had appointed and qualified for his great work See Numb 27. 18 c. compare Gen. 48. 10. Numb 8. 10. and the children of Israel hearkned unto him and did as the LORD commanded Moses 10 And there arose not a prophet since in Israel like unto Moses s In the priviledges here following whom the LORD knew face to face t i. e. Whom God did so freely and familiarly and frequently converse with See on Exod. 33. 11. Numb 12. 8. Deut. 5. 4. 11 In all the signs u This is to be joyned either 1. with the words immediately foregoing as an eminent instance wherein God did know or acknowledge and own or converse so familiarly with Moses namely in the working of all his signs and wonders in Egypt where God spake to him so oft and sometimes even in Pharaohs presence and answered his requests so particularly and punctually whether he called for vengeance or for deliverance Or 2. With the more remote words there was none like unto Moses in regard of all the signs c. the words whom the Lord knew face to face coming in by way of parenthesis and the wonders which the LORD sent him to do in the land of Egypt to Pharaoh and to all his servants and to all his land 12 And in all that mighty hand and in all the great terror which Moses shewed in the sight of all Israel JOSHUA The ARGUMENT IT is not material to know who was the Pen-man of this Book whether Joshua as seems most probable from Chap. 24. 26. or some other holy Prophet It is sufficient that this Book was a part of the Holy Scriptures or Oracles of God committed to and carefully kept by the Jews and by them faithfully delivered to us as appears by the concurring Testimony of Christ and his Apostles who owned and approved of the same Holy Scriptures which the Church of the Jews did But this is certain that divers Passages in this Book were put into it after Joshua's death as Josh. 10. 13. compared with 2 Sam. 1. 18. and Josh. 19. 47. compared with Judg. 18. 1. and Josh. 24. 29 30. And such like Insertions have been observed in the five Books of Moses CHAP. I. NOW after the death of Moses a Either immediately after it or when the days of mourning for Moses were expired Ioshua was appointed and declared Moses his Successor in the Government before this time and therefore doubtless entred upon the Government instantly after his death and here he receives confirmation from God therein the servant of the LORD b This title is given to Moses here and v. 2. as also Deut. 34. 5. and is oft repeated not without cause partly to reflect Honour upon him partly to give Authority to his Laws and Writings in publishing whereof he only acted as Gods Servant in his name and stead and partly that the Israelites might not think of Moses above what was meet remembring that he was not the Lord himself but only the Lords Servant and therefore not to be worshipped nor yet to be too pertinaceously followed in all his Institutions when the Lord himself should come and abolish part of the Mosaical Dispensation it being but reasonable that he who was only a Servant in Gods house should give place to him who was the Son and Heir and Lord of it as Christ was See Heb. 3. 3 5
Egypt of which he boasts Isa. 10. 9. by Euphrates and Josiah went out against him 21 But he sent Embassadors to him saying What have I to do with thee thou king of Judah I come not against thee this day but against the †Heb. the house of my war house wherewith I have war x Heb. against the house or family of my war i. e. Against the House of the King of Assyria between whom and me there is War for God y Either his False God by their lying Priests Or the True God either 1. by some Prophet For Gods Prophets used sometimes to deliver or send Commands from God to Heathen Kings Though it is not probable either that Pharaoh would regard the Command of the True God Or that a Prophet of the Lord would not acquaint Josiah with this Message Or that Josiah would oppose Pharaoh in a War undertaken by Gods Command Or rather 2 by a Dream as God spoke to another Heathen King Abimelech Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage that Josiah might not assist his Enemies commanded me to make hast forbear thee from meddling with God who is with me that he destroy thee not 22 Nevertheless Josiah would not turn his face from him z Being peradventure incouraged to do so by a Misinterpretation of that Promise made to him ch 34. 28. Thou shalt be gathered to thy grave in peace Thus God over-rules the Errours and Miscarriages of Men to the Accomplishment of his own Counsels but * So 1 Kin. 22. â—…0 disguised himself a Changed his Habit that he might not give his Enemies the Advantage of aiming at his Person which he wisely thought they would do that being a likely Course to end their Trouble as indeed it proved that he might sight with him and hearkened not unto the words of Necho from the mouth of God b Either 1. which Pharaoh sent to him in the Name of God or as coming from Gods Mouth Or rather 2. which Pharaoh received from the Mouth of God who was pleased some way or other to impart his Mind to him and which Pharaoh acquainted him with by the Command of God And therefore Josiah is here blamed for not hearkening to this Message Although if he sinned herein it was onely a Sin of Ignorance for he did not know that God had spoken this to Pharaoh and was not bound to believe his Testimony which he had good reason to suspect in this matter Yet methinks he ought so far to have regarded it as to have enquired the Mind of God about it which he neglected to do and therefore he cannot be wholly excused and is here taxed for it and came to sight in the valley of Megiddo 23 And the archers shot at king Josiah and the king said to his servants Have me away for I am â—…ore †Heb. made sick wounded 24 His servants therefore took him out of that chariot and put him in the second chariot that he had and they brought him to Jerusalem and he died and was buried ‖ Or among the sepulehres in one of the sepulchres of his fathers And * Zech. 12. 11. all Judah and Jerusalem mourned for Josiah 25 And Jeremiah lamented for Josiah and all the singing men and the singing women spake to Josiah in their lamentations to this day c In all their succeeding Lamentations for their publick Calamities and for the ruine of their City and Temple and State and Church they remembred Josiahs death as their first and most fatal Blow and as that which opened the Flood-gates to all their following Miseries and it was ordained that they should do as the next words intimate and made an ordinance in Israel and behold they are written in the lamentations d Either in that Canonical Book of Jeremies Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities which is since lost 26 Now the rest of the acts of Josiah and his †Heb. kindnesses Ch. 32. 32. goodness e Either 1. his Piety towards God and his House Or 2 his Penignity Clemency and Kindness towards all his Subjects being of 2 most tender Disposition and Carriage both towards God ch 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah which is wholly taken up with the former and speaks little or nothing of the latter and with the following words and it doth not disagree with the Hebrew word hesed which though it doth most frequently express kindness to Men yet sometimes it notes a Mans Piety to God and his House as is manifest from Nehem. 13. 14. according to that which was written in the law of the LORD 27 And his deeds first and last behold they are written in the book of the kings of Israel and Judah CHAP. XXXVI 1. THen * 2 〈◊〉 c. the people of the land took Jehoahaz a The Contents of this Chapter for the Substance of them are explained in the Notes upon 2 Kings ch 23. 31 c. 24. 25. what is peculiar to it shall be here opened so far as is necessary the son of Josiah and made him king in his fathers stead at Jerusalem 2 Joahaz was twenty and three years old when he began to reign and he reigned three months in Jerusalem 3 And the king of Egypt †Heb. 〈◊〉 〈◊〉 put him down at Jerusalem and †Heb. 〈◊〉 condemned the land in an hundred talents of silver and a talent of gold 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem and turned his name to Jehojakim And Necho took Joahaz his brother and carried him to Egypt 5 Jehojakim was twenty and five years old when he began to reign and he reigned eleven years in Jerusalem and he did that which was evil in the sight of the LORD his God 6 * 2 〈◊〉 Against him came up Nebuchadnezzar king of Babylon and bound him in ‖ Or 〈◊〉 fetters to carry him to Babylon 7 * 2 〈◊〉 〈◊〉 Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon and put them in his temple at Babylon 8 Now the rest of the acts of Jehojakim and his abominations which he did and that which was sound in him b That Crime of Rebellion against the King of Babylon which for a time he kept in his own Breast but when he saw fit he discovered it and was convicted of it See 2 King 24. 1. behold they are written in the book of the kings of Israel and Judah and ‖ Or 〈◊〉 1 〈◊〉 〈◊〉 Jer. 〈◊〉 Jehojachin his son reigned in his stead 9 * 2 〈◊〉 〈◊〉 Jehojachin was eight years old when he began to reign c Of which see the Notes upon 2 King 24.
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
for relief but in vain O LORD I am oppressed x By my Disease which like a Serjeant hath seized upon me and is haling me to the Prison of the Grave ‖ Or ease me undertake for me y Stop the Execution and rescue me out of his hands 15. What shall I say z I want words sufficient to express my deep Sense of God's dealings with me He did foretel it by his Word and effect it by his Hand This Clause and Verse is Either 1. a Continuance of his Complaint hitherto described God hath passed this Sentence upon me and hath also put it in Execution and to Him I must submit my self Or 2. he hath both spoken unto me and himself have done it a Transition or entrance into the Thanksgiving which is undoubtedly contained in the following Verses So the Sence is God hath sent a gracious Message to me by his Prophet concerning the prolongation of my Life and he I doubt not will make good his Word therein And this Sence seems the more probable 1. Because here is mention of his years to come whereas in his sickness he expected not to live to the end of a day 2. Because the Chaldee Paraphrast and the Seventy and Syriack and Arabick Interpreters expound it so in their Versions 3. Because this suits best with the context and coherence of this Verse both with the former and with the following Verse For as he endeth the foregoing Verse with a Prayer to God for longer Life so in this Verse he relates God's gracious Answer to his Prayer And if this Verse be thus understood the next Verse hath a very convenient Connexion with this whereas it seems to be very abrupt and incoherent if the Thanksgiving begin there I shall go softly b I shall walk in the course of my Life Either 1. humbly with all humble thankfulness to God for conferring so great a Favour upon so unworthy a Person Or 2. easily and peaceably with leasure not like one affrighted or running away from his Enemy Or 3. by slow and gentle paces as Men commonly spin out their Days by degrees unto a just length which is not unfitly opposed to his former state and time of Sickness wherein his days were swifter than a weavers shuttle and than a post as Iob complained upon the same occasion Iob 7. 6. 9. 25. and were cut off like a weavers Web as he complained ver 12. all my years in the bitterness of my soul c Arising from the remembrance of that desperate Condition from which God had delivered me For great dangers though past are oft-times very terrible to those that seriously reflect upon them But the Words may be rendred upon or after as this particle is rendred Isa. 18. 4. the bitterness of my soul after the deliverance from this bitter and dangerous Disease Which may be compared with ver 17. where he saith For or after peace I had great bitterness as here he presageth and assureth himself of the contrary That he should have Peace after his great bitterness The Chaldee Paraphrast renders the Words Because of my deliverance from bitterness of Soul bitterness being put for deliverance from bitterness as five is put for lack of five as we render it Gen. 18. 28. and fat for want of fat Psal. 109. 24. and fruits for want of fruits Lam. 4. 9. And other such like Defects there are in the Hebrew which is a very concise Language 16 O Lord by these things d By vertue of thy gracious Word or Promise and powerful Work by thy Promises and thy performances of them mentioned in the foregoing Verse This place may be explained by comparing it with Deut. 8. 3. Man doth not live by bread but by every word that proceedeth out of the mouth of the Lord. The Sence is Not I onely but all Men do receive and recover and hold their Lives by thy Favour and the Word of thy Power And therefore it is not strange That one Word of God hath brought me back from the very jaws of Death men live and in all these things is the life of my spirit e And as it is with other Men so hath it been with me in a special manner for In these above all other things is the life of my Spirit or Soul i. e. either the comfort which is sometimes called Life of my Spirit or rather That Life which is in my Body from my Spirit or Soul united to it so ‖ Or hast recovered me and made me forer c. wilt thou recover me and make me to live f Or and or for thou hast recovered me c. to wit by these Things 17. Behold ‖ Or on my peace came great bitterness for peace I had great bitterness g My Health and Prosperity was quickly changed into bitter Sickness and Affliction Or as others render it My great bitterness was untâ—… peace was turned into Prosperity or became the occasion of my safety and further advantages For that drove me to my prayers and my prayers prevailed with God for a gracious Answer and the prolonging of my Life but †Heb abou hast loved my soul from the pit thou hast in love to my soul h In kindness to me the soul being oft put for the Man This is an emphatical Circumstance For sometimes God prolongs mens dayes in anger and in order to their greater misery delivered it from the pit of corruption for thou hast cast all my sins behind thy back i Thou hast forgiven those sins which brought this evil upon me and upon that account hast removed the punishment of them which sheweth that thou didst this in love to me The phrase is borrowed from the custome of men who when they would accurately see and observe any thing set it before their faces and when they desire and resolve not to look upon any thing turn their backs upon it or cast it behind them 18 For k In this and the following verse he declares Gods design in delivering him that he might praise him in his Church which if he had died he could not have done the †Heb. Hell * Psal. 115. 17. grave cannot praise thee e death cannot celebrate thee they that go down into the pit connot hope for thy truth m They cannot expect nor receive the accomplishment of thy promised goodness in the Land of the Living l The dead are not capable of glorifying thy Name among men upon Earth which I desire and determine to do See the like expressions Psal. 6. 5. and 30. 9. and 88 10. c. The Grave is put for the persons lodged in it by a Metonymy 19 The Living the living he shall praise thee n They are especially obliged to it and they onely have this priviledge as I do this day the father to the children shall make known thy truth o They shall not