private or retired and quiet life without noise and numerous attendants and meddle not with the Affairâ—… of the Court and Kingdom CHAP. II. NOW the days of David drew nigh that he should die and he charged Solomon his son saying 2 â—… go the way of all the earth a i. e. Of all men upon the Earth Compare Ios. 23. 14. Heb. 9. 27. be thou strong b For to govern his People according to the Law of God as it here follows requires great fortitude or strength of mind to Arm himself against the subtil devices and evasions of some against the flatteries and importunities of others against terrors and dangers from revengeful men and especially against himself and his own weakness or partiality through fear or favour and against all those evil thoughts and passions to which the temptations of their great wealth and glory and uncontrollable power naturally expose them See Prov. 16. 32. therefore and shew thy self a man c In manly wisdom and courage and constancy though thou art but young in years 1 Chron. 22. 5. 3 And keep the charge of the LORD thy God d i. e. What God hath charged or commanded thee to do the act being put for the object as is usual to walk in his ways to keep his statutes and his commandments and his judgments and his testimonies as it is written in the law of Moses e Which the Prince was enjoyned to transcribe and read Deut. 17. 18. that he might govern his own and his peoples actions by it that thou mayest * Deut. 29. 9. Josh. 1. 7. ‖ Or do wisely prosper f Or behave thy self prudently for the word signifies both Hereby he intimates That Religion is the truest Reason of State and that all true Wisdom and good success depends upon Piety in all that thou doest and whithersoever thou turnest thy self 4 That the LORD may confirm his word g i. e. Fulfil his promise the condition upon which it was suspended being performed which he spake concerning me saying * Psal. 132. 12. If thy children take heed to their ways h i. e. Diligently observe all their actions to order them according to Gods word to walk before me i To live as those that have God before their eyes and indeavour to approve themselves to him in truth k Not onely in pretence and shew but truly and sincerely with all their heart and with all their soul l i. e. Universally freely and â—…ervently * 2 Sam. 7. 12. there shall not ‡ Heb. be cut off from thee from the throne fail thee said he a man on the throne of Israel m The Succession shall be continued in thy Line without any interruption 5 Moreover thou knowest also what Joab the son of Zeruiah did to me n i. e. Against me Either First Directly and immediately how insolently and imperiously he hath carried himself towards me from time to time trampling upon my Authority and Commands when they thwarted his humor or interest provoking my spirit by his words and actions See 2 Sam. 3. 39. and 19. 7. Or Secondly Indirectly in what he did against Abner and Amasa whose death was a great injury to David as it was a breach of his Laws and Peace a contempt of his Person and Government a pernicious example to others of his Subjects upon the like occasions a great scandal and dishonour to him as if Ioab had been onely David's instrument to effect what he secretly desired and designed whereby the hearts of his People either were or might have been alienated from him and inflamed against him and the wounds which were well-nigh healed might have been widened again and made to bleed afresh and o Or even the following branches being added as an explication of the foregoing to shew what and how he acted towards or against David Or and particularly as his other miscarriages so these especially what he did to the two captains of the hosts of Israel unto * 2 Sam. 3. 27. Abner the son of Ner and unto * 2 Sam. 20. 10. Amasa the son of Jether whom he slew and ‡ Heb. put shed the blood of war in peace p He flew them as if they had been in the state and act of War when there was not onely a Cessation of Arms but also a treaty and agreement of Peace of which also they were the great procurers and promoters and put the blood of war upon his girdle that was about his loins and in his shoes that were on his feet q This is added to note his impudence and impenitency that although by his perfidions manner of killing them when he pretended to embrace them he stained his own Garments with their Blood yet he was not ashamed of it but gloried in it and Marched boldly along with the Army with the same Girdle and Shoes which were sprinkled with their Blood See 2 Sam. 20. 10. 6 Do therefore according to thy wisdom r i. e. What in Reason and Justice thou seest fit For tho I was forced to forbear him when it was in a manner out of my power to punish him yet I never forgave him and therefore do thou wisely and severely examine all his actions and particularly this last Rebellion and punish him according to his demerits and let not his hoar head go down to ‡ Heb. hell So Gr. the grave in peace s Though he be old having been the General of the Army 40 Years yet do not suffer him to die a Natural death but cut him off by the Sword of Justice 7 But shew kindness unto the sons of * 2 Sam. 19. 31. Barzillai the Gileadite t Quest. Why doth he not require the like kindness to Mephibosheth the Son of his dear Ionathan Ans. Either he and his were now extinct or by their after miscarriages had forfeited his favour and let them be of those that eat at thy table for so u i. e. With such kindness either as I cannot express as the Particle so is else where used or as I command thee to shew to them they x i. e. Barzillai and his Sons for though Barzillai onely be mentioned 2 Sam. 17. 27. yet his Sons doubtless were instrumental in the business especially Chimham 2 Sam. 19. 37 38. came to me when I fled because of Absalom thy brother 8 And behold thou hast with thee y i. e. In thy power as that Phrase is oâ—…t used * 2 Sam. 16. 5. Shimei the son of Gera a Benjamite of Bahnrim which cursed me with a ‡ Heb. strong grievous curse z Or reproached me with bitter reproaches 2 Sam. 16. 7 8. which David could not but deeply resent from him though as it was an affliction sent from God he patiently submitted to it in the day when I went to Mahanaim but he came down to meet me at
appears to us more dissonant from the Hebrew then any other yet most of the Quotations of the Old Testament which we have in the new are apparently from that Version which learneth us that it is not every private Ministers work to make a new Version of the Scripture but he ought to acquiesce in the Version which God hath provided for the Church wherein he lives and not ordinarily or upon light grounds to enter into a dissent to it and if in any thing he sees it necessary to do it yet not to do it as to a particular text without great modesty and a preface of Reverence This Translation of the Scriptures into a Language understood by all people in that Country into which the Church came was lookt upon so reasonable and necessary as it was opposed by none till the Papists had patched up a Religion for the upholding of which it was necessary for them to maintain That Ignorance was the mother of Devotion after which it was very difficult in any places where these Spiritual Tyrants had a dominion to get the Scriptures translated into the Language of that Country Not to instance in other places I shall give some short account of England Our Records tell us of a Translation of some part of them into the Saxon Language which was then a great part of ours within 700 years after Christ and of the Translation of the whole into the same Language by Beda within 40 years after Beda was himself a Papist but the mystery of iniquity grew up gradually to its height Soon after Bibles which the people could understand were very scarce commodities in England and thus it continued for 600 years Wickliff who lived in the time of Richard the 2d and died 1384. being the first we know of afterward who Translated the Scriptures into a Language understood by any who were not skilled in some or other of the three learned Languages That great man easily understood that without the Scriptures in their own Language the people must take all for the Will of God that their Priests told them was so and that the Popish Priests were generally of ignorance and impudence enough to entitle God to any of their own blasphemies and superstitions But within thirty years after the death of Wickcliff Anno viz. 1414. The Council or Conventicle rather of Constance Decreed all Wickliffs Books to the Fire and though some were spared yet the battel was so hard that there were very few that escaped This was our state till the year 1527 in all which years the poor people of the Land of our Nativity were without a teaching Bible as to the common people and indeed without a teaching Priest yea and for sometime after this as we shall hear In the year 1527. God put it into the heart of Mr. Tindall to Translate the New Testament into English as also 1527. the Five Books of Moses he being then an exile in Germany for his Religion but he lost all his papers upon a Shipwrack in his passage to Hamborough and had his work to begin again which yet that faithful and most unwearied servant of God did accomplish adding some Prefaces to the several Books and some Notes to the particular chapters and verses The publishing of which much netled the Popish Bishops in England and all means were then used to suppress it Amongst others the then Bishop of London advised with one Packington a Merchant of that City concerning the most accommodate mean to that design The Merchant could think of none so probable as with a summe of money to buy up the whole impression The Bishop approving it furnished him with a round summ to that purpose which the Merchant being more a Friend to Mr. Tindal then the Bishop knew sent to Mr. Tindall and had the Impression sent him some few Copies being as we must Sculteti Annales in anno 1532. imagine first sold off with this mony Mr. Tindall supported himself in his exile and was also inabled to go on with his Translation of the other part of the Bible and to prepare a perfect English Bible In the mean time a passage happened so pleasant that I shall think it worth the while here to relate it Sir Thomas More being Lord Chancellor and having several persons accused for Heresie and ready for execution offered to compound with * George Constantine one of them for his Life upon the casie terms of his discovery to him who they were in London that maintained Tindall beyond Sea After that the poor man had got as good a security for his Life as the Honour and Truth of the Chancellour could give him he told him It was the Bishop of London maintained him by sending him a summe of mony to buy up the impression of his Testaments The Chancellour smiled saying that he believed he said true Thus was this poor Confessors Life saved But to return to our story In the year 1536. Mr. Tindall was Martyred at Villefort in Flanders For Translating into English the New Testament and part of the Old saith Sir Richard Baker but his great adversary Sir Thomas More was the year before gone Bakers Chron. p. 282. to his own place being executed for Treason Mr. Tindall and Mr. Coverdale as Mr. Fox telleth us before Mr. Tindalls death had translated the whole Bible But it came out after his death under the name of Thomas Matthews with the addition of the Apocrypha Translated by John Rogers The Lord Cromwel with Archbishop Cranmer presented it to the King and obtained an order from His Majesty for leave for any of his Subjects to read it but this was not without the great regret of the Bishops About thirteen years after this or not so much the Lord Cromwel obtained Letters from King Henry 8. for a subject 1540. of his to Reprint at Paris the Bible in English the King also wrote a Letter to Bonner at that time his Embassador in France to further it Grafton and Whitchurch undertook the work upon what seeming encouragement from Bonner may be read in Mr. Foxes 2d vol. of his Martyrology pr. 1641. p. 515. 516. But how it came to pass I cannot tell though Bonners Treachery was suspected in the case when it was upon the point finished the Copies were seized and ordered to be burnt and the work had wholly ceased but for the Covetousness of the Officer who sold four great dry fatts filled with them to an Haberdasher to lay Caps in By this means having recovered some Copies they came to London and there made a new impression But after this my Lord Cromwel being put to death the Bishops and Popish-party made so great complaint to the King whose warmth for the Reformation much abated in the latter part of his Life That the Sale of the English Bible was again prohibited and the Printer imprisoned and altho the Bishops promised the King they would make a more correct Translation
c. or in general other rare and excellent things In those dayes men gave portions for their wives as now they have portions with them 54 And they did eat and drink he and the men that were with him and tarried all night and they rose up in the morning and he said * Vers. 56. and 59. send me away unto my master 55 And her brother and her mother said let the damsel abide with us ‖ Or a full year or ten months a few days at the least ten s Others thus a year or at the least ten months the word days being put for a year as elsewhere But it is very improbable that they would demand or expect such a thing from this man whom they saw bent so much upon expedition after that she shall go 56 And he said unto them hinder me not seeing the LORD hath prospered my way send me away that I may go to my master 57 And they said we will call the damsel and inquire at her mouth t i. e. Understand her mind by her words not so much concerning the marriage it self in which she resigned up her self to the disposal of her Parents and Friends and to which she had given an implicit consent by her acceptance of those presents which were made to her for that end as concerning the hastiness of her departure 58 And they called Rebekah and said unto her wilt thou go with this man And she said I will go 59 And they sent away Rebekah their sister and her nurse u Deborah by comparing chap. 35. 8. In this corrupt Family the Mother and the Nurse are two distinct persons but in Abrahams pious Family there was no such principle or practise See Gen. 21. 7. and Abrahams servant and his men 60 And they blessed Rebekah and said unto her Thou art our sister x i. e. Our near Kinswoman distance of place shall not alienate our affections from thee but we shall still own thee as our sister and as far as we can be ready to perform all the duties of brethren to thee be thou the mother of thousands of millions and * Chap. 22. 17. let thy seed possesse the gate of those which hate them 61 And Rebekah arose and her damsels and they rode upon the camels and followed the man and the servant took Rebekah and went his way 62 And Isaac came from the way of the * Chap. 16. 14. and 25. 11. well Lahai-roi for he dwelt in the south-country y In the Southern part of Canaan as Gen. 12. 9. at Beersheba whither it seems Abraham returned after Sarahs death 63 And Isaac went out to ‖ Or to pray meditate z To converse with God and with himself by pious and profitable thoughts and ejaculations and fervent prayers as for other things so particularly for Gods blessing upon this great affair and so his prayers are eminently answered in the field a He chuseth a solitary place wherein he might more freely attend upon God without any interruption or distraction at the even-tide b That as he had begun the day with God so he might close it with him and commit himself to his protection Compare Psal. 55. 17. and he lift up his eyes and saw and behold the camels were coming 64 And Rebekah lift up her eyes and when she saw Isaac she lighted off the camel c As a testimony of her respect to him whom by the servant she understood to be her Lord and Husband Compare Ios. 15. 18. 1 Sam. 25. 23. 65 For she had said unto the servant what man is this that walketh in the field to meet us And the servant had said It is my master therefore she took a vail and covered her self d In token of modesty reverence and subjection See Gen. 20. 16. 1 Cor. 11. 10. 66 And the servant told Isaac all things that he had done 67 And Isaac brought her into his mother Sarahs tent e Partly to give her possession of it and partly to consummate the Marriage Women then had their tents apart from Men. See Gen. 18. 10. and 24. 67. and 31. 33. and took Rebekah and she became his wife and he loved her and Isaac was comforted after his mothers death f A sorrowful sense whereof he yet had retained though she died three years before this time CHAP. XXV 1 THen a After Sarahs death and Isaacs Marriage again Abraham took b Not from any inordinate lust which his age and eminent grace may sufficiently evince but from a desire of more Children and of accomplishing Gods promise concerning the great multiplication of his seed a wife c A secondary Wife or a Concubine as she is called ver 6. and 1 Chron. 1. 32. and her name was Keturah d A distinct person from Hagar as appears from ver 6. and 12. and as it seems of better quality and younger for Hagar was now eighty years old and not likely to be a mother of six Children 2 And she bare him e Quest. How could Abraham being now about one hundred years old have so many Children when his body was dead in his hundredth year Answ. Because that renewed strength which was miraculously conferred upon him did still in a great measure remain in him being not a temporary action but a durable habit or power Zimran and Jokshan and Medan f These persons were the heads of several people dwelling in Arabia and Syria where we shall find evident footsteps of their names amongst antient Geographers onely a little changed which could not be avoided in their translation into another Language and Midian g The Father of those Midianites of whom we read Gen. 36. 35. Iudg. 6. 2. Isa. 10. 26. and Ishbak and Shuah h From whom Bildad seems to be descended Iob 2. 11. 3 * 1 Chron. 1. 32. And Jokshan begat Sheba and Dedan And the sons of Dedan were Asshurim and Letushim and Leummim 4 And the sons of Midian Ephah i Of whom see Isa. 60. 6. and Epher k From whom some think Africa received its name and Hanoch and Abidah and Eldaah all these were the Children of Keturah 5 And Abraham gave l Which before he purposed and promised to give Gen. 24. 36. And now actually gave all that he had m Except that which is excepted in the following verse and except the use and enjoyment of his estate during his own life unto Isaac 6 But unto the sons of the concubines n Hagar and Keturah Concubines are sometimes called Wives as Gen. 16. 3. Iudg. 19. 1 2 3. 29. but their Children had no right to the inheritance For though the Children of Iacobs Concubines did equally partake of the inheritance with the other Children that was done by divine appointment and Iacobs voluntary act and upon special reason because of the vast inheritance promised and
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
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
f Either by putting on new garments as 2 Sam. 12. 20. or by washing the old ones as Exod. 19. 10. Levit. 15. 13. And these as well as other ceremonial institutions and practices were professions of their Repentance which consists in putting off the old man and putting on the new Eph. 4. 22. 3 And let us arise and go up to Beth-el and I will make there an Altar unto God who answered me in the day of my distress g He takes Gods gracious promise and the comfortable hope aâ—… assurance of Gods favour to him and care of him impressed by God upon his mind and heart for an answer to his prayers though he had then seen no success nor accomplishment of Gods word to him and was with me in the way which I went 4 And they gave unto Jacob all the strange gods which were in their hand and all their ear-rings which were in their ears h Either because they had been abused to idolatry and superstition at Sichem or elsewhere and therefore were to be destroyed according to Gods command now signified to Iacob and afterwards delivered to his posterity Deut. 7. 5. and 12. 3. or for fear they should be so abused For the Scripture seems to insinuate and other writers expresly affirm that divers heathen people did wear ear-rings for the honour of their idols and with the representations or ensigns of their idols engraven upon them See Iudg. 8. 24. and Jacob hid them i After he had melted or broken them which seems probable from parallel instances as Exod. 32. 20. 2 King 18. 4. under the * Jos. 24. 26. Judg. 9. 6. Oak k Under a certain oak though not known to his family which it was He chose that place either as most proper to put monuments of Idolatry under those trees which were so much and so generally abused to Idolatry as oaks especially were Isa. 1. 29. or as the safest place where they were likely to remain longest hid because the heathen had a veneration for Oaks and therefore would not cut them down nor dig them up nor do any thing which had a tendency that way which was by Shechem 5 And they journeyed and * Exod. 15. 16. and 34. 24. Deut. 11. 25. Jos. 5. 1. the terror of God l i. e. A great terrour sent from God as Exod. 23. 27. Ios. 2. 9 11. 2 Chron. 14. 14. and 17. 10. So we read of a sleep of God 1 Sam. 26. 12. Nothing less could have secured Iacob considering the great number power and rage of his enemies was upon the cities that were round about them and they did not pursue after the sons of Jacob. 6 So Jacob came to Luz which is in the land of Canaan m Properly so called or where the Canaanites properly so called dwelt Thus it is distinguished from another Luz Iudg. 1. 26. that is Beth-el he and all the people that were with him 7 And he built there an Altar and * chap. 28. 19. called the place ‖ That is the God of Bethel El-beth-el n i. e. He confirmed the name which he had formerly given to the place because there God appeared unto him when he fled from the face of his brother 8 But Deborah Rebekahs nurse o Who came with Rebekah into Canaan Gen. 24. 59. and probably tarried with her whilest she lived and after her death as it seems and upon Iacobs desire after his return from Haran came into his family where being a person of great prudence and piety her presence and advice was very useful in his numerous and divided family died and she was buried beneath Beth-el under an oak and the name of it was called ‖ That is the oak of weeping Allon-bachuth p From the great lamentation which they made there for the loss of a person of such singular worth 9 And God appeared unto Jacob again when he came out of Padan-Aram and blessed him 10 And God said unto him Thy name is Jacob thy name shall not be called any more Jacob * chap. 32. 28. but Israel shall be thy name q I do not repent of the change which I made of thy name but I do again confirm it and as then thou didst prevail over thy brother Esau so now thou shalt prevail over those of whom thou art afraid and he called his name Israel 11 And God said unto him * chap. 17. 1. I am God Almighty be fruitful and multiply * chap. 17. 5 6 16. a Nation and a company of nations r Tribes for number and power equal to so many nations shall be of thee and Kings shall come out of thy Ioyns s i. e. Shall be begotten by thee as this phrase is taken also in Gen. 46. 26. 1 King 8. 19. Act. 2. 30. 12 And the land * chap. 12. 7. and 26. 3. which I gave Abraham and Isaac to thee will I give it and to thy seed after thee will I give this land 13 And God went up from him t Either locally and visibly to wit in that humane shape in which he appeared to him or by withdrawing the signes of his special presence as Gen. 17. 22. Iudg. 13 20. as on the contrary God is said to come down not by change of place but by some signal manifestation of his presence and favour as Exod. 3. 8. Numb 11. 17. in the place where he talked with him 14 And Jacob set up a pillar u Either he repaired the old pillar set up by him Gen. 28. 18. which was ruined by the injury of time or by the neighbouring Idolaters or rather erected a new one more stable and durable than he could do in that time as a monument or witness of Gods manifold favours and of his own gratitude in the place where he talked with him even a pillar of stone and he powred a drink-offering x Of wine as may be gathered by comparing Exod. 29. 40. Numb 28. 14. thereon and he poured oyl thereon 15 And Jacob called the name of the place where God spake with him * chap. 28. 19. Beth-el 16 And they journeyed from Bethel and there was but * Heb. a little piece of ground a little way to come to Ephrath and Rachel travailed and she had hard labour 17 And it came to pass when she was in hard labour that the midwife said unto her Fear not thou shalt have this son also 18 And it came to pass as her soul was in departing y Or in going out namely out of the body as Psal. 146. 4. which is an argument of the souls immortality especially if compared with Eccles. 12. 7. From which places said together we learn the two termes of the journey whence it goes and whither it goes for she died that she called his name ‖ That is the son of my sorrow Ben-oni but his father called him
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.
being ridiculous to say the Scepter departed from Iudah under him by whom it first came into that Tribe having been till Davids time in other Tribes But the great difficulty is how this was accomplished for if the event fully agrees with this Prophesie the cause of the Jews is lost and Christ must be owned as the true Messias The Scepter was for a time in other Tribes as in Moses of the Tribe of Levi in divers of the Judges who were of several Tribes and lastly in the Tribe of Benjamin under Saul but the Scepter departed from all these But this is prophesied as Iudahs priviledge that when once the Scepter or Government came into that Tribe which it did in Davids time it should not depart from it till Christ came and then it should depart And thus it came to pass Concerning the time from David unto the Captivity of Babylon there is no dispute there being a constant succession of Kings in that Tribe all that time For the time of the Babylonish Captivity wherein there may seem to be more difficulty it is to be considered 1. That the Scepter or Government was not lost or departed from Iudah but onely interrupted and that but for seventy years at most which in so long a space of time as above a thousand years is little to be regarded As none will say the Kingdom was departed from the house of David because of those inter-reigns or interruptions which sometimes fell out in that Family Adde to this that God had given them an absolute promise and assured hope of the restauration of Iudahs Scepter so that this was rather a sleep then the death of that Government 2. That within these seventy years there were some remainders and beams of Iudahs Soveraignty in Iâ—…hoiachin 2 King 25. 27. in Daniel who was of that Tribe Dan. 2. 25. and 5. 13. and of the Kings seed Dan. 1. 3. and in the successive Heads or Governours of the exiles of whom the Jewish Writers say so much and they affirm that they were always of the house of David and were more honourable than the Governours of the Jews which were left in the Land of Israel 3. All that was then left of the Scepter of the Jews was in the Tribe of Iudah nor was the Scepter departed from Iudah to any other Tribe and that is the thing which seems especially to be respected in this Prophesie For Iudah is here compared with the rest of the Tribes and it is here signified that the Power and Dominion which was in Iudah when once it came thither should not shift from tribe to tribe as it had done but whilst there was any Scepter or supreme Government among the Iews it should be in that tribe even till the coming of the Messias But if there should happen any total but temporary intercision or cessation of the Government among all the Tribes which now was the case that was no preiudice to the truth of this promise nor to the priviledge granted to Iudah above the rest of the Tribes After the captivity the state of the Iews was very various Sometimes they had Governours put in by the Persian King as Zoroâ—…abel who was also of the Tribe of Iudah and as it is supposed Nephew of Ieâ—…ojachin and Nehemiah whom Eusebius affirms to have been of the Tribe of Iudah And though he may seem to be numbred among the Priests Nehem. 10. 8. yet a diligent reader will find that he is even there distinguished from them by his Title the Tirshatha ver 1. and the word priests ver 8. relateth onely to the rest there mentioned besides him especially if this be compared with chap. 9. 38. where the Princes among whom surely Nehemiah was the chief are distinguished from the Priests And sometimes the people chose Governours or Captain-generals as the Maccabees and others But under all their vicissitudes after their return from Babylon the chief government was evidently and unquestionably seated in the great council called Sanhedrim or Synedrium wherein though some of the Tribe of Levi were mixed with those of the Tribe of Iudah yet because they together with other members of that Council had their power both from that Tribe by which they were chosen and in it and for it the Scepter did truly remain in the Tribe of Iudah even as it was rightly called the Roman Empire when Trajan a Spaniard or other forreigners administred it or as we call it the Kingdom of Poland when they chuse a King of another Nation How great and venerable the authority of this Council was among the Iews may easily be gathered 1. from the divine institution of it Numb 11. 16 whereby indeed it was at first to consist of persons indifferently chosen out of all the Tribes but now the other Tribes being banished and dispersed in unknown places and Benjamin and Levi being as it were accessions to the Tribe of Iudah and in a sort incorporated with it it now becomes as it were appropriated to the Tribe of Iudah as acting in its name and by its authority and the whole land is called Iudâ—…a and all the people Iews from the predominancy of that Tribe above the rest 2. From the great power and priviledges antiently granted to it Deut. 17. 8. c. 2 Chron. 19. 8 11. Psal. 122. 5. 3. From the testimony of Iosephus and other Iewish writers which is most considerable in this argument who largely describe and magnifie the power and authority of it who tell us that the power of their King was subject to that of this Council and therefore one of them addressing his speech to that Council where also the King himself was present first salutes the Senatours and after them the King They affirm also that the power of making War or Peace was vested in that Council and that Herod was tried for his life by it If it be said that the power of this Council was in a great measure taken away which the Iews confess Ioh. 18. 31. and that the Scepter of Iudaea was in the hand of the Romans and by them given to Herod who was no Iew but an Idumaean and this before the coming of the Messias which is the onely remaining difficulty to this many things may be said 1. That this hapned but a few years before the coming of Christ when Christ was even at the doors and about to come and therefore might well be said to be come especially in the Prophetical stile whereby things are oft said to be done which are near doing 2. That the Iewish Senatours did long struggle with Herod about the Government and did not yield it up to him till his last year when they took an oath of fealty to him which was after Christ was born Nor indeed was the Scepter quite gone from them then for that Council still had the power though not of life and death yet of Civil and Ecclesiastical matters See Ioh. 18. 31. So that if the Scepter
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
forty years with the wonderful raising up of Moses who together with Aaron were to be instruments of their deliverance and accordingly after the inflicting ten dreadful Plagues upon Pharaoh brought them into the Wilderness through the Red Sea wherein Pharaoh his heart being hardned under all these Plagues and all his host pursuing of them were drowned God having first instituted the Passeover as an abiding Sacrament to bring to their remembrance in after times this great deliverance In their conduct through the Wilderness God gave them the signal mark of his presence in the pillar of a Cloud and the pillar of fire who notwithstanding their great and reiterated murmurings gave them food both bread and flesh from Heaven and drink out of the rock and when they were come to mount Sinai he there gave them the Moral Law beside other both Politick and Ecclesiastical Ordinances Afterwards the breaking of the Tables being occasioned by the Idolatry of the golden Calf God graciously renewed his Covenant with them There being also a Tabernacle and Ark and other things to be made by God's command the bounty of the People in order to the making and furnishing thereof is here set down which being finished the Tabernacle is anointed and filled with the glory of God CHAP. I. 1 NOW these are the names of the * Gen. 46. 8. Exod. 6. 14. children of Israel which came into Egypt a This list is here repeated that by comparing this small root with so vast a company of branches as grew upon it we may see the wonderful Providence of God in the fulfilling of his promises every man and his houshold b His Children and Grandchildren as the word house is taken Ruth 4. 11. 2 Sam. 7. 11. 1 King 21. 29. came with Jacob. 2 Reuben Simeon Levi and Judah 3 Issachar Zebulun and Benjamin c Who though the youngest of all is placed before Dan Naphtali c. because these were the Sons of the handmaidens 4 Dan and Naphtali Gad and Asher 5 And all the souls that came out of the †Heb. thigh loyns of Jacob were * Gen. 46. 27. seventy souls d Including Iacob and Ioseph and his two Sons See Gen. 46. 26 27. and Deut. 10. 22. Or if they were but sixty nine they are called seventy by a round number of which we shall have many instances for Joseph was in Egypt already 6 And Joseph died and all his brethren and all that generation e i. e. All that were of the same age with Ioseph and his brethren 7 * Act. 7. 17. And the children of Israel were fruitful and increased abundantly and multiplied f Here are many words and some very emphatical to express their incredible multiplication and waxed exceeding mighty g This may relate either to their numbers which greatly added to their strength or to their constitution to note that their off-spring was strong as well as numerous Atheistical wits cavil at this story and pretend it impossible that out of seventy persons should come above six hundred thousand men within two hundred and fifteen years Wherein they betray no less ignorance than impiety For to say nothing of the extraordinary fruitfulness of the Women in Egypt who oft bring forth four or five Children at one birth as Aristot. notes Hist. animal 7. 4. nor of the long lives of the men of that age nor of the plurality of Wives then much in use nor of the singular blessing of God upon the Hebrews in giving them Conceptions and Births without Abortion All which are but very reasonable suppositions the probability of it may plainly appear thus suppose there were only 200 years reckoned and onely fifty persons who did beget Children and these begin not to beget before they be twenty years old and then each of them beget onely three Children Divide this time now into ten times twenty years In the first time of 50 come 150. In the second of 150 come 450. Of them in the third come 1350. Of them in the fourth 4050. Of these in the fifth 12150. Of these in the sixth 36450. Of them in the seventh 109350. Of them in the eighth 328050. Of theâ—… in the ninth 984150. And of them in the tenth 2952450. It it be objected that we read nothing of their great multipâ—…tion till after Iosephs death which some say was not above 50 years before their going out of Egypt it may easily be replyed 1. This is a great mistake for there were above 140 years between Iosephs death and their going out of Egypt as may appear thus It is granted that the Israelites were in Egypt about 210 or 215 years in all They came not thither till Ioseph was near 40 years old as is evident by comparing Gen. 41. 46. with Gen. 45. 6. So there rests onely 70 years of Iosephs Life which are the first part of the time of Israels dwelling in Egypt and there remain 145 years being the other part of the 215 years 2. That the Israelites did multiply much before Iosephs death though Scripture be silent in it as it is of many other passages confessedly true cannot be reasonably doubted But if there was any defect in the numbers proposed in the first 55 years it might be abundantly compensated in the 145 years succeeding And so the computation remains good and the land was filled with them 8 Now there arose up a new King g i. e. Another King one of another disposition or interest or Family for the Kingdom of Egypt did oft pass from one Family to another as appears from the History of the Dynaâ—…es recorded in antient writers over Egypt which knew h Or acknowledged not the vast obligations which Ioseph had laid not onely upon the Kingdoms of Egypt and the King under whom Ioseph lived but upon all his Successors in regard of those vast additions of wealth and power which he had made to that crown This phrase notes his ungrateful disowning and ill requiting of Iosephs favours For words of knowledge in Scripture commonly include the affections and actions as men are oft said not to know God when they do not love nor serve him and God is said not to know men when he doth not love them not Joseph 9 And he said unto his people * Psal. 105. 24. Behold the people of the children of Israel are moe and mightier than we i This was not a true but an invidious representation and aggravation of the matter the better to justifie the severities which he designed 10 Come on * Act. 7. 19. let us deal wisely with them lest they multiply and it come to pass that when there falleth out any war k Which was not unusual in that countrey they joyn also unto our enemies and fight against us and so get them up out of the land l Which they might easily learn from some of the Hebrews that they were in
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
deliverance from Egypt and moreover of your redemption by Christ of which that is a Type as even the antient Iews understood it who also noted that Israel was to be redeemed in the days of the Messias upon the same day on which they were delivered from Egypt to wit upon the fifteenth day of the moneth of Nisan Upon which day our blessed Lord was crucified for the redemption of his people and you shall keep it a feast * You shall observe it for a solemn feast or festival time to the LORD throughout your generations you shall keep it a feast by an ordinance for ever o i. e. So long as your state and Church continues or till the coming of the Messias This word doth not always signifie eternity but any long time as Prov. 29. 14. Dan. 3. 9. and oft elsewhere 15 * chap. 13. â—… and 23. 15. and 34. 18. Seven dayes p Besides and after the day of eating the Passeover which was a distinct feast and no part of the feast of unleavened bread shall ye eat unleavened bread q To remind them of their departure out of Egypt which was so sudden that they had not leisure to leaven their dough See more on ver 8. even the first day ye shall put away leaven out of your houses For whosoever eateth leavened bread from the first day untill the seventh day * Gen. 17 14 that soul shall be cut off from Israel r Either by excommunication or by death to be inflicted by the Magistrate and in case of his neglect by God himself Nor let any one think that this was too severe a punishment for what may seem no great offence For this was indeed a very great crime being a manifest contempt of God and a rebellion against Gods authority and express command which surely deserves as severe a punishment as is inflicted upon Rebels against their Prince especially considering that the Israelites were the people and subjects of God in a peculiar manner It was also a tacit renunciation of their Religion and of the covenant of God with them and of their interest both in that past deliverance out of Egypt and in the future deliverance by the Messias See more on Gen. 17. 14. 16 And in the first day there shall be an holy convocation s A solemn day for the people to assemble together and to attend upon the publick Worship and service of God in hearing his Word Prayers Praises and Sacrifices and in the seventh day t Because then Pharaoh and his host were drowned in the Sea as on the first day the first-born were killed So their deliverance was begun on the first and compleated on the seventh day and therefore those days deserved a special character of honour And indeed that there were seven days between those two miracles the Jews unanimously affirm and it seems probable from the account of their journies there shall be an holy convocation to you no manner of work u i. e. Of servile work Lev. 23. 7. shall be done in them save that which every †Heb. soul. man must eat x Herein as many think these days were inferiour to the Sabbath in which that was forbidden But of this see my notes on Exod. 16. 23. and 35. 3. that onely may be done of you 17 And ye shall observe the feast of unleavened bread for in this self-same day have I brought your armies y So called not from their Military force or courage but from their numbers and the order and manner in which they came forth See chap. 13. 18. out of the land of Egypt therefore shall ye observe this day in your generations by an ordinance for ever 18 * Levit. 23. 5. Numb 28. 16. In the first month on the fourteenth day of the month at even ye shall eat unleavened bread untill the one and twentieth day z Inclusively For otherwise they were obliged to eat unleavened bread eight dayes viz. on the day of the Passe-over ver 8. and seven dayes after which is strictly and properly called the Feast of unleavened Bread because in them they were tyed to that ceremony onely except the two days of an Holy Convocation of the month at even 19 Seven dayes shall there be no leaven found in your houses for whosoever eateth that which is leavened even that soul shall be cut off from the Congregation of Israel whether he be a stranger a To wit a Profelite for strangers unconverted to the Jewish Religion were not obliged nor admitted to the celebration of the Passe-over or Feast of unleavened Bread Though I see no inconvenience if all Strangers though Heathens were forbidden to have or use any unleavened Bread at that time lest the Jews who conversed with them might be tempted to desire or partake of it with them or born in the land †To wit of Canaan which I have promised to you and to which I am now leading you which was so well known to all of them that it was needless to express it in this place 20 Ye shall eat nothing leavened in all your habitations shall ye eat unleavened bread 21 Then Moses called for all the elders of Israel and said unto them draw out and take you a ‖ Or kid lamb according to your families and kill the Passe-over 22 * Heb. 11. 28. And ye shall take a bunch of hyssop b So the Hebrew word is rightly rendred as appears from Heb. 9. 19. and dip it in the blood that is in the bason and strike the lintel and the two side-posts with the blood that is in the bason and none of you shall go out at the door of his house c i. e. Of the house wherein he did eat the Passe-over which oft-times was his Neighbours house See ver 4. until the morning d Till the beginning of the morning after midnight and after the slaughter of the Egyptians first-born which may reconcile those Scriptures that seem to contradict one another while some affirm they went out of Egypt by night and others by day for they went out in the morning very early when it was yet dark as it is expressed in a like case Iohn 20. 1. 23 For the LORD will pass through to smite the Egyptians and when he seeth the blood upon the lintel and on the two side-posts the LORD will pass over the door and * Ezek. 9. 6. Rev. 7. 3. and 9. 4. will not suffer e Heb. not give him license or commission the destroyer f i. e. The destroying Angel which whether it were a good or bad Angel is not agreed nor is it necessary to determine to come in unto your houses to smite you 24 And ye shall observe this thing g viz. The substance of the thing the Passeover and Feast of unleavened Bread though not all the Rites and Ceremonies whereof divers were peculiar
they gave publick testimony that they heard this person speak such words and did in their own and in all the peoples names desire and demand justice to be executed upon him that by this sacrifice God might be appeased and his judgments turned away from the people upon whom they would certainly fall if he were unpunished and let all the congregation stone him d The same punishment which was before appointed for those who cursed their parents whereas it deserved a far more grievous death Thus God in this life mixeth mercy with judgment and punisheth men less than their iniquities deserve 15 And thou shalt speak unto the children of Israel saying Whosoever curseth e i. e. Speaketh of him reproachfully and with contempt They therefore are greatly mistaken that understand this of the heathen Gods whom their worshippers are forbidden to reproach or curse But Moses is not here giving laws to Heathens but to the Israelites nor would he concern himself so much to vindicate the honour of Idols nor doth this agree either with the design of the holy Scriptures which is to beget a contempt and detestation of all Idols and Idolatry or with the practise of the holy Prophets who used oft to vilify them See 1 â—…ing 18. 27. Ier. 10. 11. his God shall bear his sin f i. e. The punishment of it shall not go unpunished Some say he was to be beaten with stripes other say with death which is described ver 16. 16 And †Or. â—…e that 〈◊〉 he that blasphemeth the Name of the LORD g This some make a distinct sin from 〈◊〉 his God mentioned ver 15. but the difference they make seems arbitrary and without evidence from reason or the use of the words And therefore this may be a repetition of the same sin in other words which is common And as this law is laid down in more general terms ver 15. so both the sin and the punishment are more particularly expressed ver 16. Or the first part of ver 16. may be an application of the former rule to the present case And as for him that blasphemeth c. or is blaspheming c. in the present tense which is fitly used concerning words just now uttered and scarce yet out of their ears he shall c. And so the following words as well the stranger c. may be a repetition and amplificatioâ—… of the former law he shall surely be put to death and all the congregation h To shew their zeal for God and to beget in them the greater dread and abhorrency of blasphemy shall certainly stone him as well the stranger as he that is born in the land when he †Or 〈◊〉 blasphemeth the name of the LORD shall be put to death 17 * Exod. 21. 12. Num. 35. 31. Deut. 10. 21. And he that †Heb. 〈◊〉 〈◊〉 of a 〈◊〉 killeth any man i This law is repeated here either to justifie this sentence of putting blasphemers to death from the same severity executed for a less crime or to prevent the mischievous effects of mens striving or contending together which as here it caused blasphemy so it might in others lead to murder shall surely be put to death 18 And he that killeth a beast shall make it good †Heb. sâ—…l for sâ—…l beast for beast 19 And if a man cause a blemish in his neighbour as * Exod. 21. 24. Deut. 19. 21. Mat. 5. 38. he hath done so shall it be done unto him 20 Breach for breach eye for eye tooth for tooth as he hath caused a blemish in a man so shall it be done to him again 21 * Exod. 21. 33 34. And he that killeth a beast he shall restore it and he that killeth a man he shall be put to death 22 Ye shall have * Exod. 12. 49. one manner of law k To wit in matters of common right but not as to Church priviledges as well for the stranger as for one of your own countrey for I am the LORD your God 23 And Moses spake unto the children of Israel that they should bring forth him that had cursed out of the camp and stone him with stones and the children of Israel did as the LORD commanded Moses CHAP. XXV 1 AND the LORD spake unto Moses in mount Sinai a i. e. Near mount Sinai So the Hebrew particle beth is sometimes used as Gen. 37. 13. Ios. 5. 13. Iudg. 8. 5. 2 Chron. 33. 20. compared with 2 King 21. 18. So there is no need to disturb the order of the Iâ—…story in this place saying 2 Speak unto the children of Israel and say unto them When ye come into the land b So as to be settled in it for the time of the wars was not to be accounted nor the time before Ioshua's distribution of the land among them Ios. 14. 7 10. which I give you then shall the land †Heb. rest keep * Exod. 23. 11. See ch 26. 34. a sabbath c i. e. Enjoy rest and freedom from plowing tilling c. unto the LORD d i. e. In obedience and unto the honour of God This was instituted partly for the assertion of Gods soveraign right to the land in which the Israelites were but tenants at Gods will partly for the trial and exercise of their obedience partly for the demonstration of his providence aswell in the general towards men as more especially towards his own people of which see below ver 20 21 22. partly to wean them from inordinate love and pursuit of or trust to worldly advantages and to inure them to depend upon God alone and upon Gods blessing for their subsistence partly to put them in mind of that blessed and eternal rest provided for all good men wherein they should be perfectly freed from all worldly labours and troubles and wholly devoted to the service and enjoyment of God See on Exod. 23. 11. and lastly that by their own straits in that year they might learn more compassion to the poor who were under the same straits every year 3 Six years thou shalt sow thy field and six years thou shalt prune thy vineyard and gather in the fruit thereof 4 But in the seventh year shall be a sabbath of rest unto the land a sabbath for the LORD thou shalt neither sow thy field nor prune thy vineyard 5 * â—… King 19. 29. That which groweth of its own accord e From the grains that fell out of the ears the last reaping time of thy harvest thou shalt not reap f i. e. As thy own peculiarly but onely so as others may reap it with thee for present food neither gather the grapes †Heb. of thy separation of thy vine undressed g Heb. the grapes of thy separation i. e. The Grapes which thou hast separated or set apart to the honour of God and to the ends and uses appointed by God
e Four moneths before Aaron and but a few more before Moses and was buryed there 2 And there was no water for the congregation f Which having followed them through all their former journeys began now to fail them here and because they were now come near Canaan and other countreys where waters might be had by ordinary means and therefore God would not use extraordinary least he should seem to prostitute the honour of miracles This story though like that Exod. 17. is different from it as appears by divers circumstances and they gathered themselves together against Moses and against Aaron 3 And the people * Exod. 17. 2. chode with Moses and spake saying Would God that we had died * chap. 11. 1 33. 14. 37. 15. 32 35 45. when our brethern died before the LORD g i. e. Suddenly rather than to die such a lingring and painful death Their sin was much greater than their parents in like case because they should have taken warning by their miscarriages and by the terrible effects of them which there eyes had seen 4 And * Exod. 17. 3. why have ye brought up the congregation of the LORD into this wilderness that we and our cattel should die there 5 And wherefore have ye made us to come up out of Egypt to bring us in unto this evil place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drink 6 And Moses and Aaron went from the presence of the assembly h Partly to avoid the growing rage of the people for Gods singular protection of them did not exclude the use of ordinary means and partly to go to God for relief and redress unto the door of the tabernacle of the congregation and * chap. 14. 5. 15. 4. they fell upon their faces and * chap. 14. 10. the glory of the LORD appeared unto them 7 And the LORD spake unto Moses saying 8 * Exod. 17. 5. Take the rod i That rod which was laid up before the Lord in the tabernacle as appears from ver 9. But whether it was Aarons rod which was undoubtedly laid up there Numb 17. 10. or Moses his rod by which he wrought so many miracles it is not considerable or whether it was not one and the same rod which was commonly called Moses his rod as here ver 11. and elsewhere and sometimes Aarons rod as Exod. 7. 12. which may seem most probable For it is likely though not related elsewhere in Scripture that wonder-working rod called the rod of God Exod. 4. 20. was laid up in some part of the tabernacle though not in or near the Ark where Aarons blossoming rod for a particular reason was put and gather thou the assembly together thou and Aaron thy brother and speak ye unto the rock k Which will sooner hear and obey my commands than these sottish and stubborn people before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the rock so thou shalt give the congregation and their beasts drink 9 And Moses took the rod from before the LORD l i. e. Out of the Tabernacle as he commanded him 10 And Moses and Aaron gathered the congregation together before the rock and he said unto them Hear now ye rebels must we fetch you water out of this rock 11 And Moses lift up his hand and with his rod he smote the rock twice and the * Exod. 17. 6. water came out abundantly and the congregation drank and their beasts also m To the men it was a sacrament 1 Cor. 10. 3 4. but to the beasts it was no holy but a common thing So that the elements in the Sacraments have no inherent and inseparable holiness but onely a relative holiness with respect to their use out of which they are unholy and common 12 And the LORD spake unto Moses and Aaron Because * chap. 27. 14. Deut. 1. 37. 3. 26. 32. 51. ye believed †Heb. not in 〈◊〉 me not n But shewed your infidelity which they did either by their looks and gestures or rather by the matter and manner of their expressions and actions either 1. by smiting the rock and that twice which is emphatically noted as if he doubted whether once smiting would have done it whereas he was not commanded to smite so much as once but onely to speak to it or 2. by the doubtfulness of these words ver 10. Must we fetch water out of the rock which implies a suspicion of it as the like words do Gen. 18. 13. whereas they should have spoken positively and confidently to the rock to give forth waters And yet they did not doubt of the power of God but of his will whether he would gratify these rebels with this further miracle after so many of the like kind And besides the words themselves it is considerable both with what mind they were spoken which God saw to be distrustful and in what manner they were delivered which the people might discern to come from disbelief or doubt And there might be divers other unbelieving words used by them at this time and place though they be not here recorded it being usual in Scripture to give onely the summe or principal heads of discourses or events leaving the rest to be gathered out of them See Psal. 106. 32 33. to sanctifie me o i. e. To give me glory of my power in doing this miracle and of my truth in punctually fulfilling my promise so to do and of my goodness in doing it notwithstanding the peoples perverseness in the eyes of the children of Israel p This made their sin scandalous to the Israelites who of themselves were too prone to infidelity and little needed such an ill example to prevent the contagion whereof God leaves a monument of his great displeasure upon them and inflicts a punishment as publick and manifest as their sin was therefore ye shall not bring this congregation into the land which I have given them 13 * Deut. 33. 8. Psal. 95. 8. 106. 32 c. This is the water of ‖ That is strife Meribah q Called Meribah Kadesh to distinguish it from another Mebah Exod. 17. 7. because the children of Israel strove with the LORD and he was sanctified in them r Or among them to wit the children of Israel last mentioned by the demonstration of his omnipotency veracity and clemency towards the Israelites and of his impartial holiness and severity against sin even in his greatest friends and favourites as Moses was 14 And Moses sent messengers s By Gods direction Deut. 2. 1 2 3. from Kadesh unto the king of Edom Thus saith thy brother t For was not Esau who is Edom Gen. 36. 1. Iacobs brother Mal. 1. 2. Israel Thou knowest all the travel that hath
e Which was to be examined and determined by the consideration of all the circumstances and lie with her then the man onely that lay with her shall die 26 But unto the damsel thou shalt do nothing there is in the damsel no sin worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter f Not an act of choice but of force and constraint 27 For he found her in the field and the betrothed damsel cried g Which is in that case to be presumed charity obliging us to believe the best till the contrary be manifest and there was none to save her 28 * Exod. 22. 16. If a man h i. e. An unmarried man as appears 1. From his obligation to marry the person he abused which it is not probable would have been imposed upon him 2. Because if the man had been married this had been adultery and so had been punished with death find a damsel that is a virgin which is not betrothed and lay hold on her i Which notes some kind of force or artifice whereby she was overpowred whereas Exod. 22. 16. she was enticed which implies consent and therefore the man doth here receive a greater punishment because he used hostile violence towards her which was the greater sin and lie with her and they be found 29 Then the man that lay with her shall give unto the damsels father fifty shekels of silver k Besides the dowry as Philo the Learned Iew notes which is here omitted because that was common and customary and because it might easily be gathered out of Exod. 22. 16. it being sufficient here to mention what was peculiar to this case and she shall be his wife l To wit if her Father consent to it which is to be supposed out of Exod. 22. 16. it being not likely that the Father should lose his paternal right of disposing his Child when she was in some sort forced rather than when she was inticed because he hath humbled her he may not put her away all his dayes m Which others were suffered to do Deut. 24. 1. and he who inticed the maid Exod. 22. 16. was not prohibited to do 30 * Lev. 18. 8. A man shall not take n To Wife So this respects the state and the next branch speaks of the act onely his fathers wife o His Mother in law See Levit. 18. 8. and 20. 11. 1 Cor. 5. 1. nor discover his fathers skirt p i. e. The skirt of the Mothers Garment i. e. the nakedness which is here called his fathers skirt because his Father and Mother were one flesh or because his Father alone had the right to uncover it The phrase is taken from the ancient custome or ceremonie of the Bridegrooms spreading the skirt of his Garment over the bride to signifie his right to her and authority over her and his obligation to the marriage duty See Ruth 3. 9. Ezek. 16. 8. CHAP. XXIII 1 HE that is wounded in the stones a Heb. wounded by compression or attrition or contusion to wit of the stones which was the course the Gentiles took with Infants to make them Eunuchs And these Eunuchs and Bastards v. 2. seem to be not onely those of other Nations as some understand it without any foundation for such restriction but also of the Israelites the reason of this law being the same in all to wit that God would bring into disgrace those heathenish practices of making Eunuchs and getting Bastards which doubtless he would especially do among his own people or hath his privy members out off shall not enter into the congregation of the LORD b Which phrase cannot be understood so that they might not come into the Church or Holy Assemblies to worship God to pray or hear c. because Proselytes of any Nation were admitted to common Church-priviledges no less than the Jews as is evident from Exod. 12. 48. Levit. 22. 18. Numb 9. 14. and 15. 14. It were absurd to think that any of the Israelites for such a natural or involuntary defect should be shut out from all Gods ordinances nor so that they were to be put out of the muster-roll of Gods people or to lose the Priviledges common to all Israelites to wit the benefit of the year of release or Jubile which it is not probable the Israelites were to forfeit meerly for this unculpable imperfection but either 1. That they should not be incorporated into the Body of Israel by marriage for so this phrase may seem to have been understood by the whole Congregation of Israel Nehem. 13. 1 2 3 23 24 25. Although at that time the Government was in part in the hands of such persons as are here mentioned v. 3. or of their children seeing it is apparent from Ezra 10. that many Priests and Levites and other Officers and Rulers of Israel were married to strange Women whose issue are by this Law excluded from all share in the Government and for that among other reasons Nehemiah separated them from Israel by vertue of the Law here following Or 2. That they should not be admitted to Honours and Offices either in the Church or Common-wealth of Israel and so the congregation of the Lord doth not here signifie as commonly it doth the body of the people but the society of the Elders or Rulers of the people who as they represent the whole Congregation and act in their name and for their service and good so they are sometimes called by the name of the Congregation as Numb 35. 12 24 25. Ios. 20. 6 9. 1 King 8. 5. compared with v. 1 2 3. and 1 Chron. 13 1 2 4. and 29. 1 10 20. compared with 1 Chron. 28. 1. and 29. 6. and of the congregation of God as it is in the Hebrew of Psal. 82. 1. Howsoever seeing they are oft called the congregation they may very well be called in a special manner the congregation of the Lord because they were appointed by God and act in his name and stead and for his work and service and did also oft assemble near the Tabernacle where God was eminently present Add to this that this Hebrew word Kahal generally signifies a Congregation or Company of men met together and therefore this cannot so conveniently be meant of all the body of the people which could never meet in one place but of the chief Rulers which frequently did so Nor is it strange that Ennucâ—…s are excluded from government partly because such persons are commonly observed to want that courage which is necessary for a Governour Exod. 18. 21. and partly because as such persons ordinarily were despicable so the Office and Authority in their hands was likely to be exposed to the same contempt 2 A bastard c So the word is commonly rendred and so it notes a person base-born or born in Fornication or Adultery or by
of Judah and he said Hear LORD the voice of Judah y i. e. God will hear his prayer for the accomplishment of those great things promised to that Tribe Gen. 49. 8 9 10 11. This implies the delayes and difficulties Iudah would meet with herein which would drive him to his prayers and that those prayers should be crowned with success and bring him unto his people z Either 1. When he shall go forth to Battel against Gods and his Enemies and shall fall fiercely upon them as was foretold Gen. 49. 8 9. bring him back with honour and victory and safety to his people i. e. either to the rest of his Tribe who were left at home when their brethren went to Battel or to his brethren the other Tribes of Israel Or 2. When that Tribe shall go into captivity let them not be always kept in captivity as the ten Tribes are like to be but do thou bring him again to his people Or 3. As thou hast promised the gathering of the people to him even to the Shiloh who was to come out of his loyns Gen. 49. 10. so do thou bring him i. e. the Messias who may be understood out of that parallel prophesie and who may be here called Iudah because he was come from him as he is for that reason called David in divers places to his people i. e. to that people which thou hast given to him Or 4. Bring him in to wit as Prince and Governour as thou hast promised Gen. 49. to his people i. e. to thy people of Israel now to be reckoned as his people because of their subjection to him Or rather 5. Bring him in to his people to that people which thou hast promised and given to him i. e. to that portion of Land which thou hast allotted to him settle him in his possession the people or inhabitants being here put for the Land inhabited by them as the Israelites are told they should possess the Nations or people of Canaan Deut. 11. 23. and 12. 2. i. e. their Land as it is explained Deut. 17. 14. and 30. 18. for the people they were not to possess but to dispossess and to root out let his hands be sufficient for him a This Tribe shall be so numerous and potent and valiant that it shall suffice to defend it self without any aid either from forreign Nations or from other Tribes as appeared when this Tribe alone was able to grapple with nine or ten of the other Tribes and be thou an help to him from his enemies b Thou wilt preserve this Tribe in a special manner so as his enemies shall not be able to ruine it as they will do other Tribes and that for the sake of the Messias who shall spring out of it 8 And of Levi he said * Exod. 28. 30. Let thy Thummim and thy Urim be with thy holy one c The Thummim and the Urim which are thine O Lord by special institution and consecration by which he understands the Ephod in which they were put Exod. 28. 30. by a synecdoche and the High-Priesthood to which they were appropriated by a Metonymie and withal the gifts and graces signified by the Urim and Thummim and necessary for the discharge of that high-office shall be with thy holy one i. e. with that Levite that Priest which thou hast consecrated to thy self and which is holy in a more peculiar manner than all the people were i. e. The Priesthood shall be confined to and continued in Aarons Family * Num. 20. 13. whom thou didst prove d This seems added by way of anticipation Although thou didst try him and rebuke him and shut him out of Canaan for his miscarriage about fetching water out of the rock yet thou didst not therefore take away the Priesthood from him at Massah e Not at that Massah mentioned Exod. 17. which is also called Meribah where neither Moses nor Aaron are reproved nor is Aaron so much as named but at that other Meribah Numb 20. where this is expressed which as it is called by one of the names of that place Exod. 17. to wit Meribah Numb 20. so it may be here called by its other name Massah and well may the same names be given to those two places because the occasion of them was in a great measure one and the same Though this place may be otherwise rendred whom thou didst try in trying or with tryal i. e. whom thou didst exactly and thoroughly try such repetitions being very frequent and elegant in the Hebrew language And it may be observed that in the Hebrew text here are two several prepositions though the English translation render them both by at here beth in or with and in the next branch al at or near or concerning the waters of Meribah which may seem to intimate that the former is not the name of the place as the latter is why else should they not have been expressed by the same preposition and with whom thou didst strive f Or contend i. e. whom thou didst reprove and chastise as that phrase signifies Isa. 49. 25. Ier. 2. 9. at the waters of Meribah 9 Who said unto his father and to his mother I have not seen him g i. e. I have no respect unto them for so knowledge is oft used as Iob 9. 21. Prov. 12. 10 11. 1 Thess. 5. 12. The sense is who followed God and his command fully and executed the judgment enjoyned by God without any respect of persons Exod. 32. 26 27. This seems better than to refer it either to their not mourning for their next kindred for that was allowed to all but the High-Priest in case of the Death of Father or Mother and that was onely a ceremonial rite and no matter of great commendation or to their impartiality in executing the judgments committed to them Deuteronomy 17. 9. of which they had as yet given no considerable proof neither did he acknowledge his brethren nor knew his own children * Mal. 2. 5. for they have observed thy word and kept thy covenant h i. e. When the rest broke their covenant with God by that soul sin of Idolatry with the calf that Tribe kept themselves more pure from that infection and adhered to God and his Worship and Service as appears from Exod. 32. 26 28. Compare Mal. 2. 6 7. 10 ‖ Or let ixâ—… teach c. They i i. e. The Priests and Levites shall teach Jacob thy judgements and Israel thy law ‖ Or let 〈◊〉 put 〈◊〉 they shall put incense †Heb. aâ—… 〈◊〉 nose before thee k i. e. Upon thine Altar of incense which stood before the Ark the place of Gods special presence and whole burnt-sacrifice upon thine altar 11 Bless LORD his substance l i. e. His outward estate as Deut. 8. 18. because he hath no inheritance of his own and therefore wholly depends upon thy
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
suffer him to execute his own Daughter and not rather hinder him by force as they afterwards did Saul when he had sworn the Death of Ionathan These and other such difficulties I confess there are in the case but something may be truly and fairly said to allay the seeming Monstrousness of this fact 1. These were times of great and general ignorance and corruption of Religion wherein the Israelites had Apostatized from God and learnt and followed the practises and worships of the Heathen Nations Iudg. 10. 6. whereof this was one to offer up Humane Sacrifices to Moloch and although they seem now to have repented and forsaken their Idols Iudg. 10. 16. yet they seem still to have retained part of the old Leaven and this among the rest That they might offer Humane Sacrifices not to Moloch as they had done but unto the Lord. And whereas some of the Iewish Writers pretend that Phinehas was alive at this time and tell a fine Story concerning him and Iepthah That both stood upon their Terms and neither would go to the other to advise about the matter yet it is more than probable that Phinehas was dead long before this time and whosoever was the High-Priest then he seems to be guilty either of gross ignorance or negligence so that a late Learned Writer concieves that this was the reason why the Priesthood was taken from him and from that line and translated to the line of Ithamar which was done in the time of the Judges as may be gathered from 1 Sam. 2. 35 36. Moreover Iepthah though now a good man may seem to have had but a rude and barbarous Education having been banished from his Fathers House and forced to wander and dispose himself in the utmost Borders of the Land of Gilead beyond Iordan at a great distance from the place of Worship and Instruction Nor is it strange That the Priests and People did not resist Iepthah in this Enterprise partly because many of them might lye under the same ignorance and mistake that Iepthah did and partly because they knew Iephtha to be a stout and resolute and boisterous man and were afraid to oppose him in a matter wherein he seemed to be so peremptory and their Persons and Families were not much concerned 2. This mistake of Iepthah's and of the rest of that Age was not without some plausible appearance of Warrant from the Holy Text even from Levit. 27. 28 29. wherein it is expresly provided That no Devoted thing whether Man or Beast should be redeemed but should surely be put to Death a place which it is not strange that a Soldier in so ignorant an Age should mistake seeing even some Learned Divines in this knowing Age and Capellus amongst the rest have fallen into the same error and justified Iepthah's action from that place and though I doubt not they run into the other extreme as men commonly do those words being to be otherwise understood than they take them of which see my Notes on that place yet it must be granted that place gave Iepthah a very colourable pretext for the Action and being pushed on by Zeal for God and the Conscience of his Vow he might easily be induced to it and though this was a Sin in him yet it was but a Sin of Ignorance which therefore was overlooked by a gracious God and not reproved by any Holy men of God It is probably conceived that the Greeks who used to steal Sacred Histories and turn them into Fables had from this History their relation of Iphigenia which may be put for Iephtigenia Sacrificed by her Father Agamemnon which is described by many of the same circumstances wherewith this is accompanied and she knew no man b To wit carnally she died a Virgin and it was a ‖ Or oâ—… 〈◊〉 castom in Israel 40 That the daughters of Israel went ‡ Heb. iâ—… days to days yearly c To a place appointed for their meeting to this end possibly to the place where she was Sacrificed ‖ Or to 〈◊〉 with to lament the daughter of Jephthah d To express their Sorrow for her loss according to the manner Or to Discourse of so the Hebrew Lamed is sometimes used the Daughter of Jepthah to celebrate her Praises who had so willingly yielded up her self for a Sacrifice the Gileadite four days in a year CHAP. XII AND the men of Ephraim ‡ Heb. 〈◊〉 called gathered themselves together and went northward a Over Iordan so Northward towards Mizpeh where Iepthah was Iudg. 11. 34. and which was in the Northern part of the Land beyond Iordan and said unto Jephthah b Through Pride and Envy conrending with him as they did before with Gideon Iudg. 8. 1. Wherefore passedst thou over c Not over Iordan for there he was already but over the Borders of the Israelites land beyond Iordan as appears by comparing this with Iudg. 11. 29. where the same Phrase is used to fight against the children of Ammon and didst not call us to go with thee We will burn thine house upon thee with fire 2 And Jephthah said unto them I and my people were at great strife with the children of Ammon and when I called you d Hence it appears that he craved their assistance which they denied though that be not elsewhere expressed ye delivered me not out of their hand 3 And when I saw that ye delivered me not I put my life in my hand e i. e. I exposed my self to utmost danger as a man that carries a brittle and precious thing in his hand which may easily either fall to the ground or be snatched from him The same Phrase is used 1 Sam. 19. 5. and 28. 21. Iob 13. 14. Psal. 119. 109. and passed over against the children of Ammon and the LORD delivered them into my hand Wherefore then are ye come up unto me this day to fight against me f Why do you thus requite my kindness in running into such hazard to preserve you and yours 4 Then Jephthah gathered together all the men of Gilead and fought with Ephraim and the men of Gilead smote Ephraim because they said Ye Gileadites are fugitives of Ephraim among the Ephraimites and among the Manassites g According to this Translation these words are a scoffing and contemptuous expression of the Ephraimites concerning the Gileadites whom they call Fugitives of Ephraim the word Ephraim being here taken largely as it is elsewhere as Isa. 7. 2 5. so as it comprehends the other Neighbouring Tribes of which Ephraim was in some sort the head or chief and especially their Brethren of Manasseh who lived next to them and were descended from the same Father Ioseph by reason whereof both these Tribes are sometimes reckoned for one and called by the name of the Tribe of Ioseph And this large signification of Ephraim may seem probable from the following words where instead of Ephraim is put
Defence and Refuge to all that Flee to thee and Trust in thee as I have found by my experience 3 Talk no more so exceeding proudly l Thou Peninnah boast no more of thy numerous off-spring and speak no more insolently and scornfully of me as thou hast done She speaks of her in the Plural number because she would not expose her name to Censure but onely instruct and reprove her for her good * 〈◊〉 3. 13. let not ‡ Heb. hard arrogancy m Heb. hard speeches as those are called Iudg. v. 15. harsh heavy and not to be born Or the old Sayings either the old Proverbs concerning barren Women which thou appliedst to me or the old reproaches to which for a long time thou hast accustomed thy self come out of your mouth for the LORD is a God of knowledge n He knoweth thy heart and all that Pride and Envy and Contempt of me which thy own Conscience knows and all thy perverse carriages towards me and by him actions are weighed o i. e. He pondereth or tryeth all mens thoughts and Actions for the Hebrew Word signifies both as a just Judge to give to every one according to their Works and therefore he hath pitied my oppressed Innocency and rebuked her Arrogancy Or by him Councels or Actions or Events are disposed or ordered and not by our selves and therefore he brings many things to pass contrary to Mens expectations as now he hath done he maketh one Barren and another Fruitful when and how it pleaseth him In the Hebrew Text it is Lo the Adverb and so the words may be rendred thus his actions are not or cannot be directed or rectified or corrected by any others none can mend his Work he doth every thing best and in the best season as now he hath done Or weighed or numbred his wayes are unsearchable or thus are not his works right and straight who can blame his actions So Lo is for halo as it is 2 Sam. 13. 26. 2 King 5. 26. Iob 2. 10. 4 The bowes p This notes either 1. The strength of which they boasted See Psal. 44. 6. and 46. 9. Or 2. Their malicious or mischievous Designs See Psal. 7. 12. and 11. 2. and 37 14. Or 3. Their virulent Tongues which are compared to bowes that shoot their Arrows even bitter Words as it is said Psal. 64. 3. Compare Ier. 9. 3. Or 4. Their procreating Vertue which may well be compared to a bow both because it is called a Mans strength Gen. 49. 3. And because Children which are the Effects of it and are as it were shot from that bow are compared to Arrows Psal. 127. 4 5. And this seems best to agree with the following Verse of the msghty men are broken and they that stumbled q Or were weak or Feeble in Body and Spirit that had no strength to Conceive which was once Sarah's case Heb. 11. 11. Or to bring forth which was Israels condition under Hezekiah 2 King 19. 3. are girt with strength r Are enabled both to conceive and to bring forth as the Church was Isa. 66. 9. 5 * Psal. 34. 10. They that were full have hired themselves out for bread s Through extreme necessity into which they are fallen from their greatest plenty It is the same thing which is expressed both in divers Metaphors in the foregoing and following Verses and properly in the latter branch of this Verse and they that were hungry ceased t i. e. Ceased to be such to wit hungry the hungry failed there was none of them hungry or indigent so that the barren hath born seven u i. e. Many as seven is oft used She speaks in the Prophetick Style the past time for the future for though she had actually born but one yet she had a confident perswasion that she should have more which was grounded either upon some particular assurance from God or rather upon the Prayer or Prediction of Eli which though it be mentioned after this Song v. 20. yet in all probability was spoken before it even upon the Parents presentation of the Child to Eli Chap. 1. v. 25. it not being likely that she would sing this Song in Eli's presence or before he had given his answer to her Speech delivered Ch. 1. v. 26 27 28. there being nothing more frequent than such Transpositions in Scripture And the experience she had of the strange and speedy accomplishment of his former Prophecy made her confidently expect the same issue from the latter and * Jer. 15. 9. she that hath many children x i. e. Peninnah is waxed seeble y Either because she was now past Child-bearing and importent for Procreation or because divers of her Children which were her Strength and her Glory were dead as the Hebrew Doctors relate 6 * Deut. 32. 39. The LORD killeth and maketh alive z Either 1. Divers persons he killeth one and maketh another alive or 2. The same person whom he first killeth or bringeth very nigh unto death he afterwards raiseth to life Me who was almost overwhelmed and consumed with grief he hath revived The name of death both in Sacred Scripture and Profane Writes is oft given to great Calamities as Isa. 26. 19. Ezek. 37. 11. Rom. 8. 36. he bringeth down to ‡ Heb. hell the grave and bringeth up 7 〈◊〉 LORD maketh poor and maketh rich * Psal. 〈◊〉 â—… 〈◊〉 〈◊〉 â—…low and lifteth up 8 â—…e Psa. 113. 7. raiseth up the poor out of the dust b i. e. Out of their low and miserable condition as this Phrase is used 1 King 16. 2. Psal. 113. 7. Compare Iob 16. 15. Psal. 22. 16. and liâ—…teth up the begger from the dunghil c From the most sordid place and mean Estate Compare 1 King 16. 2. Iob 36. 11. Psal. 7. 5. to * Job 36. 7. set them among princes and to make them inherit d Not onely possess themselves but transmit them to their Posterity as hath oft happened in the World or possess the throne of glory e i. e. A glorious Throne or Kingdom for the pillars f Either 1. The foundations of the Earth which God created and upholds and wherewith he sustains the Earth and all its Inhabitants as a House is supported with Pillars and therefore it is not strange if he disposeth of persons and things therein as he pleaseth Or 2. The Princes or Governours of the Earth which are called the corners or corner-stones of a Land or People Iudg. 20. 2. 1 Sam. 14. 38. Zeph. 3. 6. and are fitly called Pillars because they uphold the World and keep it from sinking into Confusion See Psal. 74. 2. Ier. 1. 18. Revel 3. 12. And these are here said to be the Lords by Creation and Constitution because he advanceth them to their State and preserves them in it Prov. 8. 15 16. and puts the world or the Kingdoms of
Cities as is here expressed the Word city being taken generally so as to include not onely Fenced Cities but also the Country Villages as is here added and the Fields belonging to them these being the parts where the Mice did most mischief even unto the ‖ Or great stone great stone of Abel f Which is mentioned as the utmost border of the Philistines Territory to which the Plague of Mice did extend The Word stone being easily understood out of v. 14. where this great stone is expresly mentioned as the place on which the Ark was set which is also here repeated in the following words And this place is here called Abel by anticipation from the great Mourning mentioned in the following Verse whereon they set down the ark of the LORD which stone remaineth unto this day in the field of Joshua the Bethshemite 19 ¶ And he smote the men of Beth-shemesh because they had looked into the ark of the LORD g Having now an opportunity which they never yet had noâ—… were ever like to have it is not strange they had a vehement curiosity and desire to see the contents of the Ark or whether the Philistines had taken them away and put other things in their place and they thought they might now presume the more because the Ark had been polluted by the Philistines and was now exposed to open view and not yet put into that Most Holy Place which they were forbidden to approach even he smote of the people h i. e. Of the people living in and near Bethshemesh or coming thither from all parts upon this great and glorious occasion Heb. And or Also he 〈◊〉 of the people to wit of or belonging to other places though now here So these are distinguished from the men of Bethshemesh of whom he speaks onely in general and indefinitely he smote the men i. e. Some or many of them and then sets down the number of the persons smitten or sâ—…in either excluding the Bethshemites or including them fifty thousand and threescore and ten men i This may seem an incredible Relation both because that place could not afford so great a number and because it seems an act of great rigour that God should so severely punish those people who came with so much Zeal and Joy to Congratulate the return of the Ark and that for so inconsiderable an Errour For the latter branch of the Objection it may be said 1. That God always used to be most severe in Punishing his own People as Sinning against more knowledge and warning than others especially for such sins as immediately concern his own Worship and Service 2. That men are very incompetent Judges of these Matters because they do not understand all the reasons and causes of Gods Judgments For although God took this just occasion to punish them for that Crime which was so severely forbidden even to the common Levites under pain of Death of which see Numb 4. 18 19 20. Yet it is apparent that the People were at this time guilty of many other and greater Miscarriages for which God might justly inflict the present punishment upon them and moreover there are many secret Sins which escape Mans Observation but are seen by God before whom many persons may be deeply guilty whom men esteem innocent and vertuous And therefore men should take heed of Censuring the Judgments of God of which it is most truly said that they are oft secret but never unrighteous And for the former branch of the Objection many things are or may be said 1. That the Land of Israel was strangely populous See 2 Sam. 24. 9. and 2 Chron. 13. 3. 2. That all these were not the setled Inhabitants of this place but most of them such as did and in all probability would resort thither in great numbers upon so illustrious an occasion 3. That all these were not struck dead in the very Fact and upon the place which would have terrified others from following their example but were secretly struck with some Disease or Plague which killed them in a little time 4. That divers Learned Men translate and understand the place otherwise and make the number much smaller Iosephus the Jew and the Hebrew Doctors and many others contend that onely seventy persons were slain Which though it seem but a small number yet might justly be called a great slaughter either for the quality of the persons Slain or for the greatness and extraordinariness of the Stroke or because it was a great Number considering the smallness of the Place and the sadness of the Occasion The Words in the Hebrew are these and thus placed he smote of or among the people seventy men fifty thousand men whereas say they The Words should have been otherwise placed and the greater number put before the less if this had been meant that he smote 50 Thousand and 70 Men. And one very Learned Man renders the Words thus He smote of the people seventy men even fifty of a thousand the Particle Mem of being here understood as it is very frequently So the meaning is That God smote every Twentieth man of the Transgressours as the Romans used to Cut off every Tenth Man in case of the general guilt of an Army Or the Words may be rendred thus He smote of or among the people seventy men out of fifty thousand men the Particle Mem of or out of being understood before the Word fifty which Bochart puts before a thousand and it may be thus expressed to shew that God did temper his Severity with great Clemency and whereas there were many thousands of Transgressors every one following his Brothers Example as is usual in such cases God onely singled out 70 of the Principal Offenders who either Sinned most against their Light or Office or were the Ringleaders or Chief encouragers of the rest To which may be added That the ancient Translators the Syriack and Arabick read the Place five thousand and seventy men being supposed to have read in their Hebrew Copies Chamesh five for Chamishim fifty which is no great alteration in the Word and the people lamented because the LORD had smitten many of the people with a great slaughter 20 And the men of Bethshemesh said Who is able to stand before ‡ Heb. The Lord this holy God this holy LORD God k i. e. To Minister before the Ark where the Lord is present Since God is so severe to mark whatsoever is amiss in his Servants who is sufficient and worthy to serve him who dare presume to come into his presence It seems to be a Complaint or Expostulation with God concerning this last and great instance of his Severity and to whom shall he go up from us l Who will dare to receive the Ark with so much hazard to themselves 21 ¶ And they sent messengers to the inhabitants of Kirjath-jearim m Whither they sent either because the Place was not far off from
Vow which consisted of two Branches the one more general that he should be given or lent to the Lord all his days 1 Sam. 1. 11 28. which she faithfully executed leaving him wholly to the service and disposal of the LORD who thought fit to employ him in this way and if any thing therein was contrary to that Vow could undoubtedly dispense with it as being his own â—…ght onely the other more particular that no Raser should come upon his head nor doth it appear that this part was violated or if it was it was done by Divine Dispensation 16 And he went from year to year ‡ Heb. and 〈◊〉 circuited in circuit to Bethel p Either a place known by that name or the house of God to wit Kiriath-jearim where the Ark was and Gilgal q In the Eastern Border and Mizpeh r Towards the West and judged Israel in all those places s He went to those several places partly in compliance with the people whose convenience and benefit he was willing to purchase with his own trouble making himself an itinerant Judge and Preacher for their sakes and partly that by his presence in several parts he might the better observe and rectifie all sorts of miscarriages against God or Men. 17 And his return was to Ramah for there was his house and there he judged Israel and there he built an altar unto the LORD t That by joyning Sacrifices with his Prayers he might the better obtain direction and assistance from God upon all emergencies Object It was unlawful to build another Altar for Sacrifice besides that before the Tabernacle Deut. 12. 5 13. Answ. This was in part excused by the confusion of those times wherein the Tabernacle and its Altar were Destroyed as is most probable but most fully because this was done by Prophetical Inspiration and Divine Dispensation as appears by Gods approbation and acceptance of the Sacrifices offered upon it CHAP. VIII AND it came to pass when Samuel was old a And so unable for his former Travels and Labours that he made his sons Judges b Not Supreme Judges for such there was to be but one and that of Gods chusing and Samuel still kept that Office in his own hands Chap. 7. 15. but his Vicegerents or Deputies who might go about and determine matters but with reservation of a right of Appeals to himself He advanceth his Sons to this place not so much out of Paternal Indulgence the sad Effects whereof he had seen in Eli but because he had doubtless instructed them in a singular manner and fitted them for the highest Employments and he hoped that the Example he had set them and the Inspection and Authority he still had over them would have obliged them to diligence and faithfulness in the execution of their Trust. over Israel 2 Now the name of his first-born was Joel and the name of his second Abiah they were judges in Beer-sheba c In the Southern border of the Land of Canaan where he placed his Sons because these parts were very remote from his house at Ramah where and in the neighbouring places Samuel himself still executed the Office of the Judge sending his Sons to reside and judge in distant places for the ease and convenience of the People 3 And his sons walked not in his ways but turned aside after lucre and * Deâ—… 16. 〈◊〉 took bribes d Opportunity and temptation drew forth and discovered that Corruption in them which till now was hid from their Father and it may be from themselves and perverted judgment 4 Then all the Elders e Either for Age or Dignity and Power of Israel gathered themselves together and came to Samuel unto Ramah 5 And said unto him Behold thou art old and thy sons walk not in thy ways f They feared that Samuel would not live long and that either he through infirmity and indulgence might leave the Government in his Sons hands or that they would Invade and keep it after their Fathers Death and therefore they joyntly make their Complaints against them and procure their removal from their places Thus they are brought low and crushed by those very wicked ways by which they designed to Advance and Establish themselves So true is it That Honesty is the best Policy and Unrighteousness the greatest Folly now * Hos. 13. 〈◊〉 Act. 13. 21. make us a king to judge us g Their conclusion out-run their premises and their Desires exceed their Reasons or Arguments which extended no further than to the removal of Samuel's Sons from their places and the procuring some other just and prudent assistance to Samuel's Age. Nor was the grant of their Desire a Remedy for their Disease but rather an Aggravation of it For the Sons of their King might and were likely to be as corrupt as Samuel's Sons and if they were would not be so easily removed as these were like all the nations h i. e. As most of the Nations about us have But there was not the like reason because God had separated them from all other Nations and cautioned them against the imitation of their Examples and had taken them into his own immediate Care and Government which priviledge other Nations had not 6 ¶ But the thing ‡ Heb. was evil in the eyes of Samuel displeased Samuel i Not their complaint of his Sons but their desire of a King as is apparent from the following Words and from the whole course of the Story Which was so grievous to him partly because of their Injustice and Ingratitude to himself whose Government though it had been so sweet and beneficial to them they plainly shew themselves weary off and Principally because God was hereby dishonoured and provoked by that distrust of God and that vain-glory and ambition and that itch after changes which were the manifest causes of this Desire and because of that great servitude and misery which he wisely foresaw the People would hereby bring upon themselves as he particularly informs them v. 11 c. when they said Give us a king to judg us and Samuel prayed unto the LORD k For the Pardon of their Sin and desire of direction and help from God in this great affair 7 And the LORD said unto Samuel Hearken unto the voice of the people l God grants their Desire in Anger and for their Punishment as is affirmed Hos. 13. 11. Compare Numb 22. 13 20. Deut. 1. 22. Psal. 77. 20. in all that they say unto thee for they have not rejected thee m i. e. Not thee only nor principally Compare Gen. 32. 28. Exod. 16. 7. Hos. 6. 6. Mat. 10. 20. but * Chap. 10. 19. have rejected me n This injury and contumely reflects chiefly upon me and my Government that I should not reign over them o To wit by my immediate and peculiar Government which was the great honour safety
and special Covenant God himself will hide and keep thee in the secret of his Presence Psal. 31. 20. where no hand of violence can reach thee And therefore all the Attempts of Saul or others against thee are vain and ridiculous For who can Destroy whom God will keep and the souls of thine enemies them shall he sling out ‡ Heb. in the midst of the bought of a sling as out of the middle of a sling d God himself will cut them off suddenly violently and irresistibly and cast them far away both from his Presence and from thy Neighbourhood and from all capacity of doing thee any hurt 30 And it shall come to pass when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee and shall have appointed thee ruler over Israel 31 That this shall be ‡ Heb. no staggering or stumbling no grief unto thee nor offence of heart unto my lord e Thy Mind and Conscience will be free from all the Torment which the guilt and shame of such an Action would cause in thee By which she cunningly â—…nsinuates what a Blemish this would be to his Glory what a disturbance to his Peace and Felicity if he proceeded to execute his Purpose and withal implies how sweet and comfortable it would be to him to remember that he had for conscience to God denied himself and restrained his Passions either that thou hast shed blood causless f Which she signifies would be done if he should go on For though Nabal had been guilty of abominable Rudeness Uncharitableness and Ingratitude yet he had done nothing worthy of Death by the Laws of God or of Man And whatsoever he had done the rest of his Family were innocent or that my lord ‡ Heb. saved himself v. 26. hath avenged himself g Which is directly contrary to Gods Law Levit. 19. 18. Deut. 32. 35. compare with Rom. 12. 19. but when the LORD shall have dealt well with my lord then remember thine handmaid h When God shall make thee King and I shall have occasion to apply my self to thee for Justice or Relief let me find Grace in thy sight and so let me do at this time Or and the Lord will bless my lord and recompence thee for this Mortification of thy Passion and thou wilt remember thine handmaid i. e. Thou wiltst remember my Counsel with satisfaction to thy self and thankfulness to me 32 ¶ And David said unto Abigail Blessed be the LORD God of Israel which sent thee i Which by his gracious and singular Providence so disposed Matters that thou shouldest come to me He rightly begins at the Fountain of this Deliverance which was God and then proceeds to the Instruments this day to meet me 33 And blessed be thy advice and blessed be thou k i. e. The Lord bless and recompence thee for this thy good Advice which hast kept me this day from coming to shed blood l Which I had sworn to do Hereby it plainly appears That Oaths whereby men bind themselves to any Sin are Null and Void and as it was a Sin to make them so it is adding sin to sin to perform them and from avenging my self with mine own hand 34 For in very deed as the Lord God of Israel liveth which hath kept me back from hurting thee m Not that he intended to Kill her but the Males onely as was noted on v. 22. But their Destruction was a dreadful Affliction and Damage to her except thou hadst hasted and come to meet me surely there had not been left unto Nabal by the morning light any that pisseth against the wall 35 So David received of her hand that which she had brought him and said unto her Go up in peace to thine house see I have hearkened to thy voice and have accepted thy person n i. e. Shewed my Acceptance of thy Person by my grant of thy Request See Gen. 19. 21 36 ¶ And Abigail came to Nabal and behold he held a feast in his house like the feast of a king o As the manner was upon those Solemn Occasions Sordid Covetousness and vain Prodigality were met together in him and Nabals heart was merry within him for he was very drunken wherefore she told him nothing p He being then uncapable of Admonition his Reason and Conscience being both asleep less or more until the morning light 37 But it came to pass in the morning when the wine was gone out of Nabal and his wife had told him these things that his heaâ—…t died within him and he became as a stone q He was oppressed with Grief and fainted away through the fear and horror of so great a Mischief though it was past As one who having in the Night galloped over a narrow Plank laid upon a broken Bridge over a steep River when in the Morning he came to review it was struck Dead with the horror of the danger he was in 38 And it came to pass about ten days after that the LORD smote Nabaâ—… that he died r God either inflicted some other stroke or Disease upon him or increased his Grief and Fear to such an height as killed him 39 ¶ And when David heard that Nabal was dead he said Blessed be the LORD that hath pleaded the cause of my reproach from the hand of Nabal s How could David rejoyce at the Death of his Enemy Answ. Although it may be said that he rejoyced not in Nabal's Death as such but onely in the declaration of Gods Justice in Punishing so great a Wickedness which was an honour to God and a document and therefore a benefit to Mankind and so a Publick good and cause of Joy yet the matter is not weighty if we confess that this was another instance of Humane Infirmity iu Duvid and that it is not proposed for our Imitation but for our Caution Yet it may be further said That this was not purely an act of Private Revenge because David was a Publick Person and Anointed King and therefore Nabal's Reproach cast upon David above v. 10 11. was a Contempt of God and of his Ordinance and Appointment which was vindicated by this remarkable Judgment and hath kept his servant from evil t i. e. From the Sin of Bloodshed and Self-revenge v. 33. for the LORD hath returned the wickedness of Nabal upon his own head And David sent u To wit Messengers which he thought fitter than to go himself partly because if he had met with a Repulse it had been less Ignominions and partly because he would leave her to her freedom and choice and would not so much as seem to take her by violence But this doubtless was not done immediately after Nabal's Death but in some convenient space of time after it though such Circumstances be commonly omitted in the Sacred History which gives onely the Heads
been reconciled together 5 Is not this David of whom they sang one to another in dances saying * Chap. 18. 7. and â—…1 11. Saul slew his thousands and David his ten thousands 6 ¶ Then Achish called David and said unto him Surely as the LORD liveth h He Swears by Iehovah either because he did acknowledge their Iehovah to be a God being it may be convinced and instructed therein by David though he did worship Dagon with him and above him or because this was David's God and therefore he Swore by him partly out of complaisance with David that he might receive his unwelcome message to him with less offence and partly that this Oath might gain more credit to his words with David thou hast been upright and thy going out and thy coming in with me i i. e. Thy whole conversation with me See chap. 18. 13. and many other place where that Phrase is used in the host is good in my â—…ight for I have not found evil in thee since the day of thy coming unto me k Though before that time there was Evil in thee towards me and my people unto this day nevertheless ‡ Heb. thou art not good in the eyes of the lords the lords favour thee not 7 Wherefore now return and go in peace that thou ‡ Heb. do 〈◊〉 â—…vil in the eâ—…es of the lords displease not the lords of the Philistines 8 ¶ And David said unto Achish But what have I done and what hast thou found in thy servant so long as I have been ‡ Heb. before thee with thee unto this day that I may not go to fight against the enemies of my lord the king l This was deep dissimulation and flattery but he apprehended it necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the utmost hazards These perplexities he brought himself into by his irregular course in forsaking the Land of Iudah where God had placed him chap. 22. 5. and promised him protection and putting himself into the hands of the Philistines 9 And Achish answered and said to David I know thou art good in my sight as an angel of God m In whom nothing is blame-worthy Or it may be used to express David's great wisdom as well as integrity as 2 Sam. 14. 17. and 2 Sam. 19. 27. The Heathens acknowledged good Spirits which also they worshiped as an inferior sort of Deities who were Messengers and Ministers to the Supreme God onely Achish had learned the title of Angels from the Israelites his Neighbours and especially from David's conversation notwithstanding the princes of the Philistines have said He shall not go up with us to the battel 10 Wherefore now rise up early in the morning with thy masters servants n He intimates the ground of the Philistines jealousie concerning David and his men that they were all Servants of Saul and therefore had an Obligation and were suspected to have an Affection to their old Lord and Master against whom even David himself could not make them Fight especially with and for the Philistines that are come with thee and assoon as ye be up early in the morning and have light depart o Before the Battel begin lest if you delay the Lords of the Philistines fall upon you and destroy you 11 So David and his men rose up early to depart in the morning to return into the land of the Philistines and the Philistines went up to Jezreel CHAP. XXX AND it came to pass when David and his men were come to Ziklag on the third day a To wit after David's departure from Achish for Ziklag was at a great distance from the Camp and place of Fight as appears from 2 Sam. 1. 2. and David's men being all Foot-men could make but slow Marches that the Amalekites b The remainders of that People who lived near those parts where David had destroyed their Brethren chap. 27. 8 9. had invaded the south c To wit the Southern part of Iudah and the adjacent parts See below v. 14. and Ziklag and smitten Ziklag d i. e. Sacked and spoiled it and burnt it with fire 2 And had taken the women captives that were therein they slew not any e Which was strange considering how David dealt with them chap. 27. 9. But this must be ascribed partly to their selfish or fleshly Interest for they might reserve them either to make Sale of them for their Profit or to abuse them for their Lust or it may be to revenge themselves upon David and his men by reserving them to extraordinary and lingring and repeated punishments but principally to Gods over-ruling and wonderful Providence who set these bounds to their Rage and though he designed to chastise David's sin and folly yet would not deliver him nor his up to death either great or small but carried them away and went on theIr way 3 ¶ So David and his men came to the city and behold it was burnt with fire and their wives and their sons and their daughters were taken captives 4 Then David and the people that were with him lift up their voice and wept until they had no more power to weep f Till either the humour was wholly spent or the consideration of their Calamity had made them stupid 5 And Davids two wives were taken captives Ahinoam the Jezreelitess and Abigail the wife of Nabal the Carmelite 6 And David was greatly distressed for the people spake of stoning him g As the Author of their miseries by coming to Ziklag at first by provoking the Amalekites to this cruelty by his forwardness in Marching away with Achish and leaving their Wives and Children unguarded because the soul of all the people was ‡ Heb. bitter grieved every man for his sons and for his daughters but David encouraged himself in the LORD his God h i. e. In this that the All-wise and All-powerful Lord was his God by Covenant-relation and special Promise and true and Fatherly affection as he had shewed himself to be in the whole course of his Providence towards him 7 And David said to Abiathar the priest Ahimelechs son I pray thee bring me hither the ephod i And put it upon thy self that thou maist enquire of God according to his Ordinance Numb 27. 21. See above chap. 23. 9. David was sensible of his former Error in neglecting to ask counsel of God by the Ephod when he came to Achish and when he went out with Achish to the Battel and his necessity now brings him to his Duty and his Duty meets with Success and Abiathar brought thither the ephod to David 8 And David enquired at the LORD saying Shall I pursue after this troop shall I overtake them And he answered him Pursue for thou shalt surely overtake them and without fail recover all k Before God answered more slowly
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
and to know all that thou dost 26 And when Joab was come out from David he sent messengers after Abner i In the Kings name and upon pretence of some further communication with him which brought him again from the well of Sirah but David knew it not 27 And when Abner was returned to Hebron Joab * 1 King 2. 5. took him aside in the gate k In the entrance into the City before he came to the King and in the place where conferences used to be to speak with him ‖ Or peaceably quietly l With appearance of great civility and kindness Or secretly as having some matter of great importance to utter which none but himself must hear and smote him there under the fifth rib m As he did Asahel chap. 2. 23. that he died for the blood of * Chap. 2. 23. Asahel his brother n To revenge the death of Asahel and withal though that be not here mentioned to secure his own standing and rid his hands of so great and powerful a Competitor And this was Ioab's design but God had other designs in it both to punish Abner's manifold wickedness and particularly his rebellion against David and against God and his own Conscience therein and that David might not owe his Kingdom to Abner and to his revenge and treachery but wholly to Gods Wise and Powerful Providence 28 ¶ And afterward when David heard it he said o Publickly before his Courtiers and People and seriously as in Gods presence I and my kingdom are guiltless before the LORD p I call the Lord to Witness that this was not done by my Instigation or Authority or by any publick Counsel but onely by Ioab's malice and therefore I trust that God will not punish me nor my Kingdom but Ioab onely for ever from the ‡ Heb. bloods blood of Abner the son of Ner 29 Let it q i. e. This Blood the guilt and punishment of it rest on the head of Joab and on all his fathers house r But Children were not to suffer for their Parents sin Deut. 24. 16. And therefore either this was onely a Prediction or if it were an Imprecation David may seem to have transgressed his bounds and mingled his Passion with his Zeal that so he might express his utter detestation of this horrid Murder and how far he was from having any hand in it and let there not ‡ Heb. be cut off fail from the house of Joab one that hath an issue s Which was not onely a troublesome and shameful Diseases but also infectious both to him that had it and to all that touched him so that whilst it was upon a man he was cut off in a great part from converse either with God or men or that is a leper or that leaneth on a staff t Through craziness or feebleness or lameness whereby he he is rendred unfit for action and publick service or that falleth on the sword or that lacketh bread 30 So Joab and Abishai u For though Ioab onely committed the Murder yet Abishai was guilty of it because it was done with his consent and counsel and help and approbation for by these and such like actions men are involved in the guilt of other mens sins at least in Gods judgment his brother slew Abner because he had slain their brother * Chap. 2. 23. Asahel at Gibeon in the battel x Which he did in the fury of Battel and for his own necessary defence and therefore it was no justification of this unnecessary and treacherous Murder in a time of peace 31 ¶ And David said to Joab y Him he especially obliged to it partly to bring him to Repentance for his sin partly to expose him to publick shame and to the contempt and hatred of all the people with whom he had too great an interest which hereby David designed to diminish and to all the people that were with him * Josh. 7. 6. Rent your clothes and gird you with sackcloth and mourn before Abner z i. e. Attending upon his Corps and paying him that respect and honour which was due to his quality And king David himself followed the ‡ Heb. bed bier a Which was against the usage of Kings and might seem below David's Dignity but it was now expedient to vindicate himself from all suspition of contrivance or concurrence in this action 32 And they buried Abner in Hebron and the king list up his voice and wept at the grave of Abner and all the pleople wept 33 And the king lamented over Abner and said Died Abner as †a fool dieth ‡ Heb. 〈◊〉 So Gâ—… b i. e. As a wicked man for such are oft called Fools in Scripture Was he cut off by the hands of Justice for his crimes Nothing less but by Ioab's malice and treachery Or did he die by his own folly because he had not Wisdom or courage to defend himself Ah no. The words may be thus rendred shall or should Abner die like a Fool or a vile contemptible Person i. e. unregarded unpitied unrevenged as Fools or vile Persons die for whose death none are concerned Or How is Abner dead like a Fool pitying his mischance It being honourable for a great Man and a Soldier to fight if met with an Enemy and not having his Arms at liberty stand still like a Fool to be killed without making any resistance or defence which by this treachery of Ioab happened to be his case 34 Thy hands were not bound nor thy feet put into setters c Thou didst not tamely yield up thy self to Ioab as his Prisoner to be bound hand and foot at his pleasure Ioab did not overcome thee generously and honourably in an equal Combat nor durst he attempt thee in that way as a General or Soldier of any worth would have done as a man falleth before ‡ Heb. children in iniquity wicked men d Or before i. e. in the presence or by the hands of froward or perverse or crooked men by Hypocrisie and Perfidiousness whereby the vilest Coward may kill the most Valiant person Thus he reproached Ioab to his very face before all the people which was a great Evidence of his own Innocency herein because otherwise Ioab being so powerful and proud and petulant to his Sovereign would never have taken the shame and blame of it wholly to himself as he did so fellest thou And all the people wept again over him 35 And when all the people came to cause David to eat meat e i. e. Till evening for then Fasting Days ended of course while it was yet day David sware saying So do God to me and more also if I taste bread or ought else till the sun be down e i. e. Till evening for then Fasting Days ended of course d To refresh and chear up his depressed Spirits as
give him cause of further suspition Yet such might be the Questions though not here particularly mentioned concerning those Heads as every private person might not be acquainted with nor able to resolve but such onely as were acquainted with the Counsel of War 8 And David said to Uriah Go down to thy house q Not doubting but he would there Converse with his Wife and so cover their Sin and Shame and wash thy feet r As Travellers there used to do And Uriah departed out of the kings house and there ‡ Heb. went out after him followed him a mess of meat from the king s Seemingly as a Testimony of David's respect and Affection to him but really to cheer up his Spirits and dispose him to desire his Wives company 9 But Uriah slept at the door of the kings house with all the servants of his lord t With the King's Guard This he did either upon some suspition of the matter See v. 7. Or by the secret direction of Gods wise and irresistible Providence who would bring David's Sin to light and went not down to his house 10 And when they had told * Whether of their own accord or being first asked by David it doth not appear David saying Uriah went not down unto his house David said unto Uriah Camest thou not from thy journey u Wearied with hard service and Travel and therefore didst need refreshment nor did I expect or desire that thou shouldest now attend upon my Person or keep the Watch. why then didst thou not go down unto thine house 11 And Uriah said unto David The ark x Which it seems was now carried with them for their encouragement and direction as was usual See Numb 10. 35. 1 Sam. 4. 4. and Israel and Judah abide in tents and * Chap. 20. 6. my lord Joab and the servants of my lord are encamped in the open fields y To wit in Tents which are in the Fields shall I then go into mine house to eat and to drink and to lie with my wife z He might possibly add these words to insinuate his apprehension of the King's Design and to awaken his Conscience to the consideration of his Sin and of the Injury which he had done him His meaning is Now when God's People are in a doubtful and dangerous Condition it becomes me to Sympathize with them and to abstain even from lawful Delights Whereby he might possibly intimate how unworthy it was for David in such a season to indulge himself in sinful and injurious Pleasures But David's Ear was now Deaf his Heart being hardned through the deceitfulness of Sin As thou livest and as thy soul liveth I will not do this thing 12 And David said to Uriah Tarry here to day also and to morrow I will let thee depart So Uriah abode in Jerusalem that day and the morrow 13 And when David had called him ▪ i. e. Being invited by David he did eat and drink before him and he made him drunk a Or he made him merry as the Word oft signifies He caused him to Drink more than was convenient and at even he went out to lie on his bed b Which it doth not appear that he did the Night before but now his Excess in Eating and Drinking might make it more necessary for him with the servants of his lord c i. e. In some Chamber in the King's Court where the Kings Servants used to take their Repose but went not down to his house 14 And it came to pass in the morning that David wrote a letter to Joab and sent it by the hand of Uriah 15 And he wrote in the letter saying Set ye Uriah in the forefront of the ‡ Heb. strong hottest battel and retire ye ‡ Heb. from after him from him that he may be smitten and die d So far is David from Repenting upon these just and great Occasions that he seeks to cover one Sin with another and to hide his Adultery with Murder even the Murder of a most Excellent Person and that in a most Malicious and Perfidious manner 16 And it came to pass when Joab observed the city that he assigned Uriah unto a place where he knew that valiant men were e Placed there to defend it because that part of the City was supposed either the weakest or the place designed for the Assault Ioab having formerly committed a base Murder upon Abner was ready to execute this wicked Command of the King that so he being involved in the same Guilt with him might the more willingly receive him into favour 17 And the men of the city went out and fought with Joab and there fell some of the people of the servants of David and Uriah the Hittite died also 18 Then Joab sent and told David all the things concerning the war 19 And charged the messenger saying When thou hast made an end of telling the matters of the war unto the king 20 And if so be that the kings wrath arise and he say unto thee Wherefore approached ye so nigh unto the city when ye did fight knew ye not that they would shoot from the wall 21 Who smote * Judg. 9. 53 Abimelech the son of Jerubbesheth ▪ Called also Ierubbaal Iudg. 9. 1. See the note on 2 Sam. 2. 8. did not a woman cast a piece of a milstone upon him from the wall that he died in Thebez why went ye nigh the wall then say thou Thy servant Uriah the Hittite is dead also f Which he knew would be acceptable news to the King and therefore allay his Wrath. This indeed might make the Messenger suspect that David had an hand in Uriah's Death and possibly Ioab might say so for that very reason that these matters by degrees being known David might be hardned in Sin and so Ioab might have the greater interest in him 22 So the messenger went and came and shewed David all that Joab had sent him for 23 And the messenger said unto David Surely the men prevailed against us and came out unto us into the field and we were upon them even unto the entring of the gate g We beat them back and pursued them even to the Gate 24 And the shooters shot from off the wall upon thy servants and some of the kings servants be dead and thy servant Uriah the Hittite is dead also 25 Then David said unto the messenger Thus shalt thou say unto Joab Let not this thing ‡ Heb. be 〈◊〉 in thine 〈◊〉 displease thee h Be not dejected or discouraged by this sad occasion for the sword devoureth †one as ‡ Heb. So 〈◊〉 such well as another make thy battel more strong against the city and overthrow it and encourage thou him i i. e. Ioab to proceed in the Siege 26 And when the wife of Uriah heard that Uriah her husband was dead she mourned
for her husband 27 And when the mourning was past k Which was seven days Gen. 50. 10. 1 Sam. 31. 13. Nor could the nature of the thing admit of longer delay lest the too early birth of the Child might discover David's Sin David sent and â—…et her to his house and she became his wife and bare him a son l By which it appears That David continued in the state of Impenitency for divers Months together and this notwithstanding his frequent attendance upon God's Ordinances Which is an eminent instance of the Corruption of Man's Nature which is even in the best and without Divine Assistance is too strong for them of the deceitfulness of Sin and of the tremendous Judgment of God in punishing one Sin by delivering a man up to another but the thing that David had done m i. e. His Adultery and Murder as is evident from the next Chapter ‡ Heb. 〈◊〉 in the 〈◊〉 〈◊〉 displeased the LORD CHAP. XII AND the LORD sent Nathan a The Prophet chap. 7. 2. 1 King 1. 8. When the ordinary means did not awaken David to Repentance God useth an Extraordinary Course Thus the Merciful God pities and prevents him who had so horribly forsaken and forgotten God unto David and * Psa. 51. 〈◊〉 he came unto him and said unto him There were two men in one city b He prudently ushereth in his Reproof with a Parable after the manner of the Eastern Nations and ancient times that so he might surprize David and cause him unawares to give Sentence against himself He manageth his Relation as if it had been a real thing and demands the King's Justice in the case Though the Application of this Parable to David be easie and obvious yet it matters not if some circumstances be not so applicable because it was fit to put in some such Clauses either for the decency of the Parable or that David might not too early discover his Design the one rich and the other poor 2 The rich man had exceeding many flocks and herds c Noting David's many Wives and Concubines 3 But the poor man had nothing save one little ew lamb d Designing Uriah with his own and onely Wife which he had bought e As men then used to buy their Wives or had procured and nourished up and it grew up together with him and with his children it did eat of his own ‡ Heb. Morsel meat and drank of his own cup and lay in his bosome f Which David might take for Hyperbolical Expressions of his tender care of and affection to it Although there want not Instances of some who have treated such Brute-Creatures in this manner and was unto him as a daughter 4 And there came a traveller g This some make to be the Devil whom David gratified by his Sin but it rather seems added for the decency of the Parable unto the rich man and he spared to take of his own flock and of his own herd to dress for the wayfaring man that was come unto him but took the poor mans lamb and dressed it for the man that was come to him 5 And Davids anger was kindled greatly against the man and he said to Nathan As the LORD liveth the man that hath done this thing ‖ Or is worthy to die ‡ Heb. is the Son of death shall surely die h This seems to be more than the Fact deserved or than he had Commission to Inflict for it Exod. 22. 1. But it is observable That David now when he was most Indulgent to himself and to his own Sin was most severe to others as appears by this Passage and the following Relation v. 31. which was done in the time of David's impenitent continuance in his Sin 6 And he shall restore the lamb * Exod. 22. 4. fourfold because he did this thing and because he had no pity 7 And Nathan said to David Thou art the man i Thou hast committed this Crime with great Aggravations and out of thine own mouth thy Sentence hath proceeded and thou art worthy of Death Thus saith the LORD God of Israel * 1 Sam. 16. 13. I anointed thee king over Israel and I delivered thee out of the hand of Saul 8 And I gave thee thy masters house and thy masters wives k Or women as that Word is elsewhere used as Numb 31. 18. And though we read not a word of God's giving or of David's taking any of Saul's Wives into his bosome or which is all one into his Bed Yet which I think to be aimed at here it might be according to the manner of that time that the Wives and Concubines of the Precedent King belonged to the Successor to be at least at his Dispose And to pretend to them was interpreted little less than pretending to the Crown Which made it fatal to Adonijah to ask Abishag 1 King 2. 23 And to Abner to be suspected for Rispah 2 Sam. 3. 8. And Absalon Usurping the Crown usurped the Concubines also which is looked on as a Crime unpardonable 2 Sam. 16. 21. nor would this have been reckoned amongst the Mercies and Blessings which God here is said to give him and which are opposed to that which he â—…infully took but we do read That Merab Saul's Daughter was given to him for his Wife by Saul's promise and consequently by God's grant though afterwards Saul perfidiously gave her to another Man and that Michal the other Daughter was actually given to him 1 Sam. 18. And it is very possible that some other of Davids Wives were nearly Related to the House of Saul whereby David might design to enlarge and strengthen his Interest in the Kingdom Although there is no absolute Necessity of restraining this to Saul seeing the Word is Plural Masters and may belong to others also who sometimes were owned by David as his Masters Lords or Superiors such as Mabal was and some others not elsewhere named might be whose Houses and Wives or at least Women God might give to David into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things l Such other things as thou hadst wanted or in reason desired 9 Wherefore hast thou despised the commandment of the LORD m i. e. Those Laws of God which forbad thee to do this thing by not giving them that respect and observance which they deserved to do evil in his sight thou hast killed Uriah the Hittite n That Valiant and Generous and Noble Person with the sword and hast taken his wife to be thy wife o This he mentions amongst his other Sins partly because he had rewarded her who by God's Law should have been severely punished partly because he compassed this Marriage by wicked Practices even by Uriah's Murder and for sinful ends even
Chief Actors or Abettors of that Villanous Action against David's Ambassadours which was contrary to the Law of Nature and of Nations and of all Humanity and of the Dreadful War ensuing upon it for which they might seem to deserve the severest Punishments Although indeed there seems to have been too much Rigour used especially because these dreadful Deaths were Inflicted not onely upon those great Counsellors who were the onely Authors of that vile Usage of the Ambassadours but upon a great number of the People who were Innocent from that Crime And therefore it is probably conceived That David exercised this Cruelty whilst his Heart was hardned and impenitent and when he was bereaved of that free and good Spirit of God which would have taught him more Mercy and Moderation and put them under saws e He Sawed them to Death of which Punishment we have Examples both in Scripture Heb. 11. 37. and in other Authors and under harrows of iron and under axes of iron f He caused them to be laid down upon the Ground and â—…orn by sharp Iron Harrows drawn over them and hewed in pieces by keen Axes and made them pass through the brick-kiln g i. e. To be burnt in Brick-kilns Or made them to pass through the furnace of Malchen i. e. of Moloch called also Milchom and here Malchen Punishing them with their own Sin and with the same kind of Punishment which they Inflicted upon their own Children See 2 King 16. 3. and 23. 10. and Levit. 18. 21. and 20. 2. and Deut. 18. 10. and thus did he unto all the cities of the children of Ammon So David and all the people returned unto Jerusalem CHAP. XIII AND it came to pass after this that Absalom the son of David had a fair sister a His Sister by Father and Mother See 2 Sam. 3. 3. whose name was Tamar and Amnon the son of David loved her 2 And Amnon was so vexed that he fell sick b The Passion of his Mind disturbed his Body as is usual for his sister Tamar for she was a virgin c And therefore diligently kept so as he could not get private Converse with her and withal Modest and abhorring any compliance with his Lustful desires both from her Inclination and Interest and ‡ Heb. it was marvellous or â—…idden in the eyes of Amnon Amnon thought it hard for him to do any thing to her 3 But Amnon had a friend whose name was Jonadab the son of Shimeah d Called also Shammah 1 Saâ—… 16. 9. Davids brother and Jonadab was a very ‡ subtil man Heb. Wise. 4 And he said unto him Why art thou being the kings son ‡ Heb. thin lean â—… from day to day e Heb. from morning to morning for whereas in the Day he had many Diversions and Refreshments in the Night he was pester'd with tormenting Thoughts and Paâ—…sions the Effects whereof appeared in his Countenance in the Morning wilt ‡ Heb. morning by morning thou not tell me f Thy sure Friend and faithful Servant who am ready to advise and assist thee And Amnon said unto him I love Tamar my brother Absaloms sister 5 And Jonadab said unto him Lay thee down on thy bed and make thy felt sick and when thy father cometh to see thee say unto him I pray thee let my sister g So he calls her to prevent the suspition of any dishonest Design upon so near a Relation whom neither Nature nor respect and affection would permit him to Viâ—…iate Tamar come and give me meat and dress the meat in my sight that I may see it and eat it at her hand h Pretending that his Stomack was so nice that he could Fat nothing but what he saw dressed and that by a Person whom he much affected 6 So Amnon lay down and made himself sick and when the king was come to see him Amnon said unto the king I pray thee let Tamar my sister come and make me a couple of cakes in my sight that I may eat at her hand 7 Then David sent home to Tamar saying Go now to thy brother Amnons house and dress him meat i It is strange that so wise and sagacious a Person as David did not see through so vain a pretence but that must be ascribed partly to the Instincts of Nature which generally preserve near Relations from such Monstrous Actions and partly to God's Providence which blinded David's Mind that he might bring upon him the designed and threatned Judgments 8 So Tamar went to her brother Amnons house and he was laid down k Upon his Bed or rather his Couch and she took ‖ Or Paste flour and kneaded it and made cakes in his sight and did bake the cakes 9 And she took a pan and poured them out l Out of the Frying-pan into the Dish before him but he refused to eat And Amnon said Have out all men from me and they went out every man from him 10 And Amnon said unto Tamar Bring the meat into the chamber m An inner Chamber either 1. That wherein he lay sick upon his Bed where also Tamar made the Cakes in his sight who then carried them out into the next Room to bring them in again when he called for them Or rather 2. Another Chamber Amnon lying upon his Couch in one Chamber where the Company were with him where also she made the Cakes before him first sendeth all out of that Room and then riseth from his Couch and upon some pretence goes into another secret Chamber where he might have the better opportunity for his intended Wickedness that I may eat of thine hand And Tamar took the cakes which she had made and brought them into the chamber to Amnon her brother 11 And when she had brought them unto him to eat he took hold of her and said unto her Come lie with me my sister 12 And she answered him Nay my brother n Whom Nature both teacheth to abhor such thoughts and obligeth to defend me from such a Mischief with thy utmost hazard if another should attempt it do not ‡ Heb. humble me force me o Thou shouldest abhor it if I were willing but to add Violence to thy Filthiness is Abhominable for * Lev. 18. 9. †no such thing ought to be done in Israel p Among God's People who are taught better things who also will be infinitely Reproached for such a base Action do not thou this folly ‡ Heb. it shall not so be done 13 And I whither shall I cause my shame to go q How can I either endure or avoid the shame and reproach of it And as for thee thou shalt be as one of the fools in Israel r i. e. Loathsom and contemptible to all the people whereas now thou art in great Reputation and Heir apparent of the Crown now therefore I pray thee
invited all the kings sons 24 And Absalom came to the king and said Behold now thy servant hath sheep shearers Let the king I beseech thee and his servants go with thy servant k To the Feast which was usual upon those occasions See Gen. 38. 12. 1 Sam. 25. 7 11. 25 And the king said to Absalom Nay my son let us not all now go lest we be chargeable unto thee And he pressed him l Pretending great desire of his presence there to prevent any jealousies which otherwise he thought would arise in the Breast of a King so wise and experienced and under the expectation of Gods dreadful judgments to be inflicted upon his Family howbeit he would not go but blessed him m Dismissed him with thanks for his kindness and with his Fatherly blessing 26 Then said Absalom If not I pray thee let my brother Amnon go with us n For the King designed as the following words shew to keep him at home with him as being his eldest Son and Heir of his Kingdom otherwise Absalom would never have made particular mention of him which now he was forced to do Nor did this desire of Amnon's presence want specious pretences as that seeing the King would not he who was next to him might honour him with his company and that this might be a manifest and publick token of that Love and Friendship which was between him and his Brother notwithstanding the former occasion of difference And the king said unto him Why should he go with thee 27 But Absalom pressed him that he let Amnon and all the kings sons go with him o It is strange that his urgent desire of Amnon's company raised no suspition in so wise a King but God blinded his mind that he might execute his Judgments upon David and bring upon Amnon the just punishment of his lewdness 28 ¶ Now Absalom had commanded his servants saying Mark ye now when Amnons heart is merry with wine p When he least suspects and will be most unable to prevent the evil and when I say unto you Smite Amnon then kill him fear not ‖ Or will ye not since I have commanded you have not I commanded you q I who am the Kings Son and when Amnon is gone his Heir who therefore shall easily obtain pardon for you and will liberally reward you be couragious and be †Heb. sons of 〈◊〉 valiant 29 And the servants of Absalom did unto Amnon as Absalom had commanded then all the kings sons arose and every man ‡ Heb. rode gat him up upon his mule r Which were in use amongst the Israelites See 1 King 23. 33. For though they might not promote such mixed kinds of procreation Levit. 19. 19. yet they might use Creatures so engendred and fled 30 ¶ And it came to pass while they were in the way that tidings came to David saying Absalom hath slain all the kings sons s Which was not improbable when the Sword was once drawn among them and one of them killed which might provoke the rest to draw their Swords both to defend themselves and to revenge their Brothers death and thereby occasion the death of all And God suffered this false report to be spread for David's greater terror and humiliation that he who had formerly rejoyced in the tiding of Uriah's death might now be tormented with the report of the death of all his Sons and there is not one of them left 31 Then the king arose and tare his garments and lay on the earth and all his servants stood by with their clothes rent 32 And Jonadab the son of Shimeah Davids brother t A man of great craft and subtilty and one that had exact knowledge of Amnon's fact and of Absalom's temper answered and said Let not my lord suppose that they have slain all the young men the kings sons for Amnon only is dead for by the ‡ Heb. mouth appointment u Or by the command Heb. mouth put for command Num. 3. 16. of Absalom this hath been ‖ Or 〈◊〉 determined from the day that he forced his sister Tamar x It was resolved from that time in his Breast but the word of command was not then given to others for that would probably have hindred his design But all this he seems to have spoken from a probable conjecture rather than of certain knowledge as appers by the sequel 33 Now therefore let not my lord the king take the thing to heart to think that all the kings sons are dead for Amnon only is dead 34 But Absalom fled y He who had undertaken to defend his Servants flies for his own life And the young man that kept the watch lift up his eyes and looked and behold there came much people by the way of the hill side behind him z Behind the watch-man for it seems they did not come in the direct Road where the watchman looked for them but for some reason or fancy they had fetched a compass and come that way which he least expected them 35 And Jonadab said unto the king Behold the kings sons come ‡ as they servant said so Heb accordâ—… to the 〈◊〉 of thy 〈◊〉 it is 36 And it came to pass as soon as he had made an end of speaking that behold the kings sons came and lift up their voice and wept and the Heb. with a 〈◊〉 weeping 〈◊〉 king also and his servants wept ‡ very sore 37 ¶ But Absalom fled and went to Talmai Or Ammiâ—… the son of ‖ Ammihud king of Geshur â–ª His Mothers Father 2 Sam. 2. 3. that he might have present protection and sustenance from him and that by his mediation he might obtain his Fathers pardon and favour and David mourned for his son every day 38 So Absalom fled and went to Geshur and was there three years 39 And * 1 Sam. 24. 10. the soul of king David ‖ Or was consumed longed to go forth unto Absalom ‡ To wit to visit him or to send for him And thus this word the Soul is here understood partly from the Hebrew Verb which being of the Feminine Gender agrees not with David but with David's Soul and partly by comparing this with other places where the same Verb is used and the Soul expressed as Psal. 84. 3. and 119. 81. But as this supplement may seem too bold so this version seems not so well to agree with that Phrase of going out to Absalom for David neither desired nor intended to go out to Absalom but that Absalom should come home to him And these words may be and are otherwise rendred by the most ancient and remarkable Interpreters to this purpose And King David made an end of going out to wit in an Hostile manner as that Verb is oft used Gen. 14. 18. 2 Sam. 11. 1. against for so the Hebrew Particle El is oft used as
themselves and will not allow us any share in him let them therefore enjoy him alone and let us seek out a new King every man to his tents e An Expression of Contempt implying their Rejection of him that he was no more to be owned as their King but as a private Person as the Son of Iesse f Let us all desist from this unthankful Office of bringing the King back and go each to our homes that we may consider and then meet together to chuse a New King O Israel 2 So every man of Israel f i. e. The generality of those Israelites who were present went up from after David and followed Sheba the son of Bichri but the men of Judah clave unto their king from Jordan even to Jerusalem 3 ¶ And David came to his house at Jerusalem and the king took the ten women his * Chap. 15. 16. and 16. 22. concubines whom he had left to keep the house and put them in ‡ Heb. a house of ward ward g Partly because they had not vigorously Opposed Absaloms Lustful Desire as they should have done even with the hazard of their Lives and partly lest the sight of them should renew the Memory of Absalom's Filthiness and of their own and David's Reproach which it was fit to bury in perpetual Oblivion and partly because it might appear Incestuous to have to do with those who had been defiled by his own Son and partly because as David would not so it was not now convenient that any other man should have any Conjugal conversation with them and sed them but went not in unto them so they were ‡ Heb. bound shut up unto the day of their death ‡ Heb. in widowhood of life living in widowhood 4 ¶ Then said the king to Amasa ‡ Heb. Call Assemble me the men of Judah h And March in the Head of them as their General as I have promised thee Chap. 19. 13. within three days i Which he supposed Amasa having been their late General could easily do and the business required haste and be thou here present k Within that time to receive Orders and Instructions from me 5 So Amasa went to assemble the men of Judah but he tarried longer than the set time l Either because the people being wearied out by the late Civil War were not forward to Engage in another or because the Soldiers had more Affection to Ioaâ—… than to their new General to whose ill Conduct possibly they might impute their unsuccessfulness in the last Battel Or because Amasa for his own Interest might seek delays to render himself more necessary and useful to the King and to keep up his Honourable and Profitable Employment which is the common Policy of such Men. which he had appointed him 6 And David said to Abishai m Not to Ioab lest by this means he should recover his Place and Amasa be discontented and David's Fidelity in making good his Promise to Amasa be questioned Now shall Sheba the son of Bichri do us more harm than did Absalom take thou * Chap. 11. 11 thy lords servants n i. e. My Guards that attend upon my Person and the other Soldiers who are now present with me He speaks of himself in the Third Person as is very frequent For it is not probable he would now call Ioab his lord whom he had lately Deposed nor Amasa who had not yet taken actual Possession of his Place nor had the Command over the King's Guards and pursue after him lest he get him fenced cities and ‡ Heb. deliver himself from our eyes escape us 7 And there went out after him Joabs men o The remainders of Ioab's Army who were there present with whom also Ioab might go as a Reformade watching an opportunity to do what he designed and the * 〈…〉 Cherethites and the Pelethites p Of whom see on Chap. 8. 18. 〈◊〉 〈◊〉 the mighty men and they went out of Jerusalem to pursue after Sheba the son of 〈◊〉 8 When they were at the great stone which is in Gibeon Amasa went before them q Having gathered some Forces and given due Orders for the rest to follow him he returned to Ierusalem and by the Kings Command went after those mentioned ver 7. and being come up to them at the place where they waited for him he put himself into the Head of Ioab's men and the Cherâ—…thites and the Pelethites and such as he had brought along with him and Marched before them as their Chief and General and Joabs garment that he had put on was girded unto him r After the manner of Travellers and Soldiers and upon it a ‡ Heb Girdle or belt of a Sword girdle with a sword fastned upon his loins in the sheath thereof and as he went forth s To meet and Salute Amasa who was coming towards him to do him Honor. it fell out t Things having it is likely been so contrived by Ioab that upon the least Motion of his Body his Sword should drop out and he might take it up without raising Amasa's Suspition 9 And Joab said to Amasa Art thou in health my brother And Joab took Amasa by the beard u As the manner of Ancient times was when they kissed and saluted one another with the right hand to kiss him 10 But Amasa took no heed to the sword that was in Joabs hand x Which falling out as it seemed casually he supposed that Ioab intended onely to put it into its Scabbard and therefore took no care to defend himself against the stroke so he smote him therewith in the fifth rib y See on Chap. 2. 23. and shed out his bowels to the ground and ‡ Heb. doubled not his stroke strook him not again z He dispatched him at one stroke or gave him his Deaths Wound at the first blow and needed not to smite him again and he died so Joab a Who now boldly resumed his former Place and Marched in the Head of the Army It is not strange that Amasa's Soldiers did not fight to Revenge his Death partly because not many of them were yet come up but came by degrees as the following Verses â—…hew and partly because Ioab's Interest and Authority with the Military-men was very great especially with David's Guards who were here present and who had no kindness for Amasa as having been the General of the Rebellious Army and as they might think was not fit to be put into a Place of so great Power and Trust. and Abishai his brother pursued after Sheba the son of Bichri 11 And one of Joabs men b Left there on purpose to deliver the following Message stood by him and said He that favoureth Joab c He that would have Ioab to be General rather than such a Perfideous Rebel and Traytor as Amasa and he that is
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
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
most probable and they went to their master So the bands of Syria came no more f Either 1. In such a manner to wit in small Bands or Companies which might be Entrapped as these had been but their next Attempt was by an open and solemn War and a Conjunction of all their Forces which they still ridiculously conceited would be too hard for the King and Prophet and God of Israel notwithstanding their multiplied Experiences to the contrary Or 2. For some considerable time until the Terror of these Examples was got out of their minds into the land of Israel 24 ¶ And it came to pass after this that Benhadad king of Syria g He whom Ahab wickedly and foolishly spared 1 King 20. 42. who now comes to requite Ahab's kindness and to fulfil that Divine Prediction Benhadad was a name very frequent among the Kings of Syria 1 King 15. 18 c. and Chap. 13. 24. 2 King 13. 3 24. If not common to them all See Ier. 49. 27. Amos 1. 4. gathered all his host and went up and besieged Samaria 25 And there was a great famine in Samaria and behold they besieged it until an asses head was sold for fourscore pieces h Supposed to be Shekels and the common Shekel being valued at fifteen pence of English Money this amounts to five pounds A vast price especially for that which had on it so little Meat and that unwholsome and unclean by Law Levit. 11. 13. though necessity might seem to excuse their violation of that Law of silver and the fourth part of a kab i A measure containing 24 Eggs. of doves dung k Which they used not for Fire for he is speaking here onely of the scarcity of Food but for Food Which if it seem incredible it must be considered First That Famine hath constrained People to eat things as improper and unfit for nourishment as this as dry Leather and Mans Dung as is implied Isa. 36. 12. and affirmed by grave Historians Secondly That some Creatures do usually eat the Dung of others 3dly That Doves Dung though it be hotter than ordinary might in other respects be fitter for nourishment than other as being made of the best and purest Grains and having some moisture in it c. Fourthly That this Hebrew word being of an obscure and doubtful signification and no where else used may be and is by Learned Men otherwise rendred and understood either first of the Corn which is found in the Crops of Doves or secondly of the Guts and other inwards of Doves or rather thirdly of a sort of cicer or pease which in the Arabick Language which is near a kin to the Hebrew and from which many words are explained is called Doves Dung for this was a Food much in use amongst the poorer Israelites and was by all esteemed a very course Food and therefore fit to be joyned with an Asses head and a kab was the usual Measure of all sorts of Grains and Fruits of that sort for five pieces of silver 26 And as the king of Israel was passing by upon the wall l To give necessary order for the Defence of the City against Assaults and to see if the several Guards were watchful and diligent and if his directions were executed and to observe the motions of the Enemy there cried a woman unto him saying Help my lord O king 27 And he said ‖ Or Let 〈◊〉 the Lord save thee If the LORD do not help thee m Or let not God help thee as some both ancient and late Interpreters render the words So they are words of Impatience and Rage and a formal Curse wishing that God would not help her as he could not as Iosephus amongst others understand it which agrees too well with the Character of the Man an Infidel and Idolater and a wicked Man and at this time in a great Rage as appears from ver 31. Or they may be rendred thus No as this Hebrew Particle is sometimes used as Iob 20. 17. Psal. 34. 5. and 41. 2. and 50. 3. Prov. 3. 3 25. and 31. 4. let the Lord help thee So it may be taken Either First As a direction No do not cry to me but to God for help God help thee for I cannot Or rather Secondly As a prophane scoff No come not to me but go to him to whom Elisha directs you Pray to the Lord you see how ready he is to help you by his suffering you to come to this extremity wait upon God for relief as Elisha adviseth me but I will wait no longer for him ver 33. and I will take a course with Elisha for thus abusing both me and my people with vain hopes Or thus the Lord on whom forsooth thou and I are commanded to wait for help will not help thee as he could easily do and would do if he were so good as Elisha pretends whence then shall I help thee whence shall I help thee out of the barn-floor or out of the wine-press n Dost thou ask of me Corn or Wine which I want for my self 28 And the king said unto her What aileth thee And she answered This woman said unto me Give thy son that we may eat him to day and we will eat my son to morrow 29 So * Deut. 28. 53 57. we boiled my son and did eat him o A dreadful Judgment threatned to them in case of their Apostacy Deut. 28. 56 57. in which they were now deeply plunged Compare Ezek. 5. 10. and I said unto her on the ‡ Heb. 〈◊〉 next day Give thy son that we may eat him and she hath hid her son p Either that she might eat him alone or rather that she might save him from Death her Bowels yearning towards him and her hunger being in great measure satisfied 30 ¶ And it came to pass when the king heard the words of the woman that he rent his clothes q Partly in Grief for such an horrid Fact and partly through Indignation at the Prophet ver 31. and he passed by upon the wall and the people r Who were in great numbers upon the Wall either to defend the City or rather to seek for relief from the Soldiers for whose Provisions the King doubtless took special care as it was necessary for the preservation of the place looked and behold he had sackcloth within upon his flesh s Under his inner Garments in token of his sorrow and with a pretence of humiliation which he would shew by outward signs as his Father Ahab had done not without some advantage to himself 1 King 21. 27 28 29. 31 Then he said * Ruth 1. 17. God do so and more also to me if the head of Elisha the son of Shaphat shall stand on him this day t If I do not this day take his head and life This wretched and partial Prince overlooks his own great and various sins and
being seventy persons were with the great men of the city which brought them up 7 And it came to pass when the letter came to them that they took the kings sons and slew seventy persons Iehu justly required this because the Sovereign and most Righteous Lord of all mens lives commanded it but the Samaritans wickedly obeyed it because they destroyeâ—… persons in a great measure innocent meerly out of slavish fear and without any knowledge of or regard to Gods command and put their heads in baskets and sent him them to Jezreel 8 ¶ And there came a messenger and told him saying They have brought the heads of the kings sons And he said Lay ye them in two heaps at the entring in of the gate n The place of Judicature to signify that this was an act of Justice and of Gods Righteous Judgment and the place of greatest concourse where people went out of the City and came into it and whither they resorted for Judgment and other occasions that all men might behold this dreadful spectacle of Divine vengeance upon Ahab's Family and thereby might justify Iehu's cause and proceedings until the morning 9 And it came to pass in the morning that he went out and stood and said to all the people o Either First To the promiscuous multitude met there to gaze upon this sad and strange spectacle So the sense is Be not you troubled nor affrighted with these unusual and dismal occurrences if any thing be amiss in these actions I do here publickly and solemnly acquit you as Righteous and Innocent do not you therefore fear any vengeance from God or men for it if there be any guilt it is in me and in those who cut off these heads Or Secondly To those who cut off and brought the heads for the same persons did both and were here present as Iehu commanded them v. 6. to them he speaks in the audience of all the people or by all the people may be meant all those who brought the Heads and were there waiting for Iehu according to his order So the Speech is in part Ironical to this purpose You are Righteous in your own eyes and you look upon me as a Traitor and Rebel and Murderer because I have risen against and slain my Master which I acknowledge I have done But if I am guilty you are not innocent and therefore cannot accuse me for I have killed one but you a great number This explication seems probable onely the Hebrew word ham being generally used of the common people may seem not so fitly to agree to these Rulers and great Men who had brought the Heads and that expression to all the people implies that Iehu did not direct his Speech to some particular persons but to the whole Body of the people then present whom he clears from all blame and to whom he appeals as Witnesses between him and these persons Ye be righteous behold I conspired against my master and slew him but ‡ Heb. anâ—… who slew all these 10 Know now that there shall fall unto the earth nothing of the word of the LORD which the LORD spake p But the truth is neither I nor they are to be blamed nor you that assisted and encouraged me herein for this is not mans work but Gods and done by his command concerning the house of Ahab for the LORD hath done that which he spake * 1 Kin. 21. 29 ‡ Heb. by the hand of by his servant Elijah q Whom he mentions rather than Elisha partly because Elijah was now dead and therefore his â—…me and memory was more Sacred than Elisha's who was yet alive this being the common humour and folly of Mankind to value and honour those that are dead whom they contemned whilst they lived and partly because Elijah's Prophecy was known and publick and famous when Elisha's was delivered in a corner and that not from his own mouth but by one of the Sons of the Prophets 11 So Jehu slew all that remained of the house of Ahab in Jezreel and all his great men r Whom he had advanced and made Great in Wealth or Honour and Quality who had been partners with him in his sins and who were likely to be avenged of his death and his ‖ Or acquaintance kinsfolks and his priests s His Domestick Priests which had waited upon Ahab and Iezabel in their Idolatrous services and were fed at the Kings Table Compare 1 King 18. 19. Or his chief officers of State as that word is sometimes used Of which see 2 Sam. 8. 18. compare with 1 Chron. 18. 17. Obj. These were included in his great men mentioned before Answ. Yet may they well be mentioned apart as a distinct and the most eminent sort of them until he left him none remaining t To wit in that place and Kingdom for he did leave some of the Royal Seed of Iudah Chap. 11. 1 2. 12 And he arose and departed and came to Samaria And as he was at the ‡ Heb. House of Shepherds binding sheep shearing house u Where they used to shear Sheep and then to Feast after their manner 1 Sam. 25. 36. 2 Sam. 13. 23. Or this may be the name of a Place Beth-heked of the shepherds or Beth-heked-rohim in the way 13 Jehu ‡ Heb. found met with the brethren x Not strictly so for they were killed before this 2 Chron. 21. 17. but his brethrens sons as they are called 2 Chron. 22. 8. or others of his near kinsmen such being oft called brethren in Scripture as Gen. 13. 8. of Ahaziah king of Judah and said Who are ye And they answered We are the brethren of Ahaziah and we go down ‡ Heb. to the peace of c. to salute the children of the king and the children of the queen 14 And he said Take them alive And they took them alive and slew them y Partly in compliance with God's Command Chap. 9. 8. for these were of the House of Ahab by the Mothers-side Chap. 8. 18. and partly that they might neither claim the Kingdom of Israel in Right of their Grandmother as they might well have done if God had not given it to Iehu nor Revenge the Deaths of their near Relations at the pit of the shearing-house z Where he intended to Bury them even two and forty men neither left he any of them 15 And when he was departed thence he ‡ lighted on Jehonadab the son of Rechab a A Kenite 1 Chron. 2. 55. and a man of singular Prudence and Piety as appears from this History and from Ier. 35. 6. coming Heb. found to meet him b To Congratulate with him for the Destruction of that wicked Family and to encourage and advise him to proceed in fulfilling the Will of God Revealed to him and he ‡ Heb. blessed saluted him c Iehu saluted Iehonadab and
the baseness and cowardise of their King but meerly from the Righteous and Dreadful Judgment of God who was now resolved to reckon with them for their filthy Apostacy are they not written in the book of the chronicles of the kings of Israel 9 And Jehoahaz slept with his fathers and they buried him in Samaria and Joash his son reigned in his stead 10 ¶ In the thirty and seventh year of Joash king of Judah o By which compared with v. 1. it may be gathered that Iehoahaz had two or three Years before his death made his Son Iehoash King with him which is very probable because he was perpetually in the state of War and consequently in danger of an untimely death and because he was a Man of valour as is implied here ver 12. and declared 2 Chron 25. began Jehoash the son of Jehoahaz to reign over Israel in Samaria and reigned sixteen years 11 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nabat who made Israel sin but he walked therein 12 And the rest of the acts of Joash and all that he did and his might wherewith he fought against Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 13 And Joash slept with his fathers and Jeroboam sat upon his throne and Joash was buried in Samaria with the kings of Israel 14 ¶ Now Elisha was fallen sick of his sickness whereof he died and Joash the king of Israel came down unto him and wept over his face p Noâ—… for any true Love and Respect to him for then he would have followed his counsel in forsaking the Calves and returning to the Lord but for his own and the Kingdoms inestimable loss in him and said O my father my father the chariot of Israel and the horsemen thereof q See 2 King 2. 12. 15 And Elisha said unto him Take bow and arrows And he took unto him bow and arrows 16 And he said to the king of Israel ‡ Heb. Make thine hand to ride Put thine hand upon the bow And he put his hand upon it and Elisha put his hands upon the kings hands 17 And he said Open the window east-ward r Either towards Syria which lay North-East-ward from the Land of Israel or towards the Israelites Land beyond Iordan which lay East-ward from Canaan and which was now possessed by the Syrians Either way this Arrow is shot against the Syrians as a token what God intended to do against them and he opened it Then Elisha said Shoot and he shot And he said The arrow of the LORDS deliverance and the arrow of deliverance from Syria for thou shalt smite the Syrians in Aphek s Not in the City but in the Territory of it where it seems there was a great Battel to be fought between the Israelites and Syrians Of Aphek see 1 Sam. 4. 1. and 29. 1 1 King 20. 30. though it is possible there might be several Cities of that name Or as in Aphek i. e. thou shalt smite them as they were smitten in the City and Territory of Aphek i. e. utterly destroy them See 1 King 20. 26 29 30. the Particle as being oft understood as hath been formerly and frequently proved till thou have consumed them t i. e. The Syrians not all that people but their Armies or at least that which was to be at Aphek where a dreadful Battel was to be fought Or if this be meant of all the Syrian Armies this is to be understood conditionally if he did not hinder it by his unbelief or neglect signified in the following Verses 18 And he said Take the arrows and he took them And he said unto the king of Israel Smite upon the ground u The former sign portended Victory and this was to declare the number of the Victories and he smote thrice and stayed 19 And the man of God was wroth with him and said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice x Quest. Wherein was Iehoash his fault or why was the Propher angry with him Ans. The Prophet himself did not yet know how many Victories Iehoash should obtain against the Syrians but God had signified to him that he should learn that by the number of the Kings strokes And he was angry with him not simply because he smote onely thrice but because by his unbelief and Idolatry he provoked God so to over-rule his heart and hand that he should smite but thrice which was a token that God would assist him no further Although his smiting but thrice might proceed either from his unbelief or negligence For by the former sign and the Prophets Comment upon it he might clearly perceive that this also was intended as a sign of his success against the Syrians and therefore he ought to have done it frequently and vehemently 20 ¶ And Elisha died and they buried him y In or near Samaria and the bands of the Moabites invaded the land at the coming in of the year z In the Spring when the Fruits of the Earth grew ripe 21 And it came to pass as they were burying Or were about to bury as that Particle is oft used in the Hebrew Tongue a man that behold they spied a band of men a Coming towards them but at some distance and they cast the man into the sepulchre of Elisha b Not daring to carry the dead Corps further to the place appointed for his burial they made use of the next burying-place where Elisha was buried and there they removed some Stone or opened some Door and hastily flung down their dead Corps there and when the man c i. e. The mans dead Body or the Coffin in which he was put ‡ Heb. went down was let down and touched the bones of Elisha d Which might easily be the Coffin and Linen in which Elisha's Body was put and the Flesh of his Body being now consumed for this was some considerable time after his death he revived and stood up on his feet e Which Miracle God wrought there partly to do honour to that great Prophet and that by this Seal he might confirm his Doctrine and thereby confute the false Doctrine and Worship of the Israelites partly to strengthen the Faith of Ioash and of the Israelites in his promise of their success against the Syrians and partly in the midst of all their Calamities to comfort such Israelites as were Elisha's followers with the hopes of that Eternal life whereof this was a manifest pledge and to awaken the rest of that people to a due care and preparation for it 22 ¶ But Hazael king of Syria oppressed Israel all the days of Jehoahaz 23 And the LORD was gracious unto them and
and †〈◊〉 set a 〈◊〉 upon the land put the land to a tribute k To wit a Yearly Tribute whereby they should acknowledge him to be their Superior and for which he would be their Protector when they needed his help of an hundred talents of silver and a talent of gold 34 And Pharaoh-nechoh made Eliakim the son of Josiah l Whom he perceived to be of a more mild and peaceable disposition king in the room of Josiah his father and turned his name to * Matt. 1. 11. called Ioâ—…im Jehoiakim m Because the giving of Names was accounted an act and sign of Dominion which therefore Parents did to their Children and Conquerors to their Vassals or Tributaries Compare Chap. 24. 17. Dan. 1. 7. and took Jehoahaz away n Partly as a Punishment for him and partly that he might give no disturbance to his Brother and he came to Egypt and died there 35 And Jehoiakim gave the silver and the gold to Pharaoh but he taxed the land to give the money according to the ‡ Heb. mouth commandment of Pharaoh he exacted the silver and the gold of the people of the land of every one according to his taxation to give it unto Pharaoh-nechoh 36 ¶ Jehoiakim was twenty and five years old when he began to reign o Either 1. When he began to Reign alone and with full Power or after Iehoahaz his Death till which the people would not disown him whom they had Anointed King which was esteemed a great tie 2 Sam. 19. 10. nor own or accept Iehojakim as their King but only as his Brothers Vice-roy though Pharaoh had by violence forced him upon them And so Iehoahaz might be his Elder Brother and the same who is called Iohanan and is first mentioned as the eldest son 1 Chron. 3. 15. though he may be placed first not in regard of his Birth but of his Dignity the Crown being first put upon his Head Or 2. When he was first set up by Pharaoh and so this was the Elder Brother though by popular Violence put by his Right See on ver 31. and he reigned eleven years in Jerusalem and his mothers name was Zebudah the daughter of Pedaiah of Rumah 37 And he did that which was evil in the sight of the LORD p By Idolatry the Oppression of his People and the Persecution of the Prophets and other good men Ier. 26. 20. Ezek. 19. 5 6 7. according to all that his fathers had done CHAP. XXIV IN * 2 〈◊〉 〈◊〉 his days a i. e. In Iehoiakim's Reign in the end of his third Year Dan. 1. 1. or the beginning of his Fourth Ier. 25. 1. Nebuchadnezzar king of Babylon b The son of Nabopolassar who quite subdued the Assyrian first his Lord and then his Competitor and made himself Absolute Monarch of all those parts of the World came up c To wit against Iehoiakim as the Friend and Confederate of Pharaoh whose Forces he had lately Conquered Ier. 46. 2. and Jehoiakim became his servant three years then he turned and rebelled against him d By the instigation of the Egyptian who threatned him if he did not Rebel and promised him his utmost Assistance if he did 2 And the LORD sent against him bands of the Caldees and bands of the Syrians and bands of the Moabites and bands of the children of Ammon e For Nebuchadnezzar's Army was made up of several Nations who were willing to Fight under the Banner of such a Puissant and Victorious Emperor and sent them against Judah to destroy it * Chap. 〈◊〉 and 23. 〈◊〉 according to the word of the LORD which he spake ‡ Heb. by the hand oâ—… by his servants the prophets 3 Surely at the commandment of the LORD came this upon Judah to remove them out of his sight for * Chap. 〈◊〉 and 2â—… 〈◊〉 the sins of Manasseh f Properly and directly for their own sins and occasionally for the sins of Manasseh which had never been charged upon them if they had not made them their own by their impenitency for them and repetition of them according to all that he did 4 And also for * Chap. 〈◊〉 the innocent blood g To wit of those Prophets and Saints who either reproved or would not comply with his Idolatrous Worship that he shed for he filled Jerusalem with innocent blood ‡ Heb. 〈◊〉 God 〈◊〉 not 〈◊〉 or â—…e â—…rable 〈◊〉 which the LORD would not pardon 5 ¶ Now the rest of the acts of Jehoiakim and all that he did are they not written in the book of the chronicles of the kings of Judah 6 So Jehoiakim slept with his fathers and Jehoiachin h Called also Iechoniah 1 Chron. 3. 16. as Iehojakim also was by comparing this with Matt. 1. 11. and in way of contempt Choniah Ier. 22. 24. his son reigned in his stead 7 And the king of Egypt came not again any more out of his land i To wit in this Kings days nor until Zedekiah's time Ier. 37. 6 7. nor to any purpose He could not now come out to Protect the King of Iudah being scarce able to defend his own Kingdom for * Jer. 4â—… â—… the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt 8 ¶ Jehoiachin was eighteen years old when he began to reigh k Object He was then but Eight years old 2 Chron. 36. 9. Answ. 1. Both are true in his Eighth Year he began to Reign with his Father who made him King with him as divers other Kings of Israel and Iudah had done in the like times of trouble and in his Eighteenth Year he Reigned alone 2. He is called a son of eight years when he began to reign 2 Chron. 36. 9. because this was the Eighth Year not of his Age but of the Babylonish Captivity or Bondage under which both he and his Father had been just so long for it began in the Fourth Year of Iehojakim as it is affirmed Ier. 25. 1. and continued all his Reign which lasted Eleven Years Chap. 23. 36. and so the First Year of Iehojakim was precisely the Eighth Year of that Captivity And this is certain That the Years of Kings mentioned in Scripture are not always accounted from the beginning of their Age but from some other Remarkable Time or thing thus Saul when at Man's Estate is called the son of one year 1 Sam. 13. 1. of which see my notes there and Ahaziah whose Father lived onely Forty Years 2 Chron. 21. 20. is called a son of forty and two years when he began to reign 2 Chron. 22. 2. because that was the Forty and second Year of the Reign of Omri's Family as most think And therefore it cannot seem strange if the Years of this King be computed not from liis Birth but from the beginning of so great
lest the Angel in the mean time should destroy Ierusalem for the prevention whereof he thought it most proper to continue to worship God in that place which he had consecrated by his special Presence and gracious Acceptance CHAP. XXII 1 TThen David said a Partly by his Observation of this gracious and glorious Appearance of God and his Command to erect an Altar and his Acceptance of a Sacrifice offered in this place and partly by the Instinct and Direction of Gods Spirit by which as he is said to have had the pattern of the house porch altar c. 1 Chron. 28. 11 12 19. so doubtless he was also instructed as to the place where the House should be built * Deut. 12. 5. 2 Sam. 24. 18. This is the house of the LORD God b This is the place appointed by God for the building of his Temple and Altar and this is the altar of burnt-offering for Israel 2 And David commanded to gather together the strangers that were in the land of Israel c The same persons whom Solomon afterwards employed in the same Work of which see 1 King 5. 15. compared with 1 King 9. 20 21. and he set masons to hew wrought stones d Wherein he could not do much being prevented by death but Solomon carried on and perfected what David had begun to build the house of God 3 And David prepared iron in abundance for the nails for the doors of the gates and for the joynings e To be used together with melted Lead for the joyning of thâ—…se great and square Stones together and brass in abundance without weight 4 Also cedar-trees in abundance for the Zidonians and they of Tyre brought much cedar-wood to David 5 And David said f Within himself or in his own thoughts * Ca. 2â—… 1. Solomon my son is young and tender g And therefore through youthful Vanity and Folly and Unsettledness may not use that Care and Consideration and Diligence in making such Provisions as this great Work requires Of Solomons â—…ge see 1 King 3. 7. and the house that is to be built for the LORD must be exceeding magnifical of fame and of glory throughout all countries I will therefore now make preparation for it So David prepared abundantly before his death 6 Then he called for Solomon his son and charged him to build an house for the LORD God of Israel 7 And David said to Solomon My son as for me * â—… Sam. 〈◊〉 it was in my mind to build an house * 〈◊〉 12â—… â—… 11. unto the name of the LORD my God 8 But the word of the LORD came to me saying * Ch 〈◊〉 1 King 5. â—… Thou hast shed blood abundantly and hast made great wars thou shalt not build an house unto my name because thou hast shed much blood upon the earth h Not that Wars either now are or then were simply Unlawful or that David sinned in shedding the Blood of War for it is manifest that Davids Wars were undertaken by Gods Command or with his Leave and were attended with his Blessing but partly because Davids Military Employments did for a good while fill his Head and Hands and gave him no leisure for Temple Work and principally for mystical Sgnification to teach us that the Church whereof the Temple was a manifest and illustrious Type should be built by Christ the Prince of Peace Isa. 9. 6. and that it should be gathered and built up not by might or power or by force of Arms but by Gods Spirit Zech. 4. 6. and by the preaching of the Gospel of Peace in my sight i Which I have taken particular notice of And this expression may possibly be added in reference to Uriah and the rest of the Israelites who were slain at the Siege of Rabbah by Davids contrivance which peradventure David had in his Eye Psal. 51. 4. where David confessing this Sin useth this very Expression I have done this evil in thy sight 9 Behold a son shall be born to thee who shall be a man of rest and I will give him rest from all his enemies round about for his name shall be ‖ 〈◊〉 〈◊〉 〈◊〉 Solomon and I will give peace and quietness unto Israel in his days 10 * 2 Sam. 〈◊〉 1 Kiâ—… â—… â—… Ch. 1â—… 〈◊〉 He shall build an house for my name and he shall be my son and I will be his father and I will establish the throne of his kingdom over Israel for ever k Of this see my Notes on 2 Sam. 7. 13. 11 Now my son the LORD be with thee and prosper thou l Go on prosperously in carrying on this Work Or the Lord give thee that Rest and Prosperity which is necessary for it and build the house of the LORD thy God as he hath said of thee 12 Onely the LORD give thee wisdom and understanding and give thee charge concerning Israel m i. e Give thee Instructions or Direction rightly to manage and rule his People Israel Or and set thee over Israel as the Syriack renders it whom the Arabick follows Or when as the Hebrew vaâ—… is oft used he shall set thee over Israel i. e. when thou shalt be King for then Solomon would need this Wisdom for which therefore he prayeth 1 King 3. 9. that thou mayest keep the Law of the LORD thy God 13 Then shalt thou prosper if thou takest heed to fulfill the statutes and judgments which the LORD charged Moses with concerning Israel Be strong and of good courage dread not nor be dismayed 14 Now behold ‖ Or iâ—… my poâ—… in my trouble n This he alledgeth as a Reason why he could do no more because of the many Troubles and Wars both Foraign and Civil whereby much of his Treasures was exhausted I have prepared for the house of the LORD an hundred thousand talents of gold o A Talent of Gold in the first constitution was 3000 Shekels as may be gathered from Exod. 38. 24 25 26. and so this amounts to a very vast Sum yet not Impossible for David to get considering how many and great Conquests he made and what vast Spoils and Presents he got and that he endeavoured by all just and honourable ways to get as much as he could not out of Covetousness or for his own Ends 〈◊〉 meerly out of Zeal for Gods House And whereas some object that this quantity of Gold and Silver was sufficient though the whole Fabrick of the Temple had consisted of Massy Gold and Silver it is to be considered that all this Treasure was not spent upon the Materials of the Temple but a very great part of it upon the Workmen which were nigh 200000 whereof a great number were Officers which being employed for so long time together would exhaust a considerable part of it and what was not employed in the building of the Temple was laid up in the
very People will prove degenerate 19 And give unto Solomon my son a perfect heart to keep thy commandments thy testimonies and thy statutes and to do all these things and to build the palace for the which I have made provision t By purchasing the Place 1 Chron. 21. and providing for the Expences of the Work 20 And David said to all the congregation Now bless the LORD your God And all the congregation blessed the LORD God of their fathers and bowed down their heads and worshipped the LORD and the king u The Lord with Religious and the King with Civil Worship as it is evident 21 And they sacrificed sacrifices unto the LORD x Before the Ark which was there and offered burnt-offerings unto the LORD on the morrow after that day even a thousand bullocks a thousand rams and a thousand lambs with their drink-offerings and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel to praise God in their Names to procure Gods Presence and Blessing for them all Or 2. so many that the Feasts which after the manner were made of the remainders of the Sacrifices were abundantly sufficient for all the Israelites which were then present and desired to partake of them or for all the Governours of Israel there assembled who may well pasâ—… under the name of all Israel because they represented them all 22 And did eat and drink before the LORD z i. e. Before the Ark in Courts or Places as near to it as they conveniently could Or as in Gods Presence in a Solemn and Religious manner praising God for this great Mercy and begging his Blessing upon this great Affair on that day with great gladness and they made Solomon the son of David king the second time a This is called the second time in reference to the first time which was either 1. when he was made King during Adonijahs Conspiracy of which see 1 King 1. 34 c. And so this was done after Davids death and not upon that day when this Feasting and Solemnity lasted as the words at first view seem to insinuate this being related in the same verse and immediately after the Relation of the Feast But there are Examples of things done at distant times put together in one verse as Act 7. 15. So Iacob went down into Egypt and died he and our Fathers i. e first he and afterward our Fathers So here They did eat on that day with great gladness and afterward they made Solomon king the second time And this Opinion seems to be confirmed by the following Passages in which it is related that at this same time they anointed Zadok to be Priest and that Solomon was King instead of David and that all Israel and all Davids sons submitted to him All which was not done till after Davids death as may be gathered by comparing this with 1 King 1. 2. or 2. in 1 Chron. 23. 1. where it is said that David made Solomon his Son King over Israel i. e. he declared him his Successor And so this second time was during Davids Life And what David had more privately declared ch 23. he now more solemnly owns in this great and general Assembly in which by Davids Order and the Consent of all that Assembly Solomon was anointed King i. e. to be King after his Fathers death And this Opinion the Text seems most to favour For it is said And they made Solomon King c. they who That must be fetched out of the foregoing Words and Verses they who did eat and drink before the Lord on that day with great gladness as it is here said and then immediately it follows and that with a copulative conjunction and they made Solomon King c. which without violence cannot be pulled away from the foregoing Words And therefore they must be David and all the Congregation who were then present v. 20. of whom it is said they sacrificed c. v. 21. and they did eat c. and they made Solomon c. The great Objection against this Opinion is that they anointed Zadok to be Priest at this time which was not done till after Davids death for till then Abiathar â—…s not thrust out from being Priest c. 1 King 2. 26 27. This indeed is a difficulty but not insoluble It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion and that there seems to be something more than ordinary in Zadoks case for although Abiathar was properly the Highpriest yet Zadok seems after a sort to be joyned in Commission with him as we see 2 Sam. 15. 29. 19. 11. and it is expresly said Zadok and Abiathar were Priests 2 Sam. 20. 25. and 1 King 4. 4. And it may be further considered that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture Possibly he was unsatisfied with this Design of translating the Crown to Solomon and did now secretly favour Adoniâ—…ahs Person and Right which afterward he did more openly defend Which being known to David by information might induce him and the Princes who favoured Solomon to take this course Which they might the more willingly do in consideration of that Divine Threatning 1 Sam. 2. 31 c. of translating the Priesthood from Ithamars and Elis House of which Abiathar was to Eleazars Line to which it had been promised to perpetuity Numb 25. 13. of which Line Zadok was And they might judge this a sit Season or might be directed by God at this time to execute that Threatning to the one and promise to the other Family And yet this Action of theirs in anointing Zadok did not as I suppose actually constitute him High-priest but onely settled the Reversion of it upon him and his Line after Abiathars death Even as Davids making Solomon king ch 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom but onely gave him a Right to it in Reversion after the present Kings death as Samuels anointing of David 1 Sam. 16. had done to David before him Hence notwithstanding this Anointing Abiathar continued to exercise his Office till Solomon thrust him out 1 King 2. 27 and even after he was removed from the Execution of his Office yet he was reputed the Priest till he died being so called 1 King 4. 4. And this I hope may in some sort resolve that difficulty For the other Arguments they seem not considerable For as for what follows v. 23 24 25. Then Solomon sat on the Throne c. that indeed seems to belong to the time after Davids death being sufficiently â—…eparated from this 22d verse and not so knit to the foregoing Words as those words and they made Solomon King c. are And for the particle then that is
of Azariah v. 1. who was also called by his Fathers Name Obed. Or Obed may be here put patronymically for the son of Obed as David is put for Christ the Son of David Ier. 30. 9. and elsewhere and Moses for the Sons of Moses Psal. 90. Title Or here is an Ellipses of the Relative Word of which there are many Instances both in saâ—…red and profane Authors as 2 Saâ—… 21. 19. the Brother of Golâ—…ah Mat. 4. 21. Iohn the Son of Zebecke Luk. 24. 10. Mary the Mother of Iames by comparing Mark. 15. 40. Ioh. 19. 25. Mary the Wife of Cleopas and many other places And so this place may be thus read When Asa heard these words even the Prophecy of the Son of Oded the Prophet And this Ellipsis is the more easie and tolerable because this Defect might be well enough understood and supplyed out of v. 1. Though some understand this to be another Prophecy of Oded the Father which is not here expressed which Azariah his Son repeated to them for the confirmation of his own Prophecy he took courage n For it required great Courage to put away all the Idols to which so great a number of his People were to this day addicted and among others Maâ—…hah the Queen his Mother whom for this reason he deposed 1 King 15. 13. and put away the †Heb. 〈◊〉 〈◊〉 abominable idols out of all the land of Judah and Benjamin and out of the cities which he had taken o To wit Abijah his Father which was easily understood from ch 13. 19. Or which had been taken the active word being oft so used impersonally for the passive as Hebricians know from mount Ephraim and renewed the altar of the LORD p Which had been either decayed through Age and long Use of it or broken by his Idolatrous Mothers means Or he consecrated or dedicated the Altar c. which possibly had been polluted by Idolaters and now needed some purification that was before the porch of the LORD 9 And he gathered all Judah and Benjamin and * 〈◊〉 16. the strangers with them out of Ephraim and Manasseh and out of Simeon q Which Tribe though they had their Inheritance out of the Portion of Judah did for the generality of them Revolt to Jeroboam with the other Tribes as appears from many passages of Scripture Which they might conveniently do because their Portion bordered as on one side upon that of Judah so on the other side upon that of Dan and therefore might indifferently joyn with the one or other as they saw fit for they fell to him r To wit from the King of Israel out of Israel in abundance when they saw that the LORD his God was with him 10 So they gathered themselves together at Jerusalem in the third month s To wit of the Sacred Year in which the Feast of Weeks or of Pentecost fell Of which see Exod. 23. 16. Deut. 16. 9. in the fifteenth year of the reign of Asa t Asa had Peace but ten years ch 14. 1. After which probably there were some Bickerings and Skirmishes which seem to have been composed And after that Zerah comes against him and is discomfited Upon this great Success many of the Israelites fall to him and in his 15th year he calls this Assembly 11 And they offered unto the LORD †〈◊〉 â—… 〈◊〉 〈◊〉 the same time of the spoil which they had brought u Taken from Zerah and his Complices ch 14. 13 c. seven hundred oxen and seven thousand sheep 12 And they entred into a covenant x They engaged themselves by a serious and solemn Covenant before the Lord and this great Assembly to seek the LORD God of their fathers with all their heart and with all their soul. 13 That whosoever would not seek the LORD God of Israel y Whosoever should obstinately refuse to pay unto God that Solemn Worship which he required at his Temple in Jerusalem or should disown God or serve other gods * 〈◊〉 1â—… â—… 〈◊〉 should be put to death z By vertue of all those Laws which command that such persons should be cut off and in pursuance of that Law Deut. 17. 2. Compare Heb. 10. 28. whether small or great whether man or woman 14 And they sware unto the LORD with a loud voice and with shouting and with trumpets and with cornets 15 And all Judah ‖ i. e. A great number of the People as such general Expressions are frequently understood for none doubt but there were many Dissemblers and ungodly men at this time among them rejoyced at the oath for they had sworn with all their heart and sought him with their whole desire and he was found of them and the LORD gave them rest round about 16 And also concerning * 〈◊〉 1â—… 13. Maachah †〈◊〉 〈◊〉 the mother of Asa the king he removed her from being queen because she had made an †Of this and the following Verses see on 1 King 15. 2 10 14 15. idol in a grove and Asa cut down her Idol and stamped it and burnt it at the brook Kidron 17 But the high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his days 18 And he brought into the house of God the things that his father had dedicated and that he himself had dedicated silver and gold and vessels 19 And there was no more war unto the five and thirtieth year of the reign of Asa * For though there were continual Skirmishes between Asa and Baasha and their People all their days 1 King 15. 16. yet it did not break forth into an open War till Asa's 35th year i. e. till that was ended But how this 35th year is to be computed see the Note on ch 16. 1. CHAP. XVI 1 IN the six and thirtieth year of the reign of Asa a Or of the Kingdom of Asa i. e. of the Kingdom of Judah which was now Asa's Kingdom or from the time of the division of the two Kingdoms Rehoboam reigned 17 years ch 12. 13. Abijah 3 years ch 13. 2. Asa had now reigned 15 years ch 15. 10. all which put together make up the 35 years mentioned ch 15. 19. And in the next year Baasha wars against him and the ground of War was the defection of many of his Subjects to Asa ch 15. 9. whom Asa endeavours to engage together with his own Subjects by an Oath and a Covenant to be true and faithful to God and consequently to himself which was done in his 15th year ch 15. 9 10. and therefore in his 16th year called here the 36th year of hâ—…s Kingdom he commenceth an open War against him If it be objected that the Reign or Kingdom of Asa is otherwise understood of the time of Asa's personal Reign as I may call it ch 15. 10. The Answer is obvious that there are
when they are diminished and destroyed the king is very much weakned and endangered by it and thy children and thy wives r Whose Lives shall go for the Lives of thy Brethren v. 4. and all thy goods 15 And thou shalt have great sickness by disease of thy bowels until thy bowels fall out by reason of the sickness day by day s i. e. From day to day continually Or year upon year i. e one year after another or for the space of two years as the Event shews v. 19. Heb. days upon dâ—…ys Days are oft put for a year as Exod. 13. 10. Levit. 25. 29. Numb 9. 22. Iudg. 17. 10. 1 Sam. 1. 3. 27. 7. Amos 4. 4. 16 Moreover the LORD stirred up against Jehoram the spirit of the Philistins t A People fully subdued and dispirited but God now raiseth their Spirits and Courage to do his Work and of the Arabians that were near the Ethiopians u Heb. near the Cushites i. e. Either the Ethiopians from whom they were parted onely by the Red Sea each dwelling upon the opposite Shores of it Or rather a People in Arabia frequently mentioned in Scripture and so called either for their likeness in Colour and Complexion to the Ethiopians properly so called or because the one of these People were a Colony of the other But the Ethiopians above Egypt were far enough from these other Arabians being separated from them by the Red Sea 17 And they came up into Judah and brake into it and †Heb. carried captive carried away all the substance that was found in the kings house and his sons also and his wives x Whom also they slew ch 22. 1. except Ahaziah and Athaliah who possibly were hidden in some secret and safe Place so that there was never a son left him save ‖ Or Ahaziah Ch. 22. 1. Or Azariah Ch. 22. 6. Jehoahaz y Called also Ahaziah which signifies the very same thing with â—…ehoahaz and Azariah ch 22. 6. whose signification is near akin to the other all signifying Gods taking or helping of him the youngest of his sons 18 And after all this the LORD smote him in his bowels with an incurable diseaâ—…e 19 And it came to pass that in process of time after the end of two years his bowels fell out by reason of his sickness so he died of sore diseases and his people made no burning for him like the * Ch 6. 14. burning of his fathers 20 Thirty and two years old was he when he began to reign and he reigned in Jerusalem eight years and departed z Heb. went to wit the way of all the Earth as it is more fully expressed Ios. 23. 14. Or to the land of darkness as Iob 10. 21 22. Or to his long home Eccles. 12. 5. Or went away to wit out of this World as this Word is used Iob 14. 20. Eccles. 5. 15. 6. 4. there being many such Words and Phrases used concerning death in the Old and New Testament signifying that death is not an Annihilation but onely a Translation into another Place and State See Gen. 15. 15. Philip. 1. 23. ‖ Heb. without desire which may belong either 1. to himself he had no desire of living longer nor any pleasure in Life but was heartily weary of it through his excedive Pains Or rather 2. to his People who did not desire that he should live longer but oft and heartily wished that he had died sooner Which contempt of him they shewed both by making no burning for him as they used to do for Good and Landable Kings ch 16. 14. and by denying him burial among the Kings as it here follows Desire is here put for a person or thing whose life or continuance is desireable or desired by others as Isa. 2. 16. Ezek. 24. 16 18 21 25. Dan. 9. 23. 10. 11 19. And this is an emphatical Expression because it is usual with Men to desire the deaths of some persons whom afterward they lament and heartily wish that they were alive again as they may have cause to do But for this ungodly and unhappy Prince his People did not onely in his life time wish his Death but afterwards they did not repent of those desires nor wish him alive again but rejoyced that they were delivered from so great a Plague as he was to them †〈…〉 without being desired howbeit they buried him in the city of David but not in the sepulchre of the kings CHAP. XXII 1 ANd the inhabitants of Jerusalem made * â—… Kin. 〈◊〉 24 c. Ahaziah his youngest son king in his stead for the band of men that came with the Arabians a Either 1. A cruel fort of Men who came along wich the Arabians and therefore slew those whom the Arabians had spared and onely carried into Captivity Or 2 The Philistins who did accompany the Arabians in this Expedition ch 21. 16. who lived near the Kingdom of Judah and therefore thought to make as sure work as they could in destroying all the Branches of the Royal Family who otherwise they expected would recover Strength and revenge themselves upon them to the camp had slain all the * Ch 2â—… 1â—… eldest So Ahaziah the son of Jehoram king of Judah reigned 2 Forty and two years old was Ahaziah when he began to reign b Obj. He was then onely 22 years old as is affirmed 2 King 8. 26. Besides Joram his Father died in his fortieth year as is twice noted ch 21. 5 20. how then can this be true Ans. 1. In the Hebrew it is A son of 42 years c. which is an ambiguous Phrase and though it doth for the most part yet it doth not always signifie the Age of the Person as is manifest from 1 Sam. 13. 1 where see the Notes And therefore it is not necessary that this should note his Age as it is generally presumed to do and that is the onely ground of the difficulty but it may note either 1. The Age of his Mother Athaliah who being so great and infamous and mischievous a person to the Kingdom and Royal Family of Judah it is not strange if her Age be here described especially seeing she her self did for a season sway this Scepter Or rather 2. Of the Reign of that Royal Race and Family from which by his Mother he was descended to wit of the house of Omri who reigned 6 years 1 King 16. 23 Ahab his son reigned 22 years 1 King 1â—… 29. Ahaziah his Son 2 years 1 King 22. 51. â—…oram his Son 12 years 2 King 3. 1. All which put together make up exactly these 42 years For Ahaziah began his Reign in Jorams 12th year 2 King 8. 25. And such a kind of Computation of the years not of the Kings Person but of his reign or Kingdom 〈◊〉 we had before ch 16. 1. where see the notes And so we have 〈◊〉 of the Persons Age
Gaba six hundred twenty and one 27 The men of Michmas an hundred twenty and two 28 The men of Beth-el and Ai two hundred twenty and three 29 The children of Nebo fifty and two 30 The children of Magbish an hundred fifty and six 31 The children of the other * See 〈◊〉 â—… Elam l For one Elam was mentioned before v. 7. a thousand two hundred fifty and four 32 The children of Harim three hundred and twenty 33 The children of Lod ‖ Or 〈◊〉 as it is in 〈◊〉 copies Hadid and Ono seven hundred twenty and five 34 The children of Jericho three hundred forty and five 35 The children of Sanaah three thousand and six hundred and thirty 36 The priests the children of * 1 Chr. 24. Jedajah of the house of Jeshua nine hundred seventy and three 37 The children of * 1 Chr. 24. 〈◊〉 Immer a thousand fifty and two 38 The children of * 1 Chr. 9. 12. Pashur a thousand two hundred forty and seven 39 The children of * 1 Chr. 24 â—… Harim m The Head of one of the Twenty four courses which David appointed 1 Chr. 24. 8. Of all which courses some observe here are not above four or five that returned There is another Harim mentioned above v. 32. but that was no Priest as this was v. 36. a thousand and seventeen 40 The Levites the children of Jeshua and Kadmiel of the children of ‖ 〈…〉 Hodaviah seventy and four 41 The singers the children of Asaph an hundred twenty and eight 42 The children of the porters the children of Shallum the children of Ater the children of Talmon the children of Akkub the children of Halita the children of Shobai in all an hundred thirty and nine 43 The Nethinims n The persons devoted to the inferiour Services of the Priests and Levites of whom see 1 Chr. 9. 2. the children of Ziha the children of Hasupha the children of Tabbaoth 44 The children of Keros the children of Siaha the children of Padon 45 The children of Lebanah the children of Hagabah the children of Akkub 46 The children of Hagab the children of ‖ 〈◊〉 〈◊〉 Shalmai the children of Hanan 47 The children of Giddel the children of Gahar the children of Reajah 48 The children of Rezin the children of Nekoda the children of Gazzam 49 The children of Uzza the children of Paseah the children of Besai 50 The children of Asnah the children of Mehunim the children of Nephusim 51 The children of Bakbuk the children of Hakupha the children of Harhur 52 The children of ‖ 〈…〉 Bazluth the children of Mehida the children of Harsha 53 The children of Barkos the children of Sisera the children of Thamah 54 The children of Neziah the children of Hatipha 55 The children of Solomons servants o Either of those Strangers and Proselytes whom Solomon used in the building of the Temple 1 King 9. 21. to the service of which as some add he devoted them as there should be occasion hereafter Or others who had lived in Solomons Family and after his death called themselves and their Families by that name as esteeming it a great honour to them that they had been Servants to so great a Prince the children of Sotai the children of Sophereth the children of ‖ 〈…〉 Peruda 56 The Children of Jaalah the children of Darkon the children of Giddel 57 The children of Shephatiah the children of Hattil the children of Pochereth of Zebaim the children of ‖ Ami. 〈…〉 58 All the * Nethinims and the children of * Solomons servants were three hundred ninety and two 59 And these were they which went up from Tel-melah Tel-harsa p The names of the places whence they came and where they had lived in the time of their Captivity Cherub Addan and Immer q The names either of the Heads of the Families living in the places last mentioned or of other places where the persons here understood had dwelt but they could not shew their fathers house and their ‖ 〈◊〉 seed whether they were of Israel 60 The children of Delajah the children of Tobiah the children of Nekoda six hundred fifty and two 61 And of the children of the Priests the children of Habajah the children of Koz the children of Barzillai which took a wife of the daughters of * 〈◊〉 17. Barzillai the Gileadite and was called after their name r To wit Barzillai Which name he preferred before that of his own Family accounting it as it seems a greater Honour to be allied to so noble a Family than to be a Priest of the Lord. But by this ambition he deprived himself of the honour and advantage of the Priesthood as it is here noted v. â—…2 62 These sought their register among those that were reckoned by genealogy s The Jews were generally very exact and careful in their Genealogies partly from their own choice and Interest that they might preserve the distinctions of the several Tribes and Families which was necessary both to make out their claims or titles to Offices or inheritances which might belong to them by death or otherwise as here we see and to govern themselves thereby in the matter of Marriages and some other things wherein the practice of some Laws required the knowledge of these things and partly by the special Providence of God that so it might be certainly known of what Tribe and Family the Messiah was born For as they took care of all their Families so doubtless they took a more punctual and singular care about the Royal Family upon which all their hopes depended but they were not found therefore †Heb. they were polluted from the priesthood were they as polluted put from the priesthood 63 And the ‖ Or 〈◊〉 Tirshatha t i. e. The Governour to wit Zerubbabel Whence Nehemiah also is so called Neh. 8. 9. 10. 2. said unto them that they should not eat of the most holy things till there stood up a priest with * Ex. 28. 30. Urim and with Thummim u That this point which could not be found out by any humane skill or Industry might be determined by divine direction Hereby it appears that the Urim and Thummim were lost in the destruction of the City and Temple though the Jews sed themselves with hopes of recovering them but in vain Of the Urim and Thummim see Exod. 28. 30. Numb 27. 21. 1 Sam. 23. 9. 64 The whole congregation †Heb. as one ch 3. 9. together was * Neh. 7. 66. forty and two thousand three hundred and threescore x The particular summs here recited come only to 29818. Unto whom are added in this total summ 12542. Which either were of the other Tribes beside Iudah and Benjamin or were such as were supposed by themselves and others to be Israelites but could not prove their pedigree by their genealogies and therefore could not be so punctually
more necessary because their times were now to be measured not by the years of their Kings as formerly but by their High-Priests Jojakim also begat Eliashib h Of whom see Nehem. 3. 1. 13. 4 5. and Eliashib begat Jojada 11 And Jojada begat Jonathan and Jonathan begat Jaddua i Generally supposed to be the same man who was High-Priest in the days of Alexander the Great as Iosephus mentions whence a great difficulty ariseth how Nehemiah could mention this man who seems not to have been High-Priest till many years after Nehemiah's death But it seems not necessary that this Iaddua should be the same Person for he might be the Father of that Iaddua both being called by the same name Or if he were the same the blessing of a very long Life might be given to this great and excellent Governour as it was to Ezra that famous Scribe as was noted on v. 1. and that for the very same reason He might also live to see Iaddua though not to see him High-Priest which might be many years after Or this passage might be put into this Book by some sacred or inspired Pen-man there being some though but few such passages in the foregoing Books of Scripture which were added by succeeding men of God in after times 12 And in the days of Jojakim were priests k As their Fathers were Priests in the days of Ioshua so in the days of Iojakim the son of Ioshua the sons of those persons executed the Priesthood in their Fathers steads some of their Fathers probably being yet living and many of them now dead the chief of the fathers of Serajah Merajah of Jeremiah Hananiah 13 Of Ezra Meshullam of Amariah Jehohanan 14 Of Melicu Jonathan of Shebaniah Joseph 15 Of Harim Adna of Merajath Helkai 16 Of Iddo Zechariah of Ginnethon Meshullam 17 Of Abijah Zichri of Miniamin of Moadiah Piltai 18 Of Bilgah Shammua of Shemajah Jehohanan 19 And of Jojarib Mattenai of Jedajah Uzzi 20 Of Sallai Kallai of Amok Eber 21 Of Hilkia Hashabiah of Jedaja Nethaneel 22 The Levites in the days of Eliashib Jojada and Johanan and Jaddua were recorded chief of the fathers also the priests to the reign of Darius l Either Darius Codomannus and then what was said concerning Iaddua v. 11. must be in part repeated and applied here or Darius Nothus and so this Iaddua might be Father to him who was in the days of Darius Codomannus and of Alexander the Great the Persian 23 The sons of Levi the chief of the fathers were written in the Book of the * 〈◊〉 â—… 14. â—… chronicles m i. e. In the publick Annals or Registers in which the Genealogies of the several Families were set down by the Jews with great exactness as all persons agree even until the days of Johanan the son of Eliashib 24 And the chief of the Levites Hashabiah Sherebiah and Jeshua the son of Kadmiel with their brethren over against them to praise and to give thanks * 〈◊〉 â—… â—… â—… according to the commandment of David the man of God ward over against ward n Of which see on v. 9. 25 Mattaniah and Bakbukiah Obadiah Meshullam Talmon Akkub were porters keeping the ward at the ‖ 〈…〉 thresholds of the gates o To wit of the Temple their watching-place being close by the Thresholds of the Gates as it now is 26 These were in the days of Jojakim the son of Jeshua the son of Jozadak and in the days of Nehemiah the governour and of Ezra the priest the scribe 27 And at the dedication of the wall p And of the gates which are mentioned v. 30. and of the City itself within the Gates which is here dedicated to God and to his Honour and Service not only upon a general account by which we ought to devote our selves and all that is ours to God but upon a more special ground because this was a place which God himself had chosen and sanctified by his Temple and gracious presence and therefore did of right belong to him whence it is oft called the holy City as hath been observed before And they restored to God by this dedication withal imploring the Presence and Favour and Blessing of God to this City by solemn Prayers and Praises and Sacrifices wherewith this Dedication was accompanied See Deut. 20. 5. 1 Kin. 8. 63. Ezr. 6. 17. Psal. 30. title of Jerusalem they sought the Levites out of all their places q To which they were now retired after that great and general Assembly ch 8 9 10. to bring them to Jerusalem to keep the dedication with gladness both with thanksgivings and with singing with cymbals psalteries and with harps 28 And the sons of the singers gathered themselves together both out of the plain country round about Jerusalem and from the villages of Netophathi 29 Also from the house of Gilgal and out of the fields of Geba and Azmaveth for the singers had built them villages round about Jerusalem r That they might be near at hand for the service of God and of his House 30 And the priests and the Levites purified themselves and purified the people and the gates and the wall s Partly by sprinkling the water of Purification upon them by which the Tabernacle and sacred Utensils were purified Num. 8. and partly by solemn Prayers and Sacrifices 31 Then I brought up the princes of Judah t And half of the people with them as it is expressed afterwards v. 38. upon the wall u For the Wall was broad and strong and so ordered that Men might conveniently walk upon it as at this day it is in many Cities and appointed two great companies of them that gave thanks whereof one went on the right hand x Towards the South and East upon the wall toward * Ch. 2. 13. 3. 13. the dung-gate 32 And after them went Hoshajah and half of the princes of Judah 33 And Azariah Ezra y Not the Scribe as is evident from v. 36. but another Ezra and Meshullam 34 Judah and Benjamin and Shemajah and Jeremiah 35 And certain of the priests sons * Num. 10. 2. with trumpets namely Zechariah the son of Jonathan the son of Shemajah the son of Mattaniah the son of Michajah the son of Zaccur the son of Asaph 36 And his brethren Shemajah and Azareel Milalai Gilalai Maai Nethaneel and Judah Hanani with * 1 Chr. 23. 5. the musical instruments of David the man of God and Ezra the scribe before them 37 And at * Ch. 2. 14. â—… 15. the fountain-gate which was over-against them they went up by * Ch. 3. 15. the stairs of the city of David z By which they went up to the hill of Sion and City of David at the going up of the wall above the house of David even unto * Ch. 3. 26. 8. 1 3 16. the
the pity of others to do what they could to prevent it and partly that by this means it might come to the Queens ear 2 And came even before the kings gate for none might enter into the kings gate b And therefore he might not sit there as he had hitherto done clothed with sackcloth c Left is should give the King any occasion of grief or trouble 3 And in every province whithersoever the kings commandment and his decree came there was great mourning among the Jews and fasting and weeping and wailing and †Heb sackcloth and a his were laid under many many lay in sackcloth and ashes 4 So Esthers maids and her †Heb. 〈◊〉 chamberlains came and told it her Then was the queen exceedingly grieved and she sent raiment to cloth Mordecai d That so he might be capable of returning to his former place if not of coming to her to acquaint her with the cause of that unusual sorrow and to take away his sackcloth from him but he received it not 5 Then called Esther for Hatach one of the kings chamberlains †Heb. whom he had set before her whom he had appointed to attend upon her and gave him a commandment to Mordecai to know what it was and why it was 6 So Hatach went forth to Mordecai unto the street of the city which was before the kings gate 7 And Mordecai told him of all that had happened unto him and of the sum of mony that Haman had promised to pay to the kings treasuries for the Jews to destroy them 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them to shew it unto Esther and declare it unto her and to charge her i Not only in his own name to whom she manifested a singular respect though his relation to her was yet unknown but also in the name of the great God that she should go in unto the king to make supplication unto him and to make request before him for her people 9 And Hatach came and told Esther the words of Mordecai 10 Again Esther spake unto Hatach and gave him commandment to say unto Mordecai 11 All the kings servants and the people of the kings provinces do know k By common â—…ame of this received custom and law that whosoever whether man or woman shall come unto the king into the inner court l Within which the Kings residence and throne was in This was decreed partly to maintain both the Majesty and the safety of the Kings person and partly by the contrivance of the greater officers of state that few or none might have access to the King but themselves and their friends And many such severe laws there were in the Persian Court which profane Historians relate as that if any person looked upon one of the Kings Concubines or wore any of his own clothes or drunk of that water which he had appropriated to himself and other such like things he was punished with death who is not called there is one law of his to put him to death m except such to whom the king shall hold out the golden scepter that he may live but I have not been called to come in unto the king these thirty days n Which gives me just cause to suspect and fear that the kings affections are alienated from me and therefore that neither my person nor petition will be acceptable to him 12 And they told to Mordecai Esthers words 13 Then Mordecai commanded to answer Esther Think not with thy self that thou shalt escape in the kings house o i. e. Being or because thou art in the Kings house and an eminent member of his family more than all the Jews 14 For if thou altogether holdest thy peace at this time then shall there †Heb. respiration enlargement and deliverance arise to the Jews from another place p From another land and by another means which God can and I am fully persuaded will raise up but thou and thy fathers house shall be destroyed q By the righteous and dreadful judgment of God punishing thy cowardize and self-seeking and thy want of love to God and to his and thy own people and who knoweth whether thou art come to the kingdom for such a time as this r It is probable God hath raised thee to this honour for this very season and therefore go on couragiously and doubt not of the success 15 Then Esther bad them return Mordecai this answer 16 Go gather together all the Jews that are †Heb. found present in Shushan and fast ye s And pray which was the main business to which fasting was only an help and an handmaid for me and neither eat nor drink t To wit so as you use to do either deliciously or plentifully Leave off your common meals dinners by day and suppers at night and eat and drink no more than meer necessity requires that so you may give your selves to constant and servent prayers for which your ordinary repasts will unfit you For it is not likely that she would impose the burden of absolute fasting so long upon all the Jews which very few of them were able to endure And so the like phrase is taken Act. 27. 33. where he saith This is the fourteenth day that ye have continued fasting having taken nothing three days night or day I also and my maidens u Which she had chosen to attend upon her person and were doubtless either of the Jewish nation or proselyted by her or others means to that Religion will fast likewise x Which may belong either 1. To the thing only that as they did fast so she would Or rather 2. To the time of three days and three nights for so she might do though she went to the King oâ—… the third day For the fast began at evening and so she might continue her fast three whole nights and two whole days and the greatest part of the third a part of a day being reputed a day in the account of Scripture and other Authors of which see on Mat. 12. 40. Yea she might fast all that day too for it is probable she went not to the King till he had dined when she supposed she might find him in the most mild and pleasant humour and then returned to her apartment where she fasted till the evening and so will I go in unto the king which is not according to the law y Which is against the law now mentioned and if I perish I perish z Although my danger be great and evident considering the expressness of that law and the uncertainty of the Kings mind and that severity which he shewed to my predecessor Vashti yet rather than neglect my duty to God and to his people I will go to the King and cast my self chearfully and resolutely upon Gods providence
z Because it did not keep me from entring into this miserable Life and seeing i. e. feeling or experiencing as that word is oft used those bitter sorrows under which I now groan 11. Why died I not from the Womb a i. e. As soon as ever I was born or come out of the Womb. Why did I not give up the Ghost when I came out of the Belly b The same thing expressed in other words which is an Elegancy usual both in the Hebrew and in other Languages 12. Why did the Knees prevent me c Why did the Midwife or Nurse receive me and lay me upon her Knees and did not suffer me to fall upon the bare ground and there to lie in a neglected and forlorn condition till merciful Death had taken me out of this miserable World into which the cruel kindness of my Mother and Midwife hath betrayed me or why the Breasts that I should suck d Why did the Breasts prevent me which may be fitly understood out of the former Member to wit from perishing through hunger or supply me that I should have what to suck Seeing my Mother had not a miscarrying Womb but did unhappily bring me forth why had she not dry Breasts Or why were there any Breasts for me which I might suck Thus Iob most unthankfully and unworthily despiseth and traduceth these wonderful and singular Mercies of God towards poor helpless Infants because of the present Inconveniences which he had by means of them 13. For now should I have lien still and been quiet e Free from all those torments of my Body and Mind which now oppress me I should have slept then had I been at rest 14. With Kings f I had then been as happy as the proudest Monarchs who after all their great Archievments and Enjoyments go down into their Graves where I also should have been sweetly reposed and Counsellors of the Earth which * Ch. 15. 28. built desolate places for themselves g Which to shew their great Wealth and Power or to leave behind him a glorious name rebuilt ruined Cities or built new Cities and Palaces and other Monuments in places where before there was meer solitude and Wasteness 15. Or with Princes that had Gold who filled their Houses with Silver 16. Or * Psal. 58. 8. as an hidden h Undiscerned and unregarded untimely Birth i Born before the due time and therefore extinct I had not been k To wit in the Land of the Living of which he here speaketh as Infants which never saw light l Being stifled and dead before they were born 17. There m i. e. In the Grave which though not expressed yet is clearly implied in the foregoing Verses the wicked cease from troubling n The great oppressours and troublers of the World cease from all those Vexations Rapines and Murders which here they procured and there the †Heb. wearied in strength weary be at rest o Those who were here molested and tired out with their Tyrannies now quietly sleep with them or by them 18. There the Prisoners rest together p i. e. One as well as another they who were kept in the strongest Chains and closest Prisons and condemned to the most hard and miserable slavery rest as well as those who were captives in much better circumstances Or in like manner as this word oft signifies as those Oppressours and oppressed do they hear not the voice of the Oppressor q Or Exactour or Taâ—…kmaster who urgeth and forceth them by cruel threatnings and stripes to greater diligence in the works to which they are condemned See Exod. 3. 7. and 5. 6 10 13. Iob meddles not here with their eternal State after death or the Sentence and Judgment of God against wicked men of which he speaks hereafter but only speaks of their freedom from worldly troubles which is the only matter of his Complaint and present Discourse 19. The small and great r i. e. Persons of all qualities and conditions whether higher or lower * Or is there the samâ—… are there s In the same place and State all those kinds of distinctions and differences being for ever abolished and the Servant is free from his Master 20. Wherefore is Light given t Heb. Wherefore for what cause or use or good doth he i. e. God though he forbear to name him out of that holy Fear and Reverence which still he retained towards him give Light either the Light of the Sun which the Living only behold Eccles. 6. 5. and 7. 11. Or the Light of Life as may seem both by the next words and by comparing Psal. â—…6 13. and because death is oft set forth by the name of Darkness as Life by the name of Light These are strong Expostulations with God and quarrelling with his Providence and with his Blessings but we must consider that Iob was but a man and a man of like Passions and Infirmities with other men and now in grievous Agonies being not only under most violent and yet continual torments of Body but also under great disquietments of Mind and the deep sense of Gods Displeasure and was also left to himself that he might see what was in his Heart and that all succeeding Ages might have in him an illustrious Example of Mans Infirmity and the necessity of Gods Grace to help them in time of need And therefore it is no Wonder if his passions boil up and break forth in some indecent and sinful Expressions to him that is in Misery and Life unto the bitter in Soul u Unto such to whom Life itself is very bitter and burdensom Why doth he obtrude his favours upon those who abhor them 21. Which †Heb. wait Rev. 9. 6. long for death but it cometh not and dig for it x i. e. Desire and pray for it with as much earnestness as men dig for Treasure But it is observable that Iob durst not lay violent Hands upon himself nor do any thing to hasten or procure his Death but notwithstanding all his Miseries and Complaints he was contented to wait all the days of his appointed time till his change came Ch. 14. 14. more than for hid Treasures 22. Which rejoice exceedingly and are glad when they can find the Grave 23. Why is Light given y These words are conveniently supplied out of v. 20. where they are all the following words hitherto being joined in Construction and sense with them to a man whose way is hid z To wit from him who knows not his way i. e. which way to turn himself what course to take to comfort himself in his Miseries or to get out of them what method to use to please and reconcile that God who is so angry with him seeing his sincere and exact Piety to which God is witness doth not satisfie him or what the end of these Calamities will
thou renewest my Calamities again and again and makest my Plagues wonderful both for kind and extremity and continuance 17. Thou renewest ‖ 〈◊〉 is thy 〈◊〉 〈◊〉 21. Chap. 16. 8. thy witnesses r i. e. Thy judgments which are the Witnesses and Evidences both of my sins and of thy wrath against me and encreasest thy indignation s i. e. My miseries the effects of thine anger These words are added to explain what he meant by renewing witnesses upon me changes and war t Or changes and an army which may be a Figure called Hendiadis for the changes of an army i. e. many miseries succeeding one another like Companies of the Souldiers of an Army in Battel Or changes may note the various kinds and an army the great numbers of his Afflictions are against me 18. * Chap. 3. 11. Wherefore then hast thou brought me forth out of the womb O that I had given up the Ghost and no eye had seen me u To wit alive i. e. that I had never been born alive 19. I should have been x Or O that I had been And so in the following branch O that I had been carried For why should not these Verbs of the Future Tense be so rendred here as that v. 19. is the reason being wholly the same as though I had not been I should have been carried from the womb to the grave 20. * See Ch. 7. 6 8. 9. Are not my days few * Psal. 39. 13. cease then x My life is short and of its self hastens apace to an end * there is no need that thou shouldest push it forward or grudge me some â—…ase for so small a moment and let me alone y Or lay aside or remove thy hand or anger from me that I may take comfort a little 21. Before I go to the place whence I shall not return z Into this World and Life See on Chap. 7. 9. 10. even to the land of darkness and the shadow of death ‖ i. e. A dark and dismal shade See on Chap. 3. 5. 22. A land of darkness †Either in things without any succession of Day and Night Winter and Summer Or among persons where great and small are in the same condition Chap. 3. 19. †Heb. as the gloominess of the shadow of death and without order and it shineth as darkness as darkness it self and of the shadow of death without any order and where the light is as darkness * Where there is no difference between Light and Darkness where the Day is as dark as the Night where there is nothing but perpetual and uninterrupted darkness CHAP. XI THen answered Zophar the Naamathite and said 2. Should not the multitude of words be answered a Doest thou think to carry thy Cause by thy long and tedious discourses consisting of empty words without weight or reason and should †Heb. a man of lips a man full of talk be justified b Shall we by our silence seem to approve of thy Errors Or shall we think thy Cause the better because thou usest more words than we do 3. Should thy ‖ Or devices lies c i. e. Thy false Opinions and Assertions both concerning thy self and thy own Innocency and concerning the Counsels and Ways of God make men hold their peace d As if thy Arguments were unanswerable and when thou mockest e Both God Chap. 10. 3. and us and our friendly and faithful Counsels Chap. 6. 14 15 25 26. shall no man make thee ashamed f By discovering thy Errors and Follies 4. For thou hast said * Chap. 6. 10. my doctrine g Concerning God and his Providence is pure h i. e. True and certain and * Chap. 10. 7. I am clean in thine eyes i I am innocent before God I have not sinned either by my former actions or by my present expressions Thou standest wholly upon thy justification But Zophaâ—… aggravates and perverts Iob's words for he did not deny that he was a sinner in God's â—…ght Chap. 7. 20 21. 9. 2 3. 10. 14. but only that he was an Hypocrite or ungodly man as they made him 5. But O that God would speak and open his lips against thee k i. e. Plead with thee according to thy desire Chap. 9. 32 c. He would soon put thee to silence and shame 6. And that he would shew thee the secrets of wisdom l i. e. The unknown and unsearchable depths of God's Wisdom and Counsels in dealing with his Creatures that they are double to that which is m i. e. That they are far more and greater the word double being used indefinitely for manifold or plentiful as Isa. 40. 2. 61. 7. Ier. 17. 18. Zech. 9. 12. then that which hath a being or existence i. e. The secret Wisdom of God is infinitely greater than that which is revealed to us by his Word or Works The greatest part of what is known of God is the least part of those Perfections that are in him And therefore thou doest rashly and foolishly in passing such a bold censure upon God's ways and judging so harshly of his proceedings with thee because thou doest not comprehend the reasons of them and in judging thy self innocent because thou doest not see thy sins whereas the all-knowing God sees innumerable sins in thee for which he may utterly destroy thee though thou discernest them not But the words are and must be rendred either thus that he hath double id est abundant wisdom For so this Hebrew word signifies Chapter 6. 13. and 12. 16. Proverbs 2. 7. and 3. 21. Or that they are double to or in that being or essence to wiâ—… to God of whom he is here speaking Or to the being i. e. to God who calls himself by the Name I am Exod. 3 14. which signifies being and who appropriates being to himself Isa. 45. 18. I am and there is none else besides me as elsewhere he is said to be the onely wise and onely Potentate and onâ—…y immortal being 1 Tim. 1. 17. 6. 15 16. know therefore that * Ezra 9. 1â—… God exacteth of thee less than thine iniquity deserveth n Heb. God lâ—…nds or gives or forgives thee part of thine iniquity or of thy punishment So far is he from dealing worse than thou deservest as thou doest most falsly and wickedly accuse him 7. * Eccles. 3. 11. Rom 11. 33. Canst thou by searching find out God o i. e. Discover all the Depths of his Wisdom and the reasons of all his Actions canst thou find out the Almighty * Ch. 26. 14. unto perfection 8. It is †Heb. the heights of hâ—…aven as high as heaven p Thou canst not measure the heights of the visible Heavens much less of the Divine Perfections what canst thou do q To wit to
This may be understood either 1. By way of opposition The Waters go or flow out of the Sea and return thither again Eccles. 1. 7. and a Lake or River sometimes decayeth and drieth up but afterwards is recruited and replenished But man lieth c. as it follows Or 2. By way of resemblance As Waters i. e. some portion of Waters fail from the â—…a being either exhaled or drawn up by the Sun or received and sunk into the dry and thirsty Earth or overflowing its Banks and as the Flood or a River or a Pond for the word signifies any considerable confluence of Waters in a great drought decayeth and is dried up in both which cases the self same Waters never return to their former places So it is with man Or thus as when the Waters fail from the Sea i. e. when the Sea forsakes the place into which it used to flow the River which was fed by it Eccles. 1. 7. decayeth and drieth up without all hopes of Recovery So man when once the Fountain of his radical moisture is dried up dies and never revives again 12. So man lieth down c To wit in his Bed the Grave or to sleep the sleep of Death as this Phrase is used Gen. 46. 30. Deut. 31. 16. 2 Sam. 7. 12. 1 Kin. 1. 21. and riseth not d To wit to this Life For he speaks not here of the Life to come nor of the Resurrection of the Body after death by the divine Power of his belief whereof he giveth sufficient evidences in divers places till the Heavens be no more e i. e. Either 1. Never because the Heavens though they shall be changed in their Qualities yet shall never cease to be as to the Substance of them And therefore everlasting and unchangeable things are expressed by the duration of the Heavens of which see Psal. 72. 5 7 17. 89. 30 36 37. Mat. 5. 18. 24. 35. Or 2. not until the time of the general Resurrection and the restitution of things when these visible Heavens shall pass away and be no more at least in the same form and manner as now they are of which see Psal. 102. 26. Luk. 21. 33. 2 Pet. 3. 7 10. Rev. 21. 1. they shall not awake nor be raised out of their Sleep 13. O that thou wouldest hide me in †〈◊〉 〈◊〉 the Grave f Either 1. In some dark Vault under ground such as good men hide themselves in in times of Persecution Heb. 11. 38. Lord hide me in some hiding place from thy Wrath and all the intolerable effects of it which are upon me for I cannot be hid from thee but by thee Or 2. In the Grave properly so called Though I know Life once lost is irrecoverable yet I heartily desire Death rather than to continue in these Torments And if the next words and wish seem to suppose the continuance of his Life that is not strange For he speaks like one almost distracted with his miseries sometimes wishing one thing sometimes another and the quite contrary as such persons use to do And these Wishes may be understood disjunctively I wish either that I were dead or that God would give me Life free from these torments Or the place may be understood thus I could wish if it were possible that I might lie in the Grave for a time till these storms be blown over and then be restored to a comfortable Life that thou wouldst keep me secret g In some secret and safe place under the shadow of thy Wings and favour that I may have some support and comfort from thee until thy Wrath be past h Whilst I am oppressed with such grievous and various Calamities which he calls Gods Wrath because they were or seemed to be the effects of his Wrath. that thou wouldst appoint me a set time i To wit to my sufferings as thou hast done to my Life v. 5. and remember me k i. e. Wherein thou wiltst remember me to wit in mercy oâ—… so as to deliver me For it is well known that God is frequently said to forget those whom he suffers to continue in misery and to remember those whom he delivers out of it 14. If a man die shall he live again l i. e. He shall not namely in this World as was said before The affirmative question is equivalent to an absolute denial as Gen. 18. 17. Psal. 56. 7. Ier. 5. 9. and every where all the days of †Heb. my warfare my appointed time will I wait till my change come m Seeing Death puts an end to all mens hopes of any comfortable being here because man once dead never returns to Life I will therefore wait on God and hope for his favour whilest I live and it is possible to enjoy it and will continue waiting from time to time until my change come i. e. either 1. Death the great and last change which is expressed by the Root of this word Iob 10. 17. Or 2. The change of my condition for the better which you upon your Terms encourage me to expect and which I yet trust in God I shall enjoy for this word properly signifies Vicissitudes or Changes in ones condition and this seems to suit best with the following verse And this Change or a comfortable Life here Iob so heartily wisheth not only from that love of Life and Comfort which is naturally implanted in all men good and bad and is not forbidden by God which also was stronger in those Old Testament Saints when the discoveries of Gods Grace to sinners and of eternal Life were much darker than now they are but also because this would be an effectual vindication of his own Integrity and Good-name and of the honour of Religion both which did suffer some Eclipse from Iob's extream Calamities as is evident from the discourses of his Friends 15. Thou shalt * Chap. 40. 3. call and I will answer thee n I trust there is a time coming when thou wiltst grant me the mercy which now thou deniest me to wit a favourable hearing when thou wiltst call to me to speak for my self and I shall answer thee which I know will be to thy Satisfaction and my Comfort Compare this with Chap. 13. 22. where the same words are used in this same Sense Or thou shalt call me out of the Grave of my Calamities and I shall answer thee and say Here I am raised out of the Pit in which I was buried by thy powerful and gracious Command thou wilt have a desire to the work of thine hands o i. e. To me who am thy Workmanship in divers respects from whom thou now seemest to have an aversion and abhorrency but I doubt not thou wiltst have a desire i. e. shew thy Affection or Good-will to me or a desire to look upon me and to deliver me Nor is it strange that Iob who lately was upon the brink of despair
to whom I imparted all my Thoughts and Counsels and Concerns abhorred me and they whom I loved u Sincerely and fervently which they so ill require He saith not they who loved me for their love had it been true would have continued in his affliction as well as in his prosperity are turned against me 20. * Chap. 30. 30. Psal. 102. 5. Lam. 4. 8. My bone x i. e. My bones the Singular collectively put for the Plural as Chap. 2. 5. Prov. 15. 30. cleaveth to my skin y To wit immediately the fat and flesh next to the skin being consumed The sense is I am worn to skin and bone See the same phrase Psalm 102. 5. Or as the Particle and being often so used as hath been observed before to my flesh i. e. either as formerly it clave to my flesh Or as near and as closely as it doth to these remainders of flesh which are left in my inward parts ‖ Or as and to my flesh z and I am escaped with the skin of my teeth a I am scarce sound and whole and free from sores in any part of my skin except that of my Jaws which holdeth and covereth the roots of my Teeth This being as divers observe the Devils Policy to leave his mouth untouched that he might more freely express his mind and vent his blasphemies against God which he supposed sharp pain would force him to do and which he knew would be of pernicious consequence not onely to Iob but to others also 21. Have pity upon me have pity upon me O ye my friends b For such you have been and still pretend to be and therefore fulfil that relation and if you will not help me yet at least pity me for the hand of God hath touched c i. e. Smitten or afflicted me sorely as this word is oft used as Chap. 1. 11. Psalm 104. 32. me 22. Why do ye persecute me as God d Either 1. as God doth or rather 2. as if you were gods and not men as if you had the same infinite knowledge which God hath whereby you can search my heart and know my hypocrisie and the same soveraign and absolute Authority to say and do what you please with me without giving any reason or account of it which is indeed the Prerogative of the great God but it belongs not to you who are men and therefore liable to mistake and mis-judging and such as must give an account to God of all their words and carriages towards their Brethren and particularly towards persons in affliction and withal subject to the same Diseases and Calamities under which I groan and therefore may need the pity which I expect from you and are not satisfied with my flesh e i. e. With the consumption and torment of my whole body but add to it the vexation of my spirit by grievous reproaches and censures but are 〈◊〉 〈◊〉 or Liâ—… that are not contented with devouring the 〈◊〉 of their pâ—…y but also break their bones 23. †Heb. who will give c. Oh that my words f Either 1. the following and famous confession of his Faith v. 25 c. Or rather 2. all his foregoing discourses with his Friends which he was so far from disowning or being ashamed of that he was desirous that all Ages should know that they might judge between him and them whose Cause was better and whose Arguments were stronger were now written oh that they were printed in a book 24 That they were graven with an iron pen g Of which also there is mention Ier. 17. 1. and lead h Or or lead or with lead the Particle and being oft so used as Gen. 4. 20. Exod. 1. 6. Ier. 22. 7. For this Lead may be either 1. the Writing-pen which might be either of Iron or of Lead For though Lead be of it self too soft yet there was an Art of tempering Lead with other Metals to such a degree of hardness that it could pierce into a Rock as they did also temper Brass so that they could make Bows and Swords of them Or 2. the Writing-table for the Ancients did use to write divers things in Lead as is well known Or 3. the Writing-Ink as I may call it For they used to grave the Letters in a Stone with an Iron Tool and then to fill up the Cuts or Furrows made in the Stone with Lead that the Words might be more plainly seen and read in the rock for ever 25. For i This is the reason of his great Confidence in the goodness of his Cause and his willingness to have the matter depending between him and his Friends published and submitted to any Tryal because he had a living and powerful Redeemer to plead his Cause and vindicate his person from all their severe censures and to give sentence for him I know k I have no knowledge nor confidence nor hope of restitution to the prosperities of this life yet this one thing â—… know which is more comfortable and conâ—…iderable and therein I rejoâ—…ce though I be now a dying man and in a desperate condition for this life that my redeemer l In whom I have a particular interest and he hath a particular care of me Quest. What Redeemer and what Deliverance doth Iob speak of in this and the two following Verses Answ. Some late Interpreters understand this place metaphorically of God's delivering Iob out of his doleful and desperate Condition and restoring him to his former splendour and happiness in the World it being a very usual thing in Scripture to call eminent Dangers or Calamities by the name of Death as Psalm 22. 15. 88. 4. 5. Ezek. 37. 11 12. 2 Cor. 11. 23. And great and glorious Deliverances by the name of quickning and resurrection as Psalm â—…1 20. Isa. 26. 19. Rom. 11. 15. But the most Interpreters both ancient and modern understand it of Christ and of his Resurrection and of Iob's resurrection to life by his power and favour Which seems most probable for many reasons 1. From that known Bule that a proper and literal Interpretation of Scripture is always to be preferred before the Metaphorical where it suits with the Text and with other Scriptures 2. From the Hebrew word Goel here used which although sometimes it be used of God absolutely or essentially considered yet it most properly agrees to Jesus Christ For this word as all Hebricians know is primarily used of the next kinsman whose Office it was â—…o redeem by a price paid the sold or mortgaged Estate of his deceased kinâ—…man Levit. 25 25 and to revenge his death Num. 35. 12. and to maintain his Name and Honour by raising up Seed to him Deut. 25. 5. All which most fitly agrees to Christ who is ouâ—… nearest kiniman and brother Heb. 2. 11. as having taken ouâ—… Nature upon him by Incarnation who also hath redeemed that everlasting Inheritance which
our first Parents had utterly lost and 〈◊〉 by 〈◊〉 price of his own blood and hath revenged the Death of Mankind upon the great Contriver of it the Devil by destroying him and his kingdom and hath taken a course to preserve our Name and Honour and Persons to Eternity And if the places where God is called Goel in the Old Testament be examined it will be found that either all or most of them may be and some of them must be understood of God the Son or oâ—… Christ as Gen. 48. 16. Isa. 59. 20. See also Psalm 74. 2. Isa. 41. 14. 44. 6. 49. 7 52. 3. 63. 16. 3. Because Iob was so far from such a firm Confidence as he here professeth that he had not the least degree of hope of any such glorious temporal restauration as his Friends promised to him as we have oft seen and observed in the former Discourses as Chap. 16. 22. 17. 12 13 c. And therefore that hope which every righteous man hath in his death Prov. 14. 32. and which Iob oft professeth that he had must necessarily be fixed upon his happiness in the future life 4. Because some of the following expressions cannot without wresting and violence be applied to a Metaphorical Resurrection as we shall see in the Sequel 5. Because this is a more lofty and spiritual strain than any in Iob's former Discourses and quite contrary to them And as they generally â—…avour of Dejection and Diffidence and do either declare or encrease his Grief so this puts him into another and much better temper And therefore it is well observed that after this time and these expressions we meet not with any such impatient or despairing passages as we had before which shews that they had inspired him with new life and comfort 6. Because this well agrees with other passages in this Book wherein Iob declareth that although he had no hope as to this life and the comforts thereof yet he had an hope beyond death which made him prosess Though 〈◊〉 〈◊〉 me yet will I trust in him Iob 13. â—… 5. Trust in him For what Suâ—… for comfort and happiness Where Not in this life for that he supposeth to be lost therefore it must be in the next life And this was one reason why he so vehemently desired Death because he knew it would bring him unto God and unto true Felicity And this his hope and confidence in God and in his Favour to him Iob. opposeth to those â—…oul and false aspersâ—…ons which his Friâ—… had cast upon him as iâ—… he had forsaken God and cast off all â—…ear of him and hope in him Object 1. If this place had spoken of the Resurrection of the Body some of the Hebrew Writer or Commentators upon this Place who did believe that Doctrine would have understood it so and have urged it against the Sadduces which they did not Answ. 1. All the Jewish Writers which are now extant lived and wrote â—…ce Christ's time when the Doctors of that People were very ignorant of many great Truths and of the plain meaning of many Scriptures and very corrupt in their Principles as well as in their Practises 2. There was a manifest Reason why they could not understand this Text thus because they believed that Iob in his Agonies did deny God's Providence and consequently the Resurrection and the future Judgment which though it was a most uncharitable and false Opinion yet forced them to interpret this Text another way Obj. 2. How is it credible that Iob in those ancient times and in that dark stare of the Church should know these great Mysteries of Christ's Incarnation and of the Resurrection and Life to come Answ. 1. The mystery of Christ's Incarnation was revealed to 〈◊〉 by that first and famous Promise that the seed of the woman should break the Serpent's head Gen. 3. 15. which being the onely Foundation of all his Hopes for the recovery and salvation of himself and of all his Posterity he would doubtless carefully and 〈◊〉 teach and explain it as need required to those that descended from him 2. That the ancient Patriarchs and Prophets were generally acquainted with these Doctrines is undeniably evident from Heb. 11. and 1 Pet. 1. â—… 10. 11 12. 3 Particularly Abraham from whom Iob is supposed to have dâ—…ded had the Promise made to him that Christ should come out of his Loins Gen. 12. â—… and is said to have seen Christs day and 〈◊〉 to see it John 8. 56. and had his hopes and desires fixed upon a divine and heavenly City and Country Heb. â—…1 10 16. And as 〈◊〉 liveth m knâ—…w and believed these things himself so it is manifest that he â—…aught them to his Children and Servants Gen. 18. 1â—… aâ—…d to his Kiâ—…red and others as he had occasâ—…on And therefore it cannot seem strange that Iob professeth his Faith and hope in these things 〈◊〉 I am a dying man and my hopes are dying but he liveth and that for ever and therefore though i die 〈◊〉 both caâ—… and will make me to live again in due time â—…ugh not in this World yet in the other which is much better and though I am now highly censured and condemned by my Friend and others as a great Dissembler and a secret Sinner whom God's haâ—…d hath found out yet there is a day coming wherein 〈◊〉 Caâ—…se shall be pleaded and my Name and Honour vindicated from all these Reproaches and my Integrity brought to light and that he shall stand n I am falling and dying but he shall stand firm and unmoâ—…able and victorious in full power and authority all which this word stand signifies and therefore he is able to make me to stand in Judgment and to maintain my Cause against all Opposers Or 〈◊〉 â—…all arise as this Verb most commonly signifies i. e. Either 1. he shall exist or be born as this word is oft used as Num. 32. 14 Deut 29. 22. Iudg. 2. 10. 1 Kings 3 12. Matth. 11. 11. And it notes Christ's Incarnation that although as he was God he was now and from all Eternity in being yet he should in due time be made man and be born of a woman Or 2. he shall arise out of the dust which had been more probable if it had been in the Text from or out of as now it is upon the earth or dust for Christ's Resurrection from the dead might be fiâ—…ly mentioned here as the Cause of Iob's Resurrection which followeth ‖ Or at last at the latter day o Either 1. in the days of the Messiah or of the Gospel which are oft called the letter or last days or times as Isa. 2. 2 〈◊〉 â—… 5. 〈◊〉 2. 28. Compared with Acts 2. 17. 1 Tim. 4. 1. and 2 〈◊〉 3. 1. 〈◊〉 1. 1. Or rather 2. at the day of the general Resurrection and Judgment which as those holy Patriarchs well knew and firmly believed was to be at
2. he afforded her no help or advice or comfort in her Distresses And so he intimateth the greatness of Omission sins and that the common neglect or contempt of plain and positive Duties whether of Piety to God or of Charity to men is to be reckoned among high and hainous Crimes to the widow 22. He draweth e Either into his Neâ—… as Psalm 10. 9. or to his Party to assist and serve him in his Enterprizes also the mighty f Who are mighty in place or wealth or power He practiseth upon these as well as upon the poor with his power g Which being greater than theirs the soon forceth them to comply with his desires and demands he riseth up h To wit against any man as this phrase is used Psalm 18. 38. 44. 5. When he sets himself against a man and resolves to destroy him and ‖ Or he trusteth not his own life no man is sure of life i i. e. None of them whom he so opposeth can be secure or confident of holding his life but all such give up themselves for lost men as knowing they cannot resist his greater might Compare Deut. 28. 26. 23. Though it be given him to be in safety whereon he resteth yet ‖ That is God's Eyes his eyes are upon their ways k Heb. He giveth to him to be in safety or all things necessary for his safety c. This Verse is understood either 1. of the Oppressor If the Oppressor give a man his hand or promise that he shall live in safety by him or If the Oppressed give Gifts to the Oppressor to purchase his quiet and safety and as it follows he resteth upon that assurance given him yet his i. e. the Oppressors eyes are upon their ways he watcheth for their halting and seeks for all occasions to quarrel with them and to destroy them Or rather 2. of God and so the words are fitly rendred thus He i. e. God giveth or granteth to him i. e. to the Oppressor to be in safety i. e. to live a quiet and comfortable life and he resteth secure or he resteth or leaneth upon him i. e. upon God his former experience of God's Favour makes him confident of the continuance of it So he is not only happy in his present enjoyments but also in his freedom from distracting fears of future miseries and his i. e. God's Eyes are upon their ways i. e. God blesseth and prospereth him in all his undertakings as this phrase most commonly signifies as Deut. 11. 12. Ezra 5. 5. Psalm 33. 18. Or yet his eyes are upon their ways i. e. although God giveth them such strange successes this doth not proceed from his ignorance or regardlesness of their wicked actions for he sees and observes them all and will in due time punish them though not always in this life nor as soon as their sins are committed but in such time and way as he in deep wisdom seeth most â—…it 24. They are exalted for a little while l They live in honour and happiness but not for ever but only at best during this short and mortal life which lasteth but for a very little time and therefore their present happiness is not to be envied nor is it any reproach to God's Providence which hath time enough to reckon with them hereafter but †Heb. are not are gone m Heb. are not to wit in this World they die and brought low n As low as their graves Or after as the Particle Vau is elsewhere used as hath been observed before they have been brought low to wit by pining sickness or other grievous judgments they are †Heb. closed up taken out of the way o i. e Out of this World and way of living by death Or are restrained or shut up to wit in the grave the place of silence and impotency as all other p They can no more prevent or delay their death than the meanest men in the world and cut off q By Death's Sickle or by a violent Hand as the tops of the ears of corn r To wit in his greatest height and maturity when he is arrived at his perfect stature of worldly power and glory then God cuts him off and that suddenly and violently 25. And if it be not so now s To wit as I have discoursed if God doth not suffer wicked men to live long and prosperously in the World before he punisheth them and if good men be not sometimes sorely afflicted here if all things do not fall alike to all men in these matters who will make me a liar and make my speech nothing worth CHAP. XXV 1. THen answered Bildad a Not to that which Iob spake last but to that which stuck most in Bildad's mind and which seemed most reprovable in all his discourses to wit his bold censure of God's proceedings with him and his avowed and oft repeated desire of disputing the matter with him the Shuhite and said 2. Dominion b i. e. Absolute and sovereign power over all persons and things with whom to contend is both rebellion and madness and fear c Actively understood or terrour i. e. that which justly makes him dreadfull to all men and especially to all that shall undertake to dispute with him awful Majesty infinite knowledge whereby he knows men's hearts and ways far better than they know themselves and sees much sâ—…n in them which themselves do not discover and exact purity and justice which renders him formidable to sinners are with him d Emphatically spoken with him whom thou challengest with him who is not lightly and irreverently to be named much less to be contended with And therefore it is thy duty to humble thy self for thy presumptuous words and carriages towards him and quietly and modestly to submit thy self and thy cause to his pleasure This Clause as well as the following Verse seems to be added to prove what he last said of God's dominion and dreadfulness He keepeth and ruleth all persons and things in Heaven in peace and harmony and the order which he hath established among them The Angels though they be very numerous and differing in orders and ministeries do all own his Soveraignty and acquiesce in his Pleasure without any disputing and murmuring The Stars and heavenly Bodies though vaâ—…t in their bulk and various in their motions yet exactly keep their courses and the order which God hath appointed them And therefore it is great folly and impudence to exempt thy self from God's jurisdiction or to quarrel with the methods of God's dealings with thee he maketh peace in his high places 3. Is there any number of his armies e Of the Angels and Stars and other Creatures all which are his Hosts wholly submitting themselves to his Will to be and do what God would have them And therefore how insolent and unreasonable a thing is it for thee
Isa. 27. 1. crooked serpent e By which he understands either 1. all the kinds of Serpents or Fishes or Monsters of the Sea Or 2. the most eminent of their kinds particularly the Whale which may be here not unfitly mentioned as it is afterwards more largely described amongst the glorious Works of God in this lower World as the garnishing of the Heavens was his noblest Work in the superiour visible parts of the World Or 3. an Heavenly Constellation called the great Dragon and Serpent which being most eminent as taking up a considerable part of the Northern Hemisphere may well be put for all the rest of the Constellations or Stars wherewith the Heavens are garnished Thus he persisteth still in the same kind of God's Works and the latter Branch explains the former And this sense is the more probable because Iob was well acquainted with the Doctrine of Astronomy and knew the nature and names of the Stars and Constellations as appears also from Chapter 9. 9. and 38. 31. 14. Lo these are parts f Or the extremities but small parcels the outside and visible work How glorious then are his invisible and more inward Perfections and Operations of his ways g i. e. Of his Works but how little a portion is heard of him h i. e. Of his Power and Wisdom and Providence and Actions The greatest part of what we see or know of him is the least part of what we do not know and of what is in him or is done by him but the thunder of his power i Either 1. of his mighty and terrible Thunder which is oft mentioned as an eminent work of God as Iob 28. 25. 40. 9. Psalm 29. 3. 77. 18. Or 2. of his mighty Power which is aptly compared to Thunder in regard of its irresistible force and the terrour which it causeth to wicked men This Metaphor being used by others in like cases as among the Grecians who used to say of their vehement and powerful Orators that they did thunder and lighten and in Mark 3. 17. where powerful Preachers are called Sons of Thunder who can understand CHAP. XXVII 1. MOreover Job †Heb. 〈◊〉 to take 〈◊〉 continued a When he had waited a while to hear what his Friends would reply and perceived them to be silent his parable b His grave and weighty but withal dark and difficult discourse such as are oft called Parables as Numb 23. 7. 24. 3 15. Psal. 49. 4. 78. 2. Prov. 26. 7. and said 2. As God liveth c He confirms the truth and sincerity of his Expressions by an Oath because he found them very hard to believe all his professions who hath taken away my judgment d Or my right or my cause i. e. who though he knows my Integrity and Piety towards him yet doth not plead my cause against my Friends not will admit me to plead my cause with him before them as I have so oft and earnestly desired nor doth deal with me according to those terms of Grace and Mercy wherewith he treateth other men and Saints but useth me with great rigour and by his soveraign Power punisheth me sorely without discovering to me what singular cause I have given him to do so and the Almighty who hath †Heb. 〈◊〉 my 〈◊〉 〈◊〉 vexed my soul 3. All the while my breath e Which is the constant Companion and certain sign of Life both coming in with it Gen. 2. 7. and going out with it 1 Kings 17. 17. Psal. 146. 4. Or my Soul or Life is in me and ‖ That is 〈◊〉 breath 〈◊〉 God 〈◊〉 〈◊〉 the spirit of God f That Spirit or Soul which God breathed into me Gen. 2. 7. and preserveth in me Or rather the breath of God i. e. which God breathed into me which eminently appears in a mans nostrils is in my nostrils 4. My lips shall not speak wickedness nor my tongue utter deceit g I will speak nothing but the truth with all plainness and impartiality neither defending my self and cause by vain and false Professions of those Virtues or Graces which I know I have not nor yet in compliance with your desire and design falsly accusing my self of those crimes wherewith you charge me whereof I know my self to be innocent 5. God forbid that I should justifie you h i. e. Your opinion and censure concerning me as one convicted to be impious or hypocritical by Gods unusual and severe dealing with me till I die * 〈◊〉 â—… â—… I will not remove i To wit declaratively as real words are frequentlâ—… understood or by renouncing or denying my Integrity of which God and my own Conscience bear me witness I will not to gratifie you say that I am an hypocrite which I know to be false my integrity from me 6. My righteousness I hold fast k Heb. I have held fast i. e. I have not only begun well but continued in well doing which is a plain Evidence that I am no hypocrite Or the past tense is put for the future as is usual I will 〈◊〉 fast declaratively as before I will maintain it that howsoever you calumniate me I am a righteous person and will not let it go my heart l i. e. My Conscience as the 〈◊〉 is oft used as 1 Sam 24. 5. 25. 31 Ezek. 14. 5. 1 Iob. 3. 20 21 shall not reproach me m Either 1. with betraying my own cause and innocency and speaking what I know to be false to wit that I am an hypocrite Or 2. for my former impiety or hypocrisie wherewith you charge me †〈◊〉 〈◊〉 〈◊〉 so long as I live n Heb. From or for or concerning my days i. e. the time of my Life whether past or to come Or the course of my Life days or times being put here as it is elsewhere for actions done in them by a Metonymy 7. Let mine enemy be as the wicked o I am so far from loving and practising wickedness whereof you accuse me that I abhor the thoughts oâ—… it and if I might and would wish to be revenged of mine Enemy I could wish him no greater mischief than to be a wicked man and he that riseth up against me p Either 1. You my Friends who instead of comforting me are risen up to torment me Or rather my worst enemies as the unrighteous 8. * 〈◊〉 16. 26. For what is the hope of the hypocrite though he hath gained q There is no reason why I should envy or desire the portion of wicked men for though they oft-times prosper in the World as I have said and seem to be great gainers yet death which hasteneth to all men and to me especially will shew that they are far greater losers and die in a most wretched and desperate condition having no hope either of continuing in this life which they chiefly desire or of
or 2. God of whose works of Nature he here speaks or 3. God as the chief Author and Directer and man as Gods Instrument in the work setteth an end g Or a bound how far the darkness shall reach and how far the dark and hidden parts and Treasures of the Earth shall be searched and discovered and brought to light * Ch. 1â—… â—…2 to darkness and searcheth out all perfection h i. e. Metals and Minerals which are nothing else but Earth concocted and hardened and brought to maturity and perfection Or unto all perfection i. e. he perfectly and exactly searcheth them out although the Hebrew Lamed may be here only a Note of the Accusative Case as our translation takes it the stones i Either Gems and precious Stones which are called by this word Prov. 26. 8. or those stones out of which the metals forementioned are taken of darkness and the shadow of Death k Which lie hid in the dark and deadly shades and bowels of the Earth 4. The flood breaketh out l This Verse speaks either 1. Of another great and remarkable work of God whereby in some places either new Rivers break forth or old Rivers break in upon the Inhabitants and drive them away and in other places Rivers or other Waters are dried up or derived into other channels or grounds by which means these Lands are rendred more useful and fruitful Or rather 2. Of an accident which commonly happens in Mines where whilest men are digging a flood of Waters breaks in suddenly and violently upon them and disturbs them in their work from the Inhabitant m Heb. from with the Inhabitant i. e. out of that part of the Earth which the Miners in a manner inhabit or where they have their fixed abode and for the most part dwell Or so that there is no Inhabitant or abideâ—… i. e. so that the Miners dare continue there no longer but are forced to come away even the Waters n Which word is easily and fitly understood out of the foregoing word flood Or without this supplement the flood may be said to be forgotten c. that singular word being collectively taken and so conveniently joined with this word of the plural number forgotten of the foot o i. e. Untrodden by the foot of man such Waters as men either never did pass over or by reason of their depth cannot pass over or such as though the Miners at first for a while did pass over yet now cannot or dare not do so any more Forgetfulness is here ascribed to the foot as it is to the hand Psalm 137. 5. and it is put for ignorance or unacquaintedness as all sinners are said to forget God though many of them never remembred nor minded him they are dried up they are gone away from men p Heb. they are dried up or drawn up to wit by Engines made for that purpose from men i. e. from the Miners that they may not be hindred in their work Or with or by men the prefix Mem being oft put for Beth i. e. by the labour of men they remove or vanish or pass away and so the Miners return to their work 5. As for the Earth out of it q Out of the upper parts of the Earth cometh bread r Bread-corn or other food for mans use and under it s Either 1. under the same Earth which either at the same time yields bread out of its upper and fire out of its lower parts or at several times that Earth which once was fruitful becoming by the disposition of divine Providence barren and sulphureous c. Or 2. Under other parts of the Earth is turned up t i. e. Is digged out and setched up as it were * Ezek. 〈◊〉 〈◊〉 fire u Either Gold and pretious Stones which glitter and sparkle like fire or Coals and Brimstone and other materials of Fire 6. The stones of it are the place of Saphirs x i. e. Of pretious Stones the Saphire as one of the most eminent being put for all the rest In some parts of the Earth the Saphires are mixed with stones and cut out of them and polished Of this stone see Exod. 24. 10. Ezek. 1. 26. Cant. 5. 14. Laâ—… 4. 7. and it hath y i. e. The Earth containeth in or under it ‖ Or 〈◊〉 〈◊〉 dust of Gold z Which is a distinct thing from that Gold which is found in the mass or lump of which v. 2. both sorts of Gold being found in the Earth 7. There is a path a To wit in the dark depths and Bowels of the Earth which no fowl knoweth and which the Vultures b Whose Eye is very quick and strong and which searcheth all places for its Prey but cannot reach to these places which yet the Wisdom of man by the direction of Gods Providence find eth out Eye hath not seen 8. The Lions Whelps c Heb. the sons of Pride a fit name for Lions which are lofty and stately Creatures despising both men and all other Beasts that oppose them have not trodden it noâ—… the fierce Lion d Which rangeth all places for Prey and findeth out the deepest Dens and Caves of the Earth The Birds and Beasts have oft times led men to such places as otherwise they should â—…ver have found out but they could not lead men to these Mines but the finding out of them is a special gift of God and an act of that Wisdom which he hath put into man passed by it 9. * 〈◊〉 5. He putteth forth his hand upon the ‖ 〈◊〉 〈◊〉 Rock e This and the now next Verses are meant either 1. Of other eminent and considerable works of God who sometimes overturneth Rocks and produceth new Rivers in unlikely places Or rather 2. Of the same work of mining and digging for Gold or other pretious things of the Earth and of other effects of Mans Art and Wisdom in that work The Miners resolve to break through all opposition and by Iron tools or Fire or other ways dig through the hardest Rocks he overturneth the mountains by the roots f He undermineth the very Mountains to find out the Metals lying at the bottom of them 10. He cutteth out Rivers among the Rocks g He maketh channels there to convey away that water which was breaking in upon him and if not thus diverted would have spoiled his work of which see on v 4. and his Eye seeth every precious thing h Having with great art and indeâ—…atigable Industry broke through all difficulties he at last arriveth at his end and finds out those precious Treasures which he sought for 11. He bindeth the floods †〈◊〉 〈◊〉 from overflowing i He restraineth them and as it were bindeth them to their good behaviour that they may not overflow the Mine and the thing that is hid bringeth he forth to light k
Verb is used 2 Chron. 18. 31. Or allured or intiâ—…ed or persuaded thee as the word properly signifies which possibly may here be emphatical and may imply as that Iob had by his sins brought himself into these straits so that God would have brought him out of them by the usual and regular way to wit by persuading him to turn from his sins and humbly and earnestly to cry to God for Mercy which if he had complied with God would have delivered him out of the p Heb. out of the mouth or jaws of Tribulation which like a wild Beast was ready to swallow him up strait into a broad place q i. e. Into a state of ease and freedom where there is no straitness and †Heb. 〈◊〉 of thy 〈◊〉 * Psal. 23. â—… that which should be set on thy table should be full of fatness r Thy Dishes or the food in them 17. But thou hast fulfilled the judgment s Or the cause or sentence as the word most properly signified Thou hast fully pleaded their cause and justified the hard and reproachful speeches which wicked men in their rage utter against God condemning God and justifying themselves of the wicked ‖ Or 〈◊〉 and 〈◊〉 should 〈◊〉 thee judgment and justice take hold on thee t Or therefore which is oft understood the sentence and judgment or the judicial sentence to wit of the wicked now mentioned shall take hold on thee Thou hast maintained their cause against God and God shall pass against thee their sentence or the Sentence of Condemnation due to such wicked men 18. Because there is wrath u To wit conceived by God against thee Because by thy pleading the cause of the wicked thou hast deserved that God should give sentence against thee as was now said and hast provoked God's wrath against thee therefore look to thy self and reconcile thy self to God by true repentance whilst thou mayest and before sentence be executed upon thee beware x This is not in the Hebrew but is necessarily to be understood to make up the sence and is oft understood in the like cases and that before this Hebrew Particle Pen as Gen. 3. 22. 11. 4. 42. 4. Isa. 36. 18. See the like also Mat. 25. 9. Act. 5. 39. leâ—…t he take thee away with his stroke y Properly with the stroke of his hand or foot It is an allusion to men who oft express their anger by clapping their hands or stamping with their feet then * Psal. 49. â—… a great ransom cannot †Heb. 〈◊〉 tâ—…ee 〈◊〉 deliver thee z For if once God's wrath take hold of thee and sentence be executed upon thee before thou dost repent and humble thy self to thy judge neither Riches nor Friends no nor any Person or thing in Heaven and Earth can redeem thee no Ransom or Price will be accepted for thee 19. Will he esteem thy riches no not Gold nor all the â—…orces of strength a If thou couldst recover thy lost wealth or strength or thy Friends would employ theirs on thy behalf neither could the one ransom thee nor the other rescue thee 20. * 〈◊〉 â—… 4. Desire not the night b Either 1. properly that in it thou mayest find some ease or rest as men usually do But this Iob did not much desire for he complains that his nights were as restless as his days Or rather 2. metaphorically the night of Death which is called the Night both in Scripture as Iohn 9. 4. and in other Writers and which Ioâ—… had oft and earnestly desired and even thirsted after as this Verb notes See Ch. 7. 15. And this seems best to agree with the foregoing counsel v. 18. beware lâ—…st 〈◊〉 take thee away with his stroke for then saith he thou art irrecoverably lost and gone and therefore take heed of thy foolish and oft râ—…peated desire of death leâ—… God inflict it upon thee in great anger when c Or by which which words are oft understood in divers Textâ—… of Scripture people d Even whole Nations and Bodies of People which aâ—…e all God's Creatures as well as thou and yet are not spared by him but cut off in wrath and many of them sent from one death to another take heed therefore thou beeâ—… not added to the number 〈◊〉 34. 20. are cut off e Heb. are made to 〈◊〉 i. e. to vanish or perish or die as this Verb is ofâ—… 〈◊〉 as Jâ—…b 18. 16. Psal. 102. 25. in their place f In their several places where they are or suddenly before they â—…an remove out of the Place where the hand and stroke of God finds them or in the place where they are settled and surrounded with all manner of Comforts and Supports and Friends all which could not prevent their being 〈◊〉 〈◊〉 â—…ossibly this phrase may allude to that expression of Job's Chap. 29. 18. I shall die in my â—…est 21. Take heed regard not g Or look not to it to wit with an approving or coveâ—…ing eye as this word is used Prov. 23. 31. iniquity for this hast thou chosen rather than affliction h Thou hast chosen rather to quarrel with God and censure his judgments than humbly and quietly to 〈◊〉 〈◊〉 to them and to wait upon God by Faith and Prayer for deliverance 〈◊〉 〈◊〉 time and way 22. Behold God exalteth i Or is â—…igh or exâ—…lted the active Verb being taken intransitively which is not unusual in the Hebrew Tongue This is a proper argument to force the foregoing counsels God is omnipotent and therefore can with great facility either punish thee far worse if thou beâ—…st obstinate and refrâ—…ctory or deliver thee if thou doest repent and return to him by his power * 〈…〉 who teacheth like him k He is also infinitely wiâ—…e as well as powerful and as none can work like him so none can teach liâ—…e him Therefore do not presume to teach him how to govern the World or to order thy affairs but know that whatsoever he doth with thee or with any other men is best to be done And therefore â—…e willing to learn from him learn obedience by the things which thou suâ—…erest from him and do not follow thy own fancies or affections but use the methods which God hath taught thee to get out of thy troubles by submission and prayer and repentance The words may be rendred What Lord is like him For the word Morâ—… in the Chaldee dialect signifies a Lord This Translation suits with the former Clause of this Verse but ours agrees well enough with that and is confirmed by the following Verse 23. * 〈◊〉 â—… 13. Who hath enjoyned him his way l Wherein he should walk i. e. what courses and methods he shall use in the administration of humane affairs If he had a Su periour Lord who gave him Laws for his actions he might be
live in desert places are furnished with necessary provisions This is justly mentioned as another wonderful work of God or fill †Heb. 〈◊〉 〈◊〉 the appetite of the young Lions 40. When they couch in their dens b When through age and infirmity they cannot range abroad for Prey as the young Lions do but 〈◊〉 〈◊〉 in their Dens as it were expecting their food from God from whom also they receive it and abide in the covert to lie in wait c Watching till some Beast comes that way upon which they may Prey 41. * 〈◊〉 147. 9. 〈◊〉 6. 26. Who provideth for the Raven d Having mentioned the noblest of Brute-creatures he now mentions one of the most contemptible and loathsome to shew the care of God's Providence over all Creatures both great and small Which is more remarkable in Ravens because 1. they devour flesh which it is not easie for them to find 2 they are greedy and eat very much 3. they are generally neglected and forsaken by Mankind 4. their young ones are so soon forsaken by their Dams that if God did not provide for them in a more than ordinary manner they would be starved to death his food when his young ones cry unto God they wander for lack of meat CHAP. XXXIX 1. KNowest thou the time a That thou mayest then go to them and afford them thy help in their hard work when the wild goats of the rock b Which dwell in high and steep Rocks where no Man can come See 1 am 24. 2. Psal. 104. 18. bring forth c Which they do with great difficulty as is implied Psal. 29. 9. and noted by Philosophers wherein they have no assistance from men but onely from God or canst thou mark when the * 〈◊〉 â—…9 9. hinds do calve d When God by his secret instinct directs them to a certain Herb called Seseli which as Naturalists report doth hasten and help forward their Birth 2. Canst thou number the months that they fulfil or knowest thou the time when they bring forth e Dost thou exactly know when they did conceive and when they will bring forth which is more uncertain in these than in other Creatures because there fall out many accidents which cause them to bring forth before their time as thunder Psal. 29. 9. and other like causes of sudden fear which may be many and various in those desert places where they live 3. They bow themselves f Being taught by a Divine instinct to dispose themselves in such a posture as may be fittest for their safe and easie bringing forth they bring forth their young ones g To wit with great pain being almost torn or rent asunder with the Birth as the word signifies or without any of that help which tame Beasts oft have they cast out their sorrows h i. e. Their young ones and their sorrows together Or though which Particle is oft understood they remit or put away their sorrows i. e. Though in stead of cherishing and furthering their sorrows which for their own ease and safety they should do they foolishly hinder them and so increase their own danger yet by God's good Providence to them they are enabled to bring forth as was now said 4. Their young ones are in good liking i Or grow strong or fat notwithstanding their great weakness caused by their hard entrance into the World they grow up with corn k Which they find and feed upon in the Fields they go forth and return not unto them l Or as with Corn i. e. as if they were fed with Corn the Particle as being oft deficient and to be supplied Or in the Field as this word in the Chaldee or Syriak Dialect signifies l Finding sufficient Provisions abroad by the care and conduct of God's Providence 5. Who hath sent out the wild ass free m Who hath given him this disposition that he loves freedom and avoids and hates that subjection which other Creatures quietly and contentedly endure or who hath loosed the bands of the wild ass n Which is not to be understood privatively as if God took off the bands which men had put upon him but Negatively that he keeps him from receiving the bands and submitting to the service of Man Who hath made him so untractable and unmanageable Which is the more strange because home-bred Asses are so tame and tractable 6. * Chap. 24. 5. Whose house I have made the wilderness o Who useth and loveth to dwell in desert Lands Ier. 2. 24. Hosâ—…a 8. 3. 9. and the †Heb. Salt places barren land p Called barren not simply for then he must be starved there but comparatively unmanaged and therefore in a great measure unfruitful Land his dwellings 7. He scorneth q Either 1. he feareth them not when they pursue him because he is swift and can easily escape them Or 2. he values them not nor any provisions or advantages which he may have from them but prefers a vagrant and solitary life in the Wilderness before them Or 3. he disdains to submit himself to them and resolutely maintains his own freedom the multitude of the city r He mentions the City rather than the Countrey partly because there is the greatest Multitude of People to pursue and overtake and subject him and partly because there is the greatest plenty of all things to invite him the Fruits of the Countrey being said up in Cities in greatest abundance neither regardeth s Heb. heareth i. e obeyeth he the crying †Heb. of the Exactour of the driver t Heb. of the Taskmaster or Exactor of Labour i. e. He will not be brought to receive his Yoke nor to do his Drudgery nor to answer to his cries or commands as tame Asses are forced to do 8. The range of the mountain u That which he searcheth out or findeth in the Mountains He prefers that mean provision and hardship with â—…is freedom before the fattest Pastures with servitude Why so weak and harmless a Creature as the wild Ass should be untamable when the most savage Lions and Tigers have been tamed and how there comes to be so vast a difference between the tame and the wild Ass thou canst give no reason but must refer it wholly to my good pleasure to which also thou shouldst upon the same grounds refer all the various methods of my providence and dealings with thee and with other men and not so boldly censure what thou dost not understand is his pasture and he searcheth after every green thing 9. Will the Unicorn z Will he suffer himself to be tied or confined there all Night and to be reserved to the work of the next day as the oxen do Surely no. And if thou canst not rule such a Creature as this much less art thou able to govern the World or to teach me
of his Church he hath prepared t Or established by his immutable Purpose and his irrevocable Promise his throne for judgment 8. And * Psal. 96. 13. 98. 9. he shall judg the world u Not you onely but all the Enemies of his People and all the Men of the World in righteousness he shall minister judgment to the people in uprightness 9. * Psal. 3â—… 39. 46. 1. 91. 2. The LORD also will be †Heb. At high place a refuge for the oppressed x God will not only judg the World at the last day and then give Sentence for his People against their Enemies but even at present he will give them his Protection a refuge in †Gr. 〈◊〉 times †Heb. Is trouble So Gr. of trouble 10. And they that know y i. e. That thoroughly understand and duly consider thy name z i. e. Thy Nature and Perfections thy infinite Power and Wisdom and Faithfulness and Goodness which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God as he hath manifested himself in his Word and Works as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. c. will put their trust in thee for thou LORD hast not forsaken a The experience of thy Faithfulness to thy People in all Ages is a just ground for their Confidence them that seek thee b i. e. That seek Help and Relief from thee by fervent Prayer mixed with Faith or trust in God as is expressed in the former Clause 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there for there was the Ark at this time declare among the people d i. e. To the heathen Nations that they also may be brought to the Knowledg and Worship of the true God his doings 12. * Gen. 9. 5. When he maketh inquisition for blood e Heb. Bloods The bloodshed or murder of his innocent and holy ones which though he may connive at for a season yet he will certainly call the Authors of it to a very severe Account and avenge it upon them he remembreth them f Either 1. The Humble as it follows or the Oppressed v. 9. That trust in him and seek to him v. 10. Whom he seemed to have forgotten Or 2. The bloods last mentioned for that Noun and this Pronoun are both of the masculine Gender and then remembring is put for revenging or punishing as it is Deut. 25. 17 19. Neâ—… 6. 14. Ier. 14. 10. and 44. 21. and oft elsewhere he forgetteth not the cry of the ‖ Or Afflicted humble g Or â—…eek as this word which is used also Zech. 9. 9. is Translated Mat. 21. 5. Who do not and cannot and will not avenge themselves but commit their Cause to me as the God to whom Vengeance belongeth Or afflicted or oppressed ones 13. Have mercy upon me O LORD consider my trouble h To wit Compassionately and effectually so as to bring me out of it which I suffer of them that hate me thou that liâ—…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping being as near Death as a Man is to the City that is come to the very Gates of it And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors of whom see my Latin Synopsis Gates elsewhere signify Power and Policy because the Gates of Cities were places both of Counsel and Strength but the Gates of Death are never so taken in Scripture 14. That I may shew forth all thy praise in the gates k i. e. In the great Assemblies which were usually in the Gates Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former and declareth that if he be brought off them he will go into these of the daughter of Zion l Either 1. Of Ierusalem so called also Isâ—… 1. 8. Zech. 9. 9. Because at this time it was subject to Zion which at this time was the seat of the Kings Palace and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters as Ios. 15. 45. 2. Chron. â—…3 19. Psal. 48. 11. As the chief Cities are called Mothers as 2. Sam. 20. 19. Gal. 4. 26. Or 2. Of the People who live in or belong to or meet together for civil and religious Matters in Zion For Cities are as it were Mothers to their People giving them Birth and Breeding and therefore the People are commonly called their Daughters So the Name of the Daughter of Egypt Ier. 46. 11. and of Edom Lam. 4. 21 22. and of Tyre Psal. 45. 12. and of Babel Psal. 137. 8. and of Ierusalem Lam. 2. 13 15. Mich. 4. 8. Are put for the People of those places I will rejoyce m To wit with spiritual Joy and Thanksgiving else it were no fit Motive to be used to God in Prayer in thy salvation 15. * 〈◊〉 7. 15. 〈◊〉 6. 〈◊〉 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us in the net which they hid is their own foot taken 16. The LORD is known o Or hath mads himself known or famous even among his Enemies by his most wiâ—…e Counsels and wonderful Works by the judgment which he executeth p Upon the Wicked as it followeth the wicked is snared in the work of his own hands * 〈◊〉 92. 3. Higgaion q This is either a musical Term or a Note of Attention a kind of behold intimating that the Matter deserves deep and frequent Meditation or Consideration as the word signifies Selah 17. The wicked shall be turned into hell r Either 1. Into the Grave which is oft called Schâ—…ol into which they are said to be turned or to return because they were made of or taken out of the Dust Eccles. 12. 7. Or 2. Into the place of eternal Perdition which also is sometimes called Schâ—…ol as Prov. 15. 24. and elsewhere For he seems to speak here of those Punishments which are peculiar to the Wicked whereas the Grave is common to good and bad And as v. 8. He seems to speak of the last and general Judgment of all the World so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it And into this place wicked Men may be said to be turned back or to return either 1. Because it is their own proper place Act. 1. 25. to which they belong and from which they have their Original and their wicked Qualities as being of their Father the Devil Iohn 8. 44. In which respect the Locusts who are by all Interpreters understood to be living Men are said
Psal. 38. 10 lighten mine eyes d Either 1. Because I find my Counsel insufficient v. 2. do thou enlighten my mind and guide me by thy Counsel and Spirit into the right way of obtaining thy Mercy and Help So this Phrase is used Psal. 19. 8. â—…ph 1. 18. Or 2. Do thou revive and comfort and deliver me from the darkness of Death which is ready to come upon me and to close mine Eyes Nothing is more common than to express great Dangers and Calamities by Darkness and great Comforts and Deliverances by Light as Iob 15. 22. and 17. 13. and 30. 26. and by an enlightening of the Eyes as Ezra 9. 8. Comp. Prov. 15 30. and 29. 13. lest I sleep the sleep of death e i. e. Lest I sink under my Burthen and die for Death is oft called a Sleep in Scripture as Iob. 3. 13. and 14. 12. Psal. 76. 5. Iohn 11. 11. 4. * Psal. 25. 2 Lest mine enemy say I have prevailed against him f To wit by my art or strength which will reflect dishonour upon thee as if thou wert either unfaithful and unmindful of thy Promises oâ—… unable to make them good Therefore repress this their Arrogancy and Blasphemy and maintain thine own Honour and those that trouble me rejoyce when I am moved g Or stumble or fall to wit into Mischief 5. But I have trusted in thy mercy h Neither their Threats and Brags nor my own Dangers shall shake my Confidence in thy Mercy promised to me my heart shall rejoyce in thy salvation 6. I will sing unto the LORD because he hath dealt bountifully with me i Either 1. In giving me that support and assurance of his Favour which for the present I enjoy Or 2. In giving me that Mercy which he hath freely promised me it being a common thing for David and other Prophets to speak of future Dèliverances as if they were already come that so they may signify both the infallible certainty of the thing and their firm assurance thereof But the words may be rendered When he shall have dealt bountifully with me This Verb properly signifies to requite or reward as it may be taken here for there is a reward of Grace as well as of Debt Rom. 4. 4. but here it signifies a free and bountiful giving as it doth alâ—…o Psal. 119. 17. and 142. 7. PSAL. XIV To the chief musician a Psalm of David The design of this Psalm is to describe and bewail the horrible Wickedness and Corruption of Mankind and especially of ungodly Men and of his own Enemies 1. THE * Psal. 10. 4. 53. 1. fool a i. e. The wicked man For such are commonly and justly called Fools every where in Scripture and that purposely to meet with their false yet common Conceit of themselves as if they were the only wise men and all others were Fools hath said in his heart b i. e. In his secret Thoughts or within himself being afraid and ashamed to utter it with his mouth Not that it was his fixed and constant Opinion and Judgment but this he saith by Construction because he heartily wisheth there were no God and lives as if there were none So this Text may be explained by comparing it with Psal. 36. 1. and Tit 1. 16. there is no God c He denies not God's Being or Existence but only his Providence He saith not there is no Iehovah which name of God notes his being but no Elohim which expresseth God as the Judge and Governour of the World who observes and recompenseth all the Actions of all men according to their several Qualities they * Rom. 1. 21. c. are corrupt d Heb. They have corrupted to wit themselves or their ways as this word commonly signifies Their great and wilful Wickedness is alledged as a ground of their Atheism or Infidelity they have done abominable works there is none that doeth good f None of their Actions are really and thoroughly good or pleasing to God for if some of them be materially good as when they do an act of Justice or Charity yet they are poisoned with bad Principles or Ends not being performed by them out of a good Conscience and serious Care to please God for then they would do one good Action as well as another but in Hypocrisy or with vain Glory or some finister and unworthy Design e To wit of the Fools here described 2. The LORD looked down from heaven g To search out the Truth God knoweth all things without any enquiry But this is a Figure called Anthropopathia whereby Scripture oft speaks of God after the manner of Men. upon the children of men h Upon the whole Body of the Israelitish Nation and upon the generality of Mankind under Heaven for he speaks of all except his People and the Righteous ones who are here opposed to these v. 4. 5. to see if there were any that did understand and seek God i That did truly know God to wit so as to love and fear and trust and obey him for all these are frequently signified in Scripture by this Expression of knowing God and that did diligently seek him i. e. Study his Mind and Will that they might do it and seek his Grace and Favour 3. They are all gone aside k To wit from God whom they should have sought v. 2. and from the Rule which he hath given him and by which they sometimes professed and seem'd to govern themselves Or are grown sowre as this word signifies Hos. 4. 18. And so this is a Metaphor from corrupted Drinks as the next is taken from rotten Meat they are all together become †Heb. stinking filthy l Heb. stinking i. e. loathsom or abominable to God and to all wise and sober Men. * Rom. 3. 10. there is none that doth good no not one 4. Have all the workers of iniquity no knowledg m Have they lost their Wits have they neither Religion nor common Discretion either of which would teach them not to make themselves so hareful to the all-seeing and almighty God and to all Men The words may be rendered thus Do not all the workers of Iniquity know it So it is only an Ellipsis of the Pronoun which is frequent as I have shewed before Are they not Conscious to themselves of the Truth of what I say I dare appeal to their own Consciences But this I propound with Submission †Heb the eaters up of my People eat Bread * Mâ—… 3. 3. who eat up n Or they eat up i. e. devour and destroy as this word signifies Deut. 7. 16. Prov. 30. 14. Ier. 50. 17. Nah. 3. 15. my people o i. e. The poor and godly Israelites of whom he principally speaks whom he calleth my people Either 1. God's people as they were in many respects Or rather 2. David's people For David
make such ways Contemptible and hateful to all men as far as it lyes in his power But this contempt of wicked men must be so managed as not to cause a contempt of just Authority which if it be lodged in a wicked hand doth Challenge not only Obedience but also Honour and Reverence as is manifest from the Precepts and Examples of Christ and of his Apostles who charge this upon the Christians every where although the Magistrates of those times were unquestionably vile and wicked men See Act. 23. 5. Rom. 13. 1 Pet. 2. 13 c. but he honoureth p i. e. He highly esteemeth and heartily loveth them and sheweth great respect and kindness to them though they be mean and obscure as to their wordly Condition and though they may differ from him in some Opinions or practices of lesser moment them that fear the LORD he that sweareth q To wit a promissory Oath engaging himself by solemn Oath to do something which may be beneficial to his Neighbour to his own hurt r i. e. To his own damage or prejudice As if a man solemnly swear by the name of the great God that he will sell him such an Estate at a price below the full worth Or that he will give a poor man such a Sum of Mony which when afterwards he comes to review and Consider he finds it very inconvenient and burdensom to him where he is tempted to break his Oath and changeth not s To wit his purpose or Course but continues firm and resolved to perform his promise and Sacrificeth his interest and profit to his Conscience and the Reverence of God and of an Oath See Ezek. 17 18 19. 5. * Exod. 23. 8. He that putteth not out his money to usury t In such manner as is contrary to Gods law Of which see in Exod. 22. 25. Levit. 25 36 37. * Exod. 22. 25. Lev. 25. 36. Deut. 23. 19. Ezek. 18. 8 22. 12. Deu. 16. 19. or taketh reward u Or a bribe from him who hath a bad cause that he may either condemn the innocent or acquit the guilty Both which God abhorreth against the innocent He that doth these things x Here enumerated and such things as naturally and necessarily flow from them or are a kin to them and joyned with them shall never be moved y He shall constantly persevere in Gods Church here and though he may be shaken and stagger and fall yet he shall never wholly and finally be removed or fall away from it nor from that happiness which was proposed and promised to him but shall abide with God here and go to him when he dies and be for ever with the Lord. PSAL. XVI ‖ Or a golden Psalm of David Michtam a of David a Divers render this word a Golden Psalm because of the preciousness and excellency of the matter of it for it Treats of Christ's Death and Resurrection But because this Title is prefixed to Psal. 56 57 58 59 60. wherein there is no such peculiar Excellency it may seem rather to be a Title belonging to the Musick or the Song which with the rest is now lost and unknown It is a great question among Expositors in whose Name and Person he speaketh this Psalm whether his own or Christ's It seems hard to exclude David's Person to whom almost the whole Psalm properly and literally belongs and to whom some parts of it do more conveniently belong 〈◊〉 to Christ And some parts of it do peculiarly belong to Christ of whom it is expounded by the two great Apostles Peter and Paul Act. 2. 25. and 13. 35. And yet it seemâ—… probable by the contexture of the Psalm and the coherence of the several Verses together that the whole Psalm speaks of one and the same Person But because David was a mixt Person being both a Member and an eminent Type of Christ he may without any inconvenience be thought to speak of himself sometimes in the one and sometimes in the other Capacity to pass from the one to the other And therefore having spoken of himself as a Believer or Member of Christ in the former part of the Psalm he proceeds to consider himself as a Type of Christ and having Christ in his Eye and being inspired by the Holy Ghost with the knowledge and Contemplation of Christ's Passion and Resurrection towards the close of the Psalm he speaks such things as though they might be accommodated to himself in a very imperfect obscure and improper Sence yet could not truly literally and properly fully and compleatly belong to any but to Christ to whom therefore they are justly appropriated in the New Testament 1. PReserve me b From all mine Enemies O God for in thee do I put my trust c Therefore thou art in Honour and by Promise obliged not to deceive my Trust. 2. * Psal. 16. 2. O my soul d Which words are fitly understood For it is manifest he speaks to one Person of another And it is usual with David to turn his Speech to his Soul as Psal. 42. 6. and 43. 5. thou hast said e Thou hast oft times avowed and professed it and dost still persist to do so unto the LORD Thou art my Lord f By Creation and preservation and otherwise to whom I owe all Service and Obedience upon that account * Iob. 22. 2. 35. 7. Psal. 50. 9. Rom. 11. 35. my goodness g Whatsoever Piety or Vertue or Goodness is in me or is done by me extendeth not to thee h i. e. Doth not add any thing to thy Felicity for thou dost not need me nor my Service nor art capable of any advantage from it Or is not for thee as this word is used Gen. 16. 5. 2 Sam. 1. 26. i. e. For thy use or Benefit Or is not upon thee i. e. It lays no Obligation upon thee as this very word is taken Iudg. 19. 20. Psal. 56. 12. Ezek. 45. 17. All comes to the same thing The Sence is God is al-sufficient and infinitely happy and the Author of all the good that is in or is done by any of his Creatures and therefore cannot prevent nor oblige God any further than he is graciously pleased to oblige himself Thus he renounceth all Opinion of merit and though he urged his trust in God as a motive to perswade God to preserve him v. 1. yet he here declares that he did not do it as thinking that God was indebted to him for it 3. But i i. e. But my goodness extendeth which is easily understood out of the former Verse From which also there may be fetched another Supplement O my Soul thou hast said to the Saints c. to the Saints that are in the Earth k i. e. To those holy and righteous Persons that live upon Earth with me To these only or principally my goodness is extended Because I cannot
3. I will call upon the LORD who is worthy to be praised so shall I be saved g Or I did call and was saved For the Future Tense is commonly used for that which is Past. And this seems best to agree with the whole Context which is to praise God for mercies already received from mine enemies 4. * Psal. 116. 3 The sorrows of death h i. e. Dangerous and deadly Troubles Or the Bands or Cords of Death which had almost seized me and was putting it's Bands upon me Compare Psal. 73. 4. compassed me and the floods of †Heb. 〈◊〉 ungodly men i Their great multitudes and strength and violent assaults breaking in upon me like a Flood made me afraid 5. The ‖ Or Cords sorrows of hell k Or of the Grave which brought me to the brink of the Grave compassed me about the snares of death prevented me l Had almost taken hold of me ere I was aware of my danger 6. In my distress I called upon the LORD and cryed unto my God he heard my voice out of his * Psal. 11. 4. temple m Either 1. Out of his Sanctuary whence he promised to hear and answer the Prayers of his People which are either made there or directed thither Or 2. Out of his heavenly Habitation which is oft called his Temple See on Psal. 11. 4. and my cry came before him even unto his ears 7. Then the earth shook and trembled n Then God appeared on my behalf in a miraculous and glorious manner and with the great Terror and Confusion of all mine Enemies which is here compared to an Earthquake the foundation also of the hills were moved and shaken o The Earthquake was so deep and violent that it overthrew whole Mountains by the Roots Whereby he designs his lofty and potent Enemies such being oft compared to Mountains as Psal. 46. 3 4. and 144. 5. Isa. 41. 15. c. because he was wroth 8. There went up a smoke †Heb. by his out of his nostrils p As is usual in Persons Transported with great anger and rage He manifested his great displeasure against my Adversaries and fire out of his mouth devoured coals were kindled by †Heb. him it q Which notes the Fervency Constancy and Efficacy of his anger 9. He bowed the heavens r By producing thick and dark Clouds by which the Heavens seem to come down to the Earth also and came * Psal. 144. 5. down s Not by change of place but by the Manifestation of his Presence and Power on my behalf and darkness was under his feet 10. And he rode upon a cherub t Or upon the Cherubims by an Enallage of number that is upon the Angels who are so called Gen. 3. 24. Heb. 9. 5. who are also called God's Chariots Psal. 68. 17. upon which he is said to sit and ride All which is not to be understood grossly but only to note God's using of the Ministry of Angels in raising such Storms and Tempests as are here described and did fly yea * Psal. 104. 3. he did fly upon the wings of the wind u As swiftly as the Wind. He came to my rescue with all speed 11. He made darkness his secret place x Or his hiding Place i. e. He covered himself with dark Clouds from whence he secretly shot at his Enemies as it follows his pavilion round about him were dark waters y i. e. Watry Vapours and thick Clouds as the next Words expound these and thick clouds of the skies 12. At the brightness that was before him z At his glorious and powerful appearance his thick clouds passed a Or passed away i. e. Vanished as this Word is oft taken as Psal. 90. 5 6. Isa. 29. 5. Hab. 3. 10. being dissolved into showers of Hail-stones c. hail stones and coals of fire 13. The LORD also thundered b in the heavens and the Highest gave his voice c i. e. Thunder oft so called The same thing expressed in other Words hailstones and coals of fire q To wit against my Adversaries Thunder is a sign of God's Anger 1 Sam. 2. 10. and 7. 10 14. Yea he sent out his arrows d To wit Lightnings as it is explained in the next Clause and scattered them e To wit mine Enemies Which is sufficiently understood from v. 3. and 17. and from the whole Context and he shot out lightnings and discomfited them 15. Then the channels of waters were seen and the foundations of the world were discovered f By mighty and terrible Earthquakes which overturned the Earth and made it's lower parts uppermost and visible at thy rebuke O LORD at the blast of the breath of thy nostrils 16. * Psal. 144. 7. â—…7 3. He sent g Angels or assistance otherwise from above he took me he drew me out of ‖ Or great waters many waters 17. He delivered me from my strong enemy and from them which hated me h From them that wanted neither Malice nor Power for they were too strong for me 18. They prevented me i They were too cunning for me and had almost surprized me but they could not prevent thee in the day of my calamity but the LORD was my stay 19. * Psal. 118. 5. He brought me forth k Out of my Straits and Difficulties out of the little Caves in which I was shut up and imprisoned also into a large place l Into a state of Freedom and Plenty and Comfort he delivered me because he delighted in me m Or loved me or had a good will to me as this Phrase commonly signifies Whereby he ascribes all his Mercies and Blessings to God's good Pleasure and free Grace as the first spring of them Which he thought fit to Premise lest the following Expressions should seem to savour of boasting of his own Merits which he oft disclaims 20. The LORD rewarded me according to my righteousness n As I had a just Cause and made it my Care and Business to deal righteously with God and with Saul and all others so God who hath engaged himself by his Promise to succour and reward them that are such was graciously pleased to own me and to plead my Cause against my unrighteous Enemies And Because I would not deliver my self from my Straits and Miseries by unrigteous means namely by killing Saul as I was advised to do God was pleased to deliver me in a more honourable and effectual manner according to the clanness of my hands o hath he recompensed me n i. e. The innocency of my Actions and carriage towards Saul from whose Blood I kept my hands pure 21. For I have kept the ways of the LORD p I have observed and obeyed his Precepts and made mine own Will and Passions and Interest stoop to them and
Though this be the Disposition and Carriage of mine Enemies towards me and therefore I can expect no good from them yet thou O Lord blessed be thy Name art of another Temper they are cruel and perfidious and unrighteous but thou art infinite in Mercy and Faithfulness and Righteousness and Loving kindness as it here follows and therefore though I despair of them yet I trust in thee as other men do for these Reasons v. 7. O LORD is in the heavens n Or is unto as the Prefix Bâ—…th oft signifies as Gen. 11. 4. and elsewhere and as it is here explained in the following Clause the Heavens As it is on the Earth of which there was no question so it reacheth thence to the Heavens i. e. It is infinite and Incomprehensible and thy faithfulness o The truth both of thy Threatnings against thine and mine Enemies and of thy Promises made to me and other good Men. reacheth unto the clouds p i. e. Is far above our reach greater and higher than we can apprehend it 6. * Job 11. 8. Rom. 11. 33. Thy righteousness q In all thy Counsels and Ways in the Government of the World is like †Heb. the Moâ—…tains of God Psal. 71. 19. the great mountains r Either 1. Stedfast and unmoveable Or 2. Eminent and Conspicuous to all men Or rather 3. Very high and out of our reach For so it agrees best with the foregoing and following Expressions thy * Job 7. 20. 1 Tim. 4. 10. judgments s i. e Thy Executions of thy Counsels or thy Administrations of the Affairs of the World and of thy Church are a great deep t i. e. Unsearchable as the Ocean is in some Parts O LORD * thou preservest man and beast u The worst of Men yea and the Brute-beasts have Experience of thy Care and Kindness and therefore I have no Reason to doubt of it 7. How †〈…〉 excellent is thy * 〈◊〉 103. 4. loving kindness x Or thy Mercy For it is the same Word which is used and so rendred v. â—… The Sence is though all thine Attributes now reckoned and the rest of them be excellent and Glorious yet above all thy Mercy is most Excellent or Precious and amiable as being most necessary and beneficial unto us poor sinful miserable Men. O God! therefore the children of men put their trust under the shadow of thy wings y i. e. Cheerfully commit themselves to thy Care and Kindness notwithstanding their own Sinfulness and the Rage and Power of their Adversaries against all which thy Mercy is a sufficient security 8. They z i. e. Those Children of Men who trust in thee as he now said * 〈◊〉 65. 4. shall be †Heb. 〈◊〉 5. 19. â—…â—… â—…4 â—… 31. 14. abundantly satisfied a Though now they are straitned oppressed and Persecuted yet they shall not onely be Protected and Supported for the present but in due time shall have all their Wants and Desires fully satisfied Heb. shall be made Drunk i. e. Shall be as it were over-whelmed with the plenty of it which they shall no more be able to comprehend than a drunken Man is able perfectly to understand and Judge of things and shall be free as drunken Men also are from all Cares and Fears Either of not obtaining it or of losing it with the fatness of thy house b With those Rich and delightful Provisions which thou hast prepared for them in thy Habitation i. e. Either in the Tabernacle where they used to Feast upon the Remainders of the Sacrifices to which also he seems here to allude Or rather 2. In Heaven which is called God's House both in Scripture as Ioâ—… 14. 2. and in divers Antient heathen Authors For the Expressions here used as are too Magnificent to be bestowed upon those Feasts or indeed upon any of the Enjoyments of this Life and do ill become him who professedly disowns the having of his Portion in this Life and declares his Expectation of Happiness in the next Life Psal. 17. 14 15. And seeing it is apparent from Heb. 11. and from many other Scriptures both of the Old and New Testament that both David and Iob and Abraham and the rest of the Holy Patriarchs and Prophets had a firm Belief and Hope of the future Life and their Felicity therein it seems most reasonable to understand all those Passages of David and the other Prophets of it which naturally and without any force may be so understood Of which number certainly this Verse and the following is one and thou shalt make them drink c Before they had Fatness i. e. Fat Meats and New Drink to note the Compleatness of their Feast of the river d Which notes both their plenty and their Constancy and Perpetuity of thy pleasures e Which thou preparest and which thou enjoyest whence it is called the joy of the Lord Mat. 25. 21. Or this notes their great Eminency for things most excellent in their Kinds are entitled to God as the goodliest Cedars Mountains c. are called Cedars of God Mountains of God c. 9. For with thee f i. e. In thy Power to give it and in thy presence to be enjoyed is the fountain g Which notes 1. Causality It is in God as in a Fountain and from him is derived to us 2. Abundance 3. Excellency Water is sweetest in the Fountain and Fountains were rare and highly prized in those hot Countries of Life h Of that Glorious and Blessed and endless Life which alone is worthy of the Name of Life this Life being onely a passage to Death and a Theater of great and manifold Calamities Although it be true that God is the Fountain both of Natural and Spiritual Life in thy light i In the light of thy Countenance or glorious Presence which then shall be fully manifested unto us when we shall see thee clearly and Face to Face and not through a Glass and darkly as we now see 1 Cor. 13. 12. Comp. Psal. 17. 15. shall we k i. e. Enjoy as seeing frequently signifies of which see on Psal. 34. 12 see light l The light of Life as it is called Ioâ—… 8. 12. Light in this Branch being the same thing with Life in the former i. e. Joy and Comfort and Happiness which is oft signified by Light as the contrary is by Darkness See Iob 29. â—… Psal. 27. 1. Isa. 9. 2. There we shall have pure Light without any mixture of Darkness The word Light is Elegantly repeated in another signification in the former Clause it is Light discovering in this Light discovered or enjoyed 10. O †Heb. drawn 〈◊〉 〈◊〉 continue m As this Word signifies Psal. 85. 5. Eccles. 2. 3. Ier. 31. 3. As thou hast begun so continue the Manifestation and Exhibition of it both in this Life and to the
and Cursed Death See Luk. 12. 50. Ioh. 10. 18. Heb. 10. 9 10. O my God yea thy law is †Heb. in the midst of my Bowels within * Psal. 37. 31. Jeâ—… 31. 33. my heart e i. e. I do not onely hear and understand it but I receive it with heartiest Love and Affection delighting both to meditate of it and to yield Obedience to it 9. * Psal. 35. 18. I have preached righteousness f To wit thy Righteousness as it is expressed in the next Verse i. e. Thy faithfulness as it is there explained Or Righteousness properly so called for both were fully declared and demonstrated in Christ the former in sending him into the World according to his Promise Act. 13. 23. and the latâ—…er in inflicting Death upon him for Mans sin Rom. 3. 25 26. in the great congregation g â—…n the most publick and solemn Assemblies not onely to the Iews but also to all other Nations to whom Christ preached by his Apostles as is observed Eph. 2. 17. â—…o I have not refrained my lips h To wit from Preaching it out of sloth or Fear or Self-Love but have Preached it publickly and even to the Face of mine Enemies though I knew my Preaching would cost me my Life O LORD thou knowest i I call thee to Witness the Truth of what I say 10. I have not hid thy righteousness within my heart k I had it there v. 8. but I did not smother or shuâ—… it up there but spread it abroad for thy Glory and the good of the World I have declared thy faithfulness and thy salvation l Which thou hast wrought both for me and by me I have not concealed thy loving kindness and thy truth from the great congregation 11. With-hold not thou thy tender mercies from me O LORD m This Prayer is uttered by David Either 1. In the Person of Christ to whom it may agree Or 2. In his own Person Having been Transported and carried forth by the Spirit of God to the Contemplation and Commemoration of the great Mystery of the Messias of whom he was an illustrious Type now he seems to be led back by the same Spirit to the Consideration of himself and his own particular Case let thy loving kindness and thy truth continually preserve me 12. For innumerable evils have compassed me about mine iniquities n Either The punishment of mine iniquities as Gen. 4. 13. 1. Sam. 28. 10. Psal. 31. 10. Or 2. The iniquities themselves This Phrase cannot be understood of Christ. For although our sins are said to be laid upon Christ Isa. 5â—… and upon that Account he is said to be made sin for us 2 Cor. 5. 21. yet the Scripture every where represents him as one that never knew nor did any sin aâ—… in that place and 1 〈◊〉 2. 22. and elsewhere and even when his Punishment is described yet it is expresly noted that he did not suffer for himself or for his own sins but onely for us and for our sins as Isa. 53. 4 5. Dan. 9. 26. 1 Pet. 2. 24. And therefore it is not probable that the Holy-Ghost would use such an Expression concerning the unless Christ of God as is never used in Scripture but either of a Man 's own sins or of the Punishment deserved by his own sins have taken hold upon me o Mens sins are figuratively said to follow them 1 Tim. 5. 24. and to find them out Numb 32. 23. and here to take hold of them as a Serjeant takes hold of a Man whom he Arrests so that I am not able * Psal. 38. 4. 10. to look up p Unto God or men with any Comfort and Confidence I am ashamed and confounded by Reason of my numberless sins Or so that I was not able to see Either because he was as it were drowned or overwhelmed with his sins Or because his Eyes did fail or were Consumed through Grieâ—… as he Complains Psal. 6. 7. and 38. 11. Or he means that he could not foresee them the Simple Verb being put for the Compound as it is frequently among the Hebrews They came upon him unawares and therefore were the more grievous to him they q To wit mine iniquities here mentioned Properly so called For God's people are more apt to aggravate their sins than the Punishments of them See Ezra 9. 13 14. are more than the hair of mine head therefore my heart †Heb. forsaketh faileth me 13. * Psal. 71. 1. c. Be pleased O LORD to deliver me r From my sins and the Punishments due to them O LORD make haste to help me 14. * Psal. 35. 4. 26. 70. 3. 71. 13. Let them be ashamed and confounded s For the disappointment of their Hopes and Designs together that seek after my soul k to destroy it let them be driven backward and put to shame that wish me evil t i. e. My Life as Exod. 4. 19. 1 Sam. 20. 1. 15. Let them be desolate u Or amazed or dismayed or overthrown Of such Imprecations I have spoken before for a reward of their shame x i. e. Their sinful and shameful Actions as Shame is put for a shameful Idol Hose 9. 10. and as Fear is oft put for the Evil feared that say unto me Aha aha 16. Let all those that seek thee rejoyce and be glad in thee let such as love thy salvation y Either 〈◊〉 Such as desire and rejoyce in the Salvation and Deliverance which thou givest to me and to others of thy People which was a great Eye-sore and Grieâ—… to the wicked Or 2. Such as expect and seek for their Salvation and Happiness not from Idols nor from their wicked Courses nor from any Creatures as other men do but from the onely and gladly accept and embrace that Salvation which 〈◊〉 hast promised together with the Conditions required to it to wit Faith and Repentance Or 3. Such as love thy Messias upon whom both David's and other Holy Proâ—… and Saints Thoughts and Affections were much fixed a is Evident from many places of Scripture as Ioh. 8. 58. Act. 2. 30 31. 1 Pet. 1. 10 11. who is called the desire of all Nâ—…tions Hagg. 2. 7. and the Glory and Consolation of Israel Luk. 2 25. 32 yea and by the very Title here used God's Salvation Isa. 62. 11. Luk. 2. 30. whose appearance or coming the Godly of all Ages did Love and long for and of whom David had so lately and clearly spoken v. 6 7. c. All which considered this cannot seem a forced or very far fetched Intepretation say continually The LORD be magnified z Let them have continual Occasion to magnifie God for his Mercies vouchsafed to them 17. But I am poor and needy yet the LORD thinketh upon me thou art my help and my deliverer make no tarrying O my God PSAL. XLI The ARGUMENT
Sea for Tarshish though Properly the Name of a Maritine place in Ciâ—…icia Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea as 1 Kings 10. 22. 2 Chron. 9. 21. Psal. 72. 10. Isa. 2. 16. Ier. 10. 9. are broken with an East-wind Albeit the Enemies of Ierusalem which are Compared to the raging Waters of the Sea in Psal. 46 2 3. may as fitly be Compared to Ships upon the Sea 8. As we have heard so have we seen q The predictions of the Prophets Either 2 Chron. 20. 14. or 2 Kings 19. 20. c. have been verified by the Events Or We have had late and fresh Experiences of such wonderful works of God as before we onely heard of by the Report of our Fathers in the city of the LORD of hosts in the city of our God God will establish it for ever r From this miraculous Deliverance we plainly see that God hath a singular Love to it and Care of it and therefore will defend her in all succeeding Ages against all her Enemies And so God would have done if Ierusalem had not forsaken God and forfeited his Favour and Protection Selah 9. We have thought of s It hath been the matter of our Serious and deep Meditation when we have been Worshipping there in thy Temple For when the Priests were offering Incense or Sacrifice the Religious People exercised themselves in holy Meditation or secret Prayer to God as may be gathered from Luk. 1. 10. and many other places of Scripture and from the Nature of the thing Or We have silently or Patiently waited for as some Anâ—…ient and other Interpreters â—…ender it thy loving kindness O God in the midst of thy temple 10. According to thy name O God so is thy praise t For this and such like glorious Actions thou art praised and acknowledged and Evidently proved to be such an one as thou hast affirmed thy self to be in thy Word God Almighty or Al-sufficient the Lord of Hâ—…sts the King of thy Church 〈◊〉 People and a strong Tower to all that trust in thee and all other things which thou art called in Scripture Thy Name is not an empty Title but is filled up with honourable and Praise-worthy Works answerable to it unto the ends of the earth thy right hand is full of righteousness u i. â—… Of righteous Actions by which thou discoverest thy Justice and Holiness in destroying the Wicked and incorrigible Enemies of thy People and in fulfilling thy Promises made to thy Church 11. Let mount x Synecdochically put for Ierusalem Zion rejoyce let the daughters of Judah y i. e. The other and lesser Cities and Towns or Villages i. e. all the People of Iudaâ—… for such are commonly called Daughters in Respect of the Mother City to which they are Subjects See Ios. 15. 45 and 17. 16. Psal. 45. 12. and 137 8. He mentions Iudah onely and not all Israel Partly because they were more immediately and Eminently concerned in Ierusalems Deliverance and principally because ten of the Tribes of Israel were now cut off from Ierusalem and from the Kingdom of David's House and possibly carried away Captive 2 Kings 18. 9 10. 11. be glad because of thy judgments z Upon thine and their Enemies At which they were glad not simply but because it was highly Conducible to God's Honour and to the Preservation and Enlargement of Gods Church in the World 12. Walk about Zion and go round about her a He speaketh Either 1. To the Enemies as Triumphing over them Or rather 2. To the People of that City and Kingdom who had been Eye Witnesses of this glorious work of God as appears from the following Verses tell the towers thereof b He bids them â—…ark well her â—…owers Bâ—…warks and Palaces here and v. 13. not with vain Ostentation or Carnal Confidence for he had said that God onely was their Refuge v. 3. but with thankfulness to God when they should find upon Enquiry that not one of them was demolished or â—…ny way defaced by so potent an Enemy 13. * 〈◊〉 sâ—…t your 〈◊〉 〈◊〉 〈◊〉 Mark ye well her bulwarks ‖ 〈◊〉 〈◊〉 consider c Or Exalt or Admire her palaces that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy by which they hold and enjoy all their Blessings and to trust in God in the like Difficulties for the Future 14. For this God e is our God for ever and ever he will be our guide even unto death f Who hath done this great Work i. e. Whilest we have a being Birth and Life â—…nd the several Ages of Life and Death are oft ascribed to Churches and Commonwealths both in Scripture and in other Authors This Promise was made to the Old and earthly Ierusalem upon Condition of their Obedience wherein they failing so grossly lost the benefit of it but it is absolutely made good to the New and Heavenly Ierusalem the Church of Christ. PSAL. XLIX The ARGUMENT This Psalm is Penned upon the same Occasion with Psal. 39. and 73. to wit upon the Contemplation of the afflictions of Gods People and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation and to shew that all things being Considered good Men have no cause for immoderate Dejection of Spirit nor wicked Men for glorying in their present Felicities To the chief musician a Psalm ‖ Or of for the sons of Korah 1. HEar this all ye people a Heb. All People Iews or Gentiles For all are concerued in this Matter as being apt to stumble and murmur at it give â—…ar all ye inhabitants of the World 2. Both * Psal. 6â—… 9. low and high rich and poor tother 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me for I am about to speak not of Vulgar and Trivial tâ—…ngs or 〈◊〉 as come suddenly into my Mind and rush as 〈◊〉 out of my Mouth but of such things as are the râ—…sult oâ—… my most 〈◊〉 and considerate thoughts and such aâ—… iâ—… 〈◊〉 obâ—…rve them and lâ—…y them to Heart will make you truly 〈◊〉 and keep you from those Errors and Follies and 〈◊〉 which the generality of Mankind for want of a right understâ—…g do run into 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3â—… I will incline mine ear c This is another Argâ—…ment to perswade them to hâ—…rken to him I will hearken what God by his Spirit speaks to me and that and nothing else will I now speak to you and therefore it is well worth your hearing I also shall joyn with you in attending to it that whilst I â—…each you I my self may learn the same Lesson For as Ministers now teach themselves whilst they teach
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
backward and put to confusion that desire my hurt 3 Let them be turned back for a reward of their shame that say Aha Aha 4 Let those that seek thee rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified 5 But * 〈◊〉 69. 29. I am poor and needy make haste unto me O God thou art my help and my deliverer O LORD make no tarrying PSAL. LXXI The ARGUMENT The matter of this Psalm plainly sheweth that it was written in a time of David's great distress and his Old Age mentioned v. 9. and 18. proves that it belongs not to Saul's time But rather to the time of Absolom's Rebellion which happen'd in his Old Age. 1 IN * 〈◊〉 25. 2 3. â—… 31. 1. thee O LORD do I put my trust let me never be put to confusion a This Verse aâ—…d the next are taken out of Psal. 31. 1 2. 2 Deliver me in thy righteousness and cause me to escape incline thine ear unto me and save me 3 †Heb. be thou 〈◊〉 〈◊〉 for a Rock 〈◊〉 Habitation Be thou my strong habitation whereunto I may continually resort thou hast given commandment b By which he understands God's purpose and Promise and his Providence watching to Execute them All which are as certain and Powerful as a Command to save me for thou art my rock and my fortress 4 Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man 5 For thou art my hope O LORD God thou art my trust from my youth 6 * Psal. 22. 9 10. 〈◊〉 46. 3. By thee have I been holden up from the womb c i. e. From the time when I came out of the Womb. thou art he that took me out of my mothers bowels d i. e. Out of her Womb. Which he justly mentions as a great and wonderful though a common and neglected work of God's Power and Goodness my praise shall be continually of thee 7 * Zech. 3. 8. I am as a wonder e Or Prodigy Either 1. Of Mercy for the wonderful Protections and Deliverances which God hath given me Or rather 2. Of Judgment for my many and sore Calamites as appears from the next Words They wondred both at the Calamities themselves which befel me which were great and Various and strange and that they should beâ—…al me one who have made it the chief Care and Business of my Life to please and serve and glorifie God and one whom God hath owned in so Eminent a degree and Crowned with such a constant Succession of Blessings and Deliverances from time to time That such a Man should â—…e forsaken by 〈◊〉 〈◊〉 a God and Persecuted even to Death by his own Sâ—…n whom he had so tenderly loved and deseâ—…ed by the Body of his own People who had generally expressed so great an Opinion oâ—… him and affection to him and had so many 〈◊〉 to him and such singular Benefits by his wiâ—… and just and pious Government this was indeed cause of Wonder unto many but thou art my strong refuge f But although Men desert me and look 〈◊〉 at me God is a sure Refuge to me 8 Let my mouth be filled with thy praise g Give me occasion to multiply my Praises to thee for delivering me out of my present Distress and with thy honour all the day 9 Cast me not off in the time of old age h When I am most feeble and most need thy Help and one who is grown Old in thy Service forsake me not when my strength faileth 10 For mine enemies speak against me and they that †〈…〉 lay wait i Or watch it that they may find occasion to destroy it and that it may not escape their Hands for my soul take counsel together 11 Saying God hath forsaken him k For his Adultery and Murder and other Wickednesses and therefore we shall certainly prevail against him persecute and take him for there is none to deliver him 12 * Psal. â—…0 1. O God be not far from me O my God make hast for my help 13 * Psal. 35. 4. â—…6 Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt 14 But I will hope continually and will yet praise thee more and more l For which I know thou wilst yet give me abundant occasion 15 My mouth shall shew forth thy righteousness and thy salvation all the day for * Psal. 40. 5 I know not the numbers thereof m i. e. Of thy Salvations and Mercies vouchsaâ—…ed to me which being innumerable oblige me the more to celebrate thy Praises 16 I will go n I will not sit down in Despair but I will go on or proceed in my Business Couragâ—…ously and Cheerfully in making necessary Provisions for my own defence in the strength of the Lord GOD o Relying onely upon thy strength and not upon my own Military Preparations I will make mention p Partly to Praise and celebrate it and Partly to support and Comfort my self with the Remembrance of it * Vers. 2. â—… 24. of thy righteousness q Either 1. Of thy Mercy and Goodness Or rather 2. Of thy Faithfulness and in making good all thy Promises to me as this Word is most commonly used in this Book even of thine onely r Not of my Subjects and Friends who are false and persidious to thee and to me Nor of my own for I have been most unfaithful to thee and have broken my Covenant with thee 17 O God thou hast taught me s Partly by thy Word and Spirit convincing and assuring me and Partly by my own Experience of thy Rightâ—… last mentioned the wondrous Effects whereof I have received and declared from time to time as it here follows from my youth and hitherto have I declared thy wondrous works 18 Now also †Heb. unto old Age and gray Hâ—…s when I am old and gray-headed O God forsake me not until I have shewed †Heb. thine 〈◊〉 thy strength t Either 1. This further Act or instance of thy strength â—…r rather 2. Thy great Power which will more Eminently appear in this than it hath done in former Deliverances as my Danger is now greater because this is a Civil War and the Generality of mine own People are ingaged against me and my Forces are very inconsiderable to theirs and without thy Help my Case is desperate unto this generation and thy power to every one that is to come u i. e. To all succeeding Generations to whom I will leave a lasting Monument of this glorious Example of al-sufficiency such as this Psalm is 19 Thy righteousness also O God is very high x i. e. Most Eminent and Evident as high things are
Though we deserve to be forgotten and destroyed yet Remember thy self and do not suffer thine and our Enemies to Reproach and Blaspheme the Name of that great and glorious God the Creator and Soveraign Lord of the whole World whom they ought always to Reverence and adore and that foolish people u Who though they think themselves and are thought by others to be wise yet in truth are Fools and herein shew their stupendious folly that they vilisie and provoke that God whose powerful Anger they can neither resist nor escape nor endure have blasphemed thy name 19 O deliver not the soul x i. e. The Life Thou hast delivered thy People into Captivity do not deliver them to Death nor suffer their Enemies utterly to destroy them of thy turtle-dove y i. e. Of thy Church which is fitly Compared to a Turtle Dove because of the great resemblance of their Dispositions and Conditions being sâ—…ple and harmless and meek and faithful and mournful and exposed to manifold Injuries and unable to defend its self from them unto ‖ Or unto the wild Beasts So Gr. the multitude of the wicked z Or to the wild Beast as this Word oft signifies Or to the Troop to wit of her Enemies forget not the congregation of thy poor for ever 20 Have respect unto the covenant a Made with Abraham whereby thou didst give the Land of Canaan to him and to his seed for ever and thou didst further promise that if thy People were carried Captive into strange Lands and did there humble themselves and Pray and turn unto thee thou wouldst mercifully restore them 1 Kings 8. 46 47 48 49. 50. Do thou therefore now restore us to that pleasant and lightsome Land which thou hast given to us for the dark places of the earth b i. e. This dark and dismal Land in which we Live wherein there is nothing but Ignorance and Confusion and all the Works of darkness Of which the Psalmist speaks in general Terms out of a Principle of Prudence because the particular designation of the place was unnecessary and might have been of ill Consequence are full of the habitations of cruelty c Here is nothing but Injustice and Oppression and Tyranny under which we groan in all the parts of this great Empire where we have our abode 21 O let not the oppressed return d From thee and from the Throne of thy Grace to which they make their Resort in this their distressed Condition ashamed let the poor and needy praise thy name 22 Arise O God plead thine own cause e Maintain thy Honour and Worship and Service against those that reproach thee as it here follows and was noted before v. 10. 18. As we are reviled and Persecuted for thy â—…ake so thou art injured in all our wrongs * Ver. 18. remember how the foolish man reproacheth thee daily 23 Forget not the voyce f Their insulting and reproachful Expressions against thee as well as against us of thine enemies the tumult g i. e. The tumultuous noise or the loud Clamours of those that rise up against thee †Heb. ascendeth 1 Sam. 5. 12. encreaseth h Heb. ascendeth to wit into Heaven being either directed thither by them their Mouths being set against Heaven as theirs was Psal. 73. 9. or at least being perceived there by God whose Ears were pierced with the loud Cry of their sins See Gen. 4. 10. and 18. 20. Or ascending may be here put for increasing as it is Isa. 55. 13. Ier. 46. 7. So the Sence is They grow worse and worse encouraging and hardning themselves in their wicked Courses by their continual Success and Prosperity and by thy Patience extended to them continually PSAL. LXXV To the chief musician ‖ Or Destroy 〈◊〉 Al-taschith a Psalm or Song ‖ Or for Asaph of Asaph a As the Author Or to or for Asaph which may be put by way of opposition to the foregoing and general Expression to the chief Musician which is here limited to and explained of Asaph As Psal. 62. having said To the chief Musielan he addes to Ieduthun and then follows the Author David This Psalm was either Composed by David or by Asaph in David's Name and Person as it is not unusual for Poets to bring in Princes speaking in their Poems It seems to relate to the time when David had entred upon but not got full Possession of the Kingdom 1 UNto thee O God do we b I in my own and in my Peoples name give thanks unto thee do we give thanks for that thy name c i. e. Thy self or thy Power is near d Iâ—… present with us and most ready to help us when we Cry unto thee as this Phrase is taken Psal. 34. 19 and 145. 18. Thou art not departed from us thou dost not now stand aâ—…ar off as once thou didst Psal. 10. 1. thy wondrous works e Wrought on my behalf and for the good of thy People declare 2 ‖ Or â—…hen I shall take a set 〈◊〉 â—…o Gr. When I shall receive the congregation f To wit the whole Congregation or Body of thy People to wit all the Tribes which are now distracted and disordered by a Civil War which is a great hinderance to the Administration of Justice Or when I shall receive or obtain the appointment i. e. What God hath appointed and promised to me to wit the full and firm Possession of the Kingdom Or the time or place appointed by God for that work Some make these and the following passages the Words of God concerning his Church or People Which seems not probable Partly because he speaks of God in the third Person aâ—… one distinct from him that speaks these Words v. 7 8. and Partly because it is Evident that one and the same Person speaks from hence to the end of the Psalm and the ninth Verse cannot be spoken by God I will judge uprightly g I will not use my Power Tyrannically and Wickedly as Saul did and as most other Princes do but Holily and Righteously for the good of my People 3 * Psal 60. â—… 3. 82. 5. The earth and all the inhabitants thereof are dissolved h Or melted consumed or destroyed Partly by the ill Government of Saul and Ishbosheth and the great Officers of State and War under them and Partly by intestine Divisions and Wars I bear up the pillars of it i Howsoever I am traduced by mine Enemies as the great disturber of the Land I must do my self this Right to affirm that under God I do support and Establish it by maintaining Religion and Justice and by setting up good Magistrates and encouraging good Ministers and good Men which are indeed the Pillars of a Nation Selah 4 I said k With Authority and Command I charged them unto the fools l i. e. The wicked
strongest and most vigorous old Age. Or their excellency or pride that old age which is their glory and in which men do commonly glory labour and sorrow f Filled with troubles and griefs from the infirmities of age the approach of Death and the contingences of humane life for it g Either our age or our strength is soon cut off h It doth not now decline by many degrees and slow steps as it doth in our young and flourishing age but decayeth apace and suddenly fleeth away and we flee away i We do not now go to Death as we do from our very Birth nor run but flee swiftly away like a Bird as this word signifies 11 Who knoweth k Few or none sufficiently apprehend it or stedfastly believe it or duly consider it or are rightly affected with it For all these things are comprehended under this word knoweth the power of thine anger l The greatness and force and dreadful effects of thine anger conceived against the Sons of men and in particular against thine own people for their miscarriages even according to thy fear m i. e. According to the fear of thee as my fear is put for the fear of me Mal. 1. 6. and his knowledge for the knowledge of him Isa. 53. 11. According to that fear or dread which sinful men have of a just and holy God These fears of the Deity are not vain Bugbears and the effects of ignorance and folly or Superstition as Heathens and Atheists have sometimes said but are just and built upon solid grounds and justified by the terrible effects of thy wrath upon mankind so is thy wrath n It bears full proportion to it nay indeed doth far exceed it It cannot be said of Gods wrath which is said of Death that the fear of it is worse than the thing it self But this Verse is by many both antient and later Interpreters rendred otherwise and that very agreeably to the Hebrew Text who knoweth the power of thine anger and thy wrath according to thy fear i. e. either 1. according to the fear of thee or so as thou art to be feared or answerably to thy terrible displeasure against sin and sinners Or 2. so as to fear and dread thee in such manner and measure as sinful Creatures ought to fear the infinite and offended Majesty of God their Creator and Judge and Soveraign and thereby to be moved to humble himself before thee and fervently to seek thy face and favour which is the onely true wisdom for which he prayeth in the next Verse 12 * Psal. 39. 4. So teach us o By thy spirit and grace as thou hast already taught us by thy word Or Teach us rightly as this word is used Numb 27. 7. and 2 Kings 7. 9. to number c. as it follows to number our days p To consider the shortness and miseries of this life and the certainty and speediness of Death and the causes and consequences thereof that we may †Heb. cause to come apply our hearts unto wisdom q That we may heartily devote our selves to the study and practice of true wisdom which is nothing else but piety or the fear of God And why so Not that the Israelites might thereby procure a revocation of that peremptory sentence of death passed upon all that Generation nor that other men might hereby prevent their death both which he very well knew to be impossible but that men might arm and prepare themselves for death and for their great account after death and might make sure of the happiness of the future life Of which this Text is a plain and pregnant proof 13 Return O LORD r To us in mercy for thou seemest to have forsaken us and cast us off how long s Understand wilt thou be angry or will it be ere thou return to us and let it repent thee concerning thy servants t i. e. Of thy severe proceedings against us and change thy course and carriage to us 14 O satisfie us early u Speedily or seasonably before we be utterly consumed with thy mercy that we may rejoyce and be glad all our days 15 Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil x Our afflictions have been sharp and long let not our prosperity be small and short 16 Let thy work appear unto thy servants and thy glory unto their children y Let that great and glorious work of giving thy people a compleat deliverance which thou hast long since designed and promised be at last accomplished and manifested unto us and in the sight of the World 17 And let the beauty of the LORD z i. e. His favourable countenance and gracious influence and glorious presence our God be upon us and establish thou the work of our hands upon us a Or in us Do not onely work for us but in us And because the glorious work of thy hands is hindered by the evil works of our hands be thou pleased by thy holy spirit to direct or establish for this Hebrew word signifies both the works of our hands that we may cease to do evil and learn to do well and turn and constantly cleave unto thee and not revolt and draw back from thee as we have frequently done to our own undoing yea the work of our hands establish thou it PSAL. XCI The Penman of this Psalm is uncertain The occasion of it seems to have been that great Pestilence recorded 2 Sam. 24. 1 HE that * Psal. 27. 4 5 31. 20. dwelleth in the secret place a Or hiding place He that makes God his habitation and refuge as he is called below v. 9. resorting to him and relying upon him in his dangers and difficulties of the most High shall †Heb. lodge abide under the shadow of the Almighty b He shall not be disappointed of his hope but shall find a quiet and safe repose under the Divine protection A shadow in Scripture phrase commonly signifies protection See Gen. 19. 8. Iudg. 9. 15. Psal. 17. 8. c. 2 I will say of the LORD He is my refuge c Upon that ground I will confidently commit my self and all my affairs to God and my fortress my God in him will I trust 3 Surely * Psal. 124. â—… he shall deliver thee d O thou believing pious Soul who after my example shale make God thy refuge thou shalt partake of the same priviledge which I enjoy from the snare of the fowler and from the noisom Pestilence e From the Pestilence which like a Fowlers snare taketh men suddenly and unexpectedly and holdeth them fast and commonly delivers them up to Death 4 * Psal. 57. 1. He shall cover thee with his feathers and under his wings shalt thou trust his truth f Whereby he is obliged to
fulfil all his gracious promises and amongst the rest that of protection in dangers shall be thy shield and buckler 5 * Job 5. 19 c Prov. 3. 23. Isai. 43. 2. Thou shalt not be afraid for the terror by night g When evil accidents are most terrible and least avoidable nor for the arrow h The Pestilence or any such common and destructive Calamity for such are frequently called Gods arrows as Deut. 32. 23 42. Lam. 3. 12 13 c. that fleeth by day i Which is the time for shooting of Arrows The sence of the Verse is He shall be kept from secret and open mischiefs at all times 6 Nor for the pestilence k This Verse explains the former and sheweth what that terror and arrow signifies that walketh l That spreadeth or maketh progress in darkness m Either invisibly so as we can neither foresee nor prevent it Or rather by night as v. 5. nor for the destruction that wasteth at noon-day n That like a bold Enemy assaults us openly and though discovered cannot be resisted 7 A thousand shall fall at thy side o At thy left side because this is opposed to the right side here following See the like Ellipsis Numb 9. 16. Psal. 84. 11. and ten thousand at thy right hand but it shall not come nigh thee p This and such like promises are not to be understood absolutely and universally as if no truly good man could be cut off by the Plague or other common Calamities which is confused both by other plain Texts of Scripture and by unquestionable experience but with due limitations and conditions either on mans part as if there be a defect in his Faith or Obedience or on Gods part when God sees that Death is more for his good than life as it apparently is when righteous men are taken away from the evil to come as is said Isa. 57. 1. In which case though God doth not give the thing promised yet he giveth a far greater mercy in stead of it and so fulfils his promise in the best sence and with most advantage As if one man should solemnly promise to another to give him his daily food every day he not onely might but ought notwithstanding this promise to deny and withdraw this food when his body is so distempered that in the judgment of the wisest Physicians the taking of his food would evidently endanger his life 8 Onely * 〈◊〉 â—… 34. with thine eyes shalt thou behold q Without any terrour or danger to thy self and with a delightful and thankful reflection upon Gods goodness to thee and see the reward of the wicked r The just recompence of their sins or the vengeance of God upon them 9 Because thou hast made the LORD which is my refuge even the most High thy habitation s Or as the words ly in the Hebrew and others render them Because thou O Lord art my refuge thou O my Soul which is easily understood out of the foregoing words and to which David oft suddenly turneth his speech hast made the most high thine habitation Which is the only ground and reason of that safety last mentioned As for the variation of persons that he sometimes speaketh to and of others and sometimes to and of himself nothing is more frequent in this Book nor doth it make any alteration in the sence 10 There shall no evil befal thee neither shall any plague come nigh thy dwelling t To wit so as to destroy thee as the next Verse limits and expounds it For surely this promise is not made to all his Children and Servants who may possibly be wicked men and so strangers from Gods Covenant and Promises How far this secures his own person see on v. 7. 11 * 〈◊〉 34. 7. 〈◊〉 4. 6. 〈◊〉 4. 10. For he shall give his angels u Those blessed and powerful and watchful spirits whom God hath appointed to mind the affairs of this lower World and to take care of the Heirs of Salvation Heb. 1. 14. charge over thee to keep thee in all thy ways x In the whole course of thy life and in all thy lawful undertakings 12 They shall bear thee up ‖ 〈◊〉 with in their hands y Sustain or uphold thee in thy goings as we do a Child or a weakly man especially in uneven or dangerous paths Or shall carry thee aloft as upon Eagles Wings when it shall be needful for thee lest thou dash thy foot against a stone z So as to hurt thy foot or to cause thee to fall 13 Thou shalt tread upon the lion a The Lyon shall lie prostrate at thy feet and thou shalt securely put thy feet upon his neck as the Israelites did upon the necks of the Canaanitish Kings Ios. 10. 24. and ‖ 〈◊〉 〈◊〉 adder the young lion and the dragon b By which he synecdochically understands all pernicious Creatures though never so strong and fierce and subtil and all sorts of Enemies shalt thou trample under feet 14 Because he hath set his love upon me c This and the two following Verses are the words of God whom the Psalmist here as oft elsewhere introduceth as giving an account of the reasons of Gods singular care of all believing or pious persons therefore will I deliver him d I will abundantly recompence his love with my favour and blessing I will set him on high e In an high and safe place where no evil can reach him because he hath known my name f With a true and saving knowledge so as to love me and put his trust in me Gods name is here put for God himself as it is also Deut. 28. 58. Psal. 20. 2. and 115. 1. 15 * Psal. 50. 15. He shall call upon me g To wit in trouble which is expressed in the following clause As he knoweth and loveth me so he will offer up sincere and fervent Prayers to me upon all occasions and I will answer him I will be with him in trouble h To keep him from sinking under his burden I will deliver him and honour him 16 With †Heb. length of days long life i Either in this World when it is expedient for my service and for his benefit or at least in the next World where he shall live to Eternity in the blissful sight and enjoyment of God in glory will I satisfie him and shew him my salvation k Either here or hereafter PSAL. XCII A psalm or song for the sabbath-day a To be sung upon the Weekly Sabbath To which the matter of this Psalm very well agrees For it celebrates the works of God both that first and great work of Creation and that succeeding and no less wonderful work of his Providence by which he upholds and governs all his Creatures and especially that by which he ruleth all sorts
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
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
supposed to be such by reason of that severe Law against these practices in Israelitish women Deut. 23. 17. or are justly reputed Heathens as being degenerate Israelites which are oft called Strangers as hath been noted in the book of the Psalms and partly because conversation with such Persons is forbidden to men as those Israelites which were not Levites are called Strangers Numb 1. 51. in respect of the Holy things which they were prohibited to touch and forbidden Fire is called strange fire Num. 3. 4. * Ch. 5. 3. 6. 24 7. 5. even from the stranger which flattereth with her words d Which useth all arts and ways to allure men to unchast actions one kind being put for all the rest 17. Which forsaketh * Jer. 3. 4. the guide of her youth e To wit her Husband whom she took to be her guide and governour and that in her youth which circumstance is added to aggravate her sin and shame because love is commonly most sincere and servent between an Husband and Wife of youth as they are for that reason emphatically called Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. Mal. 2. 14 15. and forgetteth f i. e. Violateth or breaketh as that word is commonly used in a practical sense the covenant of her God g The marriage Covenant so called partly because God is the Author and Institutor of that society and mutual Obligation and partly because God is called to be the witness and judge of that solemn Promise and Covenant and the avenger of the transgression of it 18. For her house inclineth unto death h Conversation with her which was most free and usual in her own House is the ready and certain way to Death which it brings many ways by wasting a Mans Vital spirits and shortning his life by exposing him to many and dangerous Diseases which Physicians have declared and proved to be the effects of inordinate lust as also to the fury of jealous Husbands or Friends and sometimes to the Sword of Civil Justice and undoubtedly without repentance to God's wrath and the second Death This is here mentioned as one great priviledge and blessed fruit of Wisdom and her paths unto the dead i Or as the Chaldee and some others render it unto the Giants to wit those rebellious Giants Gen. 6. 4. or as others unto the damned or unto Hâ—…ll See for this word Iob 7. 9. Psal. 88. 11. Prov. 9. 18. 21. 16. 19. None k Few or none An hyperbolical expression used Isa. 64. 7. that go unto her l That go to her House or that lie with her as this Phrase is used Gen. 16. 4. 30. 4. Ios. 2. 3. return again m From her and from this wickedness unto God Adulterers and Whoremongers are very rarely brought to repentance but are generally hardned by the power and deceitfulness of that Lust and by God's just judgment peculiarly inflicted upon such Persons Heb. 13. 4. He alludes to the nature of corporal death from which no man can without a Miracle return to this life neither take they hold of the paths of life n Of those courses which lead to true and eternal Life 20. That thou mayest o This depends upon v. 11 and is mentioned as another happy fruit of Wisdom the former being declared from v. 12. to this Verse walk in the way of good men p Follow the counsels and examples of the godly Whereby he intimates that it is not sufficient to abstain from evil company and practices but that we must choose the conversation of good men and keep the path of the righteous 21. * Psal. 37. 29. For the upright shall dwell in the land q Shall have a peaceable and comfortable abode in the Land oâ—… Canaan which also is a type of their everlasting felicity See Psal. 37. 3 9 18 29. and the perfect shall remain in it 22. * Job 18. 17. Psal. 104. 35. But the wicked shall be cut off from the earth and the transgressors shall be ‖ Or pluckt up rooted out of it CHAP. III. 1. MY son forget not my law a My doctrine or counsel or the Law of God which might be called his Law as the Gospel is called Paul's Gospel 2 Tim. 2. 8. because delivered by them * Deut. 8 â—… 30. 16 20. but let thine heart keep my commandments b By diligent meditation and hearty affection 2. For * Chap. 4. 10 22. length of days and †Heb. years of life long life and peace shall they add to thee c God will add these Blessings which he hath promised to the obedient Deut. 8. 18. 30. 20. 1 Tim. 4. 8. 3. Let not mercy and truth d Either 1. God's Mercy and Truth So it is a promise God's Mercy and Truth shall not forsake thee Or rather 2. That Mercy and Truth which is Man's duty So it is a Precept which seems most probable both from the form of the Hebrew Phrase and from the following words of this Verse which are plainly preceptive and from the promise annex'd to the performance of this Precept in the next Verse Mercy and Truth are frequently joyned together as they are in God as Psal. 25. 10. 57. 3. c. or in men as Prov. 16. 6. 20. 28. Hos. 4. 1. and here Mercy notes all that benignity clemency charity and readiness to do good freely to others Truth or Faithfulness respects all those duties which we owe to God or Man to which we have special Obligation from the Rules of Justice forsake thee * Exod. 13. 9. Deut. 6. 8. Ch. 6. 21. 7. 3. bind them about thy neck e Like a Chain wherewith Persons adorn their Necks as it is expressed Chap. 1. 9. which is fastned there and not easily lost which also is continually in ones view write them upon the table of thme heart f Either 1. upon those Tablets which the Iews are said to have worn upon their Breasts which are always in sight So he alludes to Deut. 6. 8. Or 2. in thy mind and heart in which all God's commands are to be received and engraven as is oft required in this Book and every where So the Table of the Heart seems to be opposed to the Tables of Stone in which God's Law was written as it is Ier. 31. 33. 2 Cor. 3. 3. 4. * Psal. 111. 10. So shalt thou find favour g i. e. Obtain acceptance or be gracious and amiable to them and ‖ Or good success good understanding h Whereby to know thy duty and to discern between good and evil The serious practice of Religion 〈◊〉 an excellent mean to get a solid understanding of it as on the contrary a vitious life doth exceedingly debase and darken the mind and keep men from the knowledge of Truth which not onely Scripture but even Heathen
he implies how much more necessary it is for a weak and foolish young Man to use all possible care and diligence to avoid this mischief have been slain by her 27. 〈◊〉 18. 〈◊〉 â—… 9. 〈◊〉 Her house is the way to hell q Or to the Grave for the word is used in both senses and this sense seems better to agree both with the foregoing and following words Although without repentance Hell will certainly be their portion and their first death will be followed by the second going down to the chambers of death CHAP. VIII 1. DOth not 〈◊〉 20. wisdom a It is a great Question what this Wisdom is of which Solomon discourseth so largely and profoundly in this Chapter Some understand it of that attribute or perfection of the Divine nature which is called Wisdom whereby God perfectly knoweth all things and maketh known to men what he judgeth necessary or expedient for them to know Others understand it oâ—… the second Person in the Godhead the Son of God who is called the Wisdom of God Luk. 11. 49. And it cannot fairly be denied that some passages do best agree to the former and others to the latter Opinion Possibly both may be joined together and the Chapter may be understood of Christ considered partly in his Perâ—…onal capacity and partly in regard of his Office which was to impart the mind and will of God to Mankind which he did 1. by revealing it to and writing it upon the mind of Man at his first Creation for it was Christ who then gave being and life and â—…ight to Mankind as is undeniably evident from Ioh. 1. 1 2 3 4 c. 2. By publishing it unto the holy Patriarchs and Prophets in the time of the Old Testament for it was Christ who spake and discovered things to them from time to time as is manifest from 1 Pet. 1. 11. 3. 18 19 20. and from many other Scriptures both of the Old Testament as I have formerly noted in their proper places and in the New Testament as we shall see hereafter 3. By declaring it from his own mouth and by his Apostles and Ministers under the Gospel cry and understanding put forth her voice b Clearly and audibly instruct men how to avoid those fleshly lusts He opposeth the inviting words of VVisdom to the seducing speeches of the Harlot 2. She standeth in the top of high places c VVhere she may be best seen and heard not in corners and in the dark as the Harlot did by the way in the places of the paths d VVhere many paths meet where there is a great concourse and where Travellers may need direction 3. She crieth at the gates e The places of Judgment and of the confluence of People at the entry of the City f To invite Passengers at their first coming and to conduct them to her House at the coming in at the doors g To wit of her House as the Harlot stood at her Door to invite Lovers 4. Unto you ‖ Or O great men Ps. 62 9. O men I call and my voice is ‖ Or to mean men to the sons of men h To all men without exception even to the meanest who are thus called Psal. 49. 2. 5. O ye simple i VVho want knowledge and experience and are easily deceived understand †Heb. subtilty wisdom and ye fools k Wilful and obstinate Sinners be ye of an understanding heart 6. Hear for I will speak of †Heb. princely things excellent things l Heb. of Princely things worthy of Princes to learn and practice them Or such as excel common things as much as Princes do ordinary Persons and the opening of my lips shall be right things 7. For my mouth shall speak m Heb. shall meditate i. e. shall speak not rashly and hastily but what I have well considered and digested truth and wickedness is †Heb. the abomination of my lips an abomination to my lips n I hate to speak it therefore you may be assured that I shall not deceive you 8. All the words of my mouth o All my Precepts Promises Threatnings c. are in righteousness there is nothing †Heb. wreathed froward or perverse in them p Not the least mixture of vanity or error or folly in them as there is in the words of the wisest Philosophers c. 9 They are all plain q Evident and clear to their minds or right just and good to him that understandeth r Either to him who with an honest mind applies himself to the study of them in the diligent use of all the means appointed by God to that end or to him whose mind God hath enlightned by his Spirit though they seem otherwise to ignorant and carnal-minded men and right to them that find knowledg s That are truely wise and discerning Persons and taught of God 10. Receive my instruction and not silver s i. e. Rather than Silver as such negative expressions are understood Gen. 45. 8. Exod. 16. 8. Ier. 7. 22. 16. 14 15. and in many other places Though withal he seems to intimate the inconsistency of these two studies and designs and the great hinderance which the love of Riches gives to the study of Wisdom and knowledg rather than choice gold 11. * Job 28. 15. Ps. 19. 10. 119. 127. Ch. 3. 14 15. 16. 16. For wisdom is better than rubies and all the things that may be desired are not to be compared to it 12. I wisdom dwell with ‖ Or subtilty prudence t I do not content my self with high Speculations but my unseparable Companion is Prudence to govern all my own actions and to direct the actions of others by good counsels This he saith because some Persons have much wit and knowledge and nothing of discretion and find out knowledg u i. e. I know them as clearly and certainly as if I had found them out by diligent searching Or I find out is put for I help men to find out as the Spirit is said to intercede Rom. 8. 26. when it helpeth us to do so of witty inventions x Of all ingenious designs and contrivances for the service and glory of God and for the good of our selves and others But why may it not be rendred of wicked devices as this very word is translated Prov. 12. 2. 14. 17. 24. 8. For surely this is one great work of Prudence to discover and so avoid all evil counsels or devices and the effects of them But this I propose with submission because I have not the concurrence of any Interpreter in this Exposition 13. The fear of the LORD y Which he had before noted to be the beginning of Wisdom Ch. 1. 7. is to hate evil z It consists in a careful abstinence from all sin and that not
evil of punishment in the day of his calamity when he shall flee to God for help * Job 13. 15. 19. 26. Ps. 23. 4. 1 Cor. 15. 19. 2 Cor. 1. 9. but the righteous hath hope i Of deliverance from it or of great and everlasting advantage by it in his death k In his greatest dangers and distresses yea even in I eath it self which therefore he can receive with comfort and confidence 33 * 〈◊〉 12. 23. Wisdom resteth l Is laid up and hid there and not vainly nor rashly uttered by him but only upon necessary or fit occasions in the heart of him that hath understanding but that which is in the midst m i. e. In the heart which is expressed by this very word Psal. 64. 6. and elsewhere That Folly which is there instead of Wisdom or that small degree of Wisdom or Knowledg which they have of fools is made known n. r They will publish it in all times and companies without any consideration or discretion 34 Righteousness exalteth a nation o Maketh it honourable in the Eyes of God and of all other Nations as it did the ancient Romans but sin is a reproach †〈…〉 to any people p Brings contempt and ruine upon them by provoking both God and men against them 35 The kings favour is toward a wise servant but his wrath is against him * 〈◊〉 17. 2. that causeth shame q Both to himself by his foolish management of the Kings affairs commited to him and to the King who made so foolish a choice of a Servant CHAP. XV. 1 A * 〈◊〉 〈◊〉 15. soft a Mild or gentle answer b Which may imply a foregoing charge or accusation although the word is and may be rendred speech or discourse turneth away c From the speaker wrath but grievous words d Fierce and vexatious Replies or Speeches stir up anger e Kindle it and cause it to flame forth 2 The tongue of the wise useth knowledg aright f Expressing what he knows prudently and gracefully taking due care both what and when and to whom and in what manner he speaks * 〈◊〉 〈◊〉 〈◊〉 12. 23. 〈◊〉 16. but the mouth of fools †〈…〉 poureth out g Plentifully continually promiscuously and vehemently as a Fountain doth Waters as this word signifies foolishness 3 * 〈◊〉 3â—… 21. 〈◊〉 5 21. 〈◊〉 16. 17. 〈◊〉 1â—… 〈◊〉 13. The eyes of the LORD h His Knowledg and Providence are in every place beholding the evil i Who are first mentioned because they either doubt of or deny Gods Providence and the good 4 †〈…〉 A wholsom tongue k Which â—…ereth sound and comfortable and useful Counsels is a tree of life l Is greatly useful to preserve the present Life and to promote the Spiritual and Eternal Life both of the Speaker and Hearers but perverseness therein m All sorts of false or corrupt Speeches is a breach of the Spirit n Disturbs and wounds and oft-times corrupts and destroys the Spirits or Souls both of the Speaker and Hearers 5 * 〈◊〉 10. 1. 〈◊〉 18. 〈◊〉 21. 32. A fool despiseth o Doth not regard nor obey it which is an evidence of contempt his fathers p Who hath both Love to him and Authority over him which greatly aggravates his Folly instruction but he that regardeth reproof q The reproof of any person whatsoever and much more of a Father is prudent 6 In the house r Or Family Whereby he implies that it is not only enjoyed by him but also left to his posterity of the righteous is much treasure but in the revenues of the wicked is trouble s Though he may obtain great revenues yet they are attended with much trouble vexation either because they are strangely blasted and taken from them or because they are imbittered to them by their own insatiable desires or tormenting cares and fears or the horrours of their guilty Consciences or by divers other ways 7 The Lips of the wise disperse knowledge t Freely communicate to others what they know as they have opportunity but the heart of the foolish doth not so u Either because he hath no knowledg to disperse or because he hath not an heart to perform his duty or to do good to others Or as others render it and as the last Hebrew word is rendred Gen. 42. 34. and elsewhere is not right or the place may be rendred the heart of foolish understand out of the former clause as is very usual disperseth by his Lips that which is not right foolish and corrupt discourse which is fitly opposed to knowledg 8 * 〈…〉 The sacrifice x All the religious services yea the best and most costly of them one kind being put for all the rest of the wicked is an abomination to the LORD but the prayer y The cheapest and meanest services of the upright is his delight 9 The way z The Conversation or Course of Life This verse seems to contain a reason of the foregoing God hates wicked mens religious Performances because they are accompanied with ungodly Lives and they pull down with one hand what they build with another of the wicked is an abomination unto the LORD but he loveth him that followeth after righteousness a That earnestly desires and constantly and diligently endeavours to be holy and righteous in the course of his Life although he doth not attain to that perfect Righteousness which he thirsts after 10 ‖ Or instruction Correction is grievous b He hateth Reproof because it is a reproach to him and because it strikes at that sin which he loveth unto him that forsaketh the way c Gods way emphatically called the way here as also Psal. 119. 1. 139. 24. Prov. 2. 13. and he that hateth reproof shall die d i. e. Be destroyed both here and for ever which is a more grievous thing than an harsh reproof 11 * Job 26. 6. Hell and destruction e Put for the place of destruction by an usual Metonymy the place and state of the damned of which men know nothing but by divine Revelation are before the LORD how much more then * 2 Chr. â—… â—…0 Psal. 7. 9. 44. 21. Joh. 2. 24 25. 21. 17. Acts 1. 24. the hearts f Whose thoughts and affections though they lie deep discover themselves by outward signs and actions of the children of men 12 A scorner loveth not g i. e. Hateth and avoideth it for more is here understood than is expressed as it is Prov. 11. 21. 12. 3. and elsewhere one that reproveth him neither will he go unto h Seek their Company and Conversation as his duty and interest obligeth him the wise i i. e. The godly because he
in the crooked paths of wickedness 18 * Ch. 11. 2. 18. 12. Pride goeth before destruction s It is commonly a forerunner and cause of mens ruine because it highly provokes both God and Men. and an haughty spirit before a fall 19 Better it is to be of an humble spirit with the lowly than to divide the spoil with the proud t Who will spoil and rob others to maintain their own Pomp and Luxury 20 ‖ Or he that understandeth a matter He that handleth a matter wisely u He who orders his affairs with discretion Or as others both ancient and later Interpreters take it He that understandeth or at endeth to the Word to wit the Word of God which is called absolutely the Word Prov. 13. 13. and elsewhere making that the rule of his actions shall find good x Shall obtain happy success and whoso * Psal. 2. 12. 34. 8. 125. 1. Isa. 30. 18. Jer. 17. 7. trusteth in the LORD y Who doth not trust to his own prudence or diligence but to God's providence and blessings Or who mixeth God's Word with Faith as the Phrase is Heb 4. 2. happy is he z He shall not onely find some good but shall certainly attain to true happiness 21 The wise in heart shall be called prudent a The sense is either 1. He who hath Wisdom or sound knowledg in his Heart will shew it by his prudence in 〈◊〉 his Actions Or rather 2. He who is truly wise or prudent or intelligent all which words most commonly signify one and the same thing both in this and in other Books of Scripture shall be so called or accounted by others and the sweetness of the lips b Eloquence added to Wisdom the faculty of expressing a Man's mind fitly and freely and acceptably increaseth learning c Both in himself for whilst a Man teacheth others he improveth himself and especially in others who by this means are induced to hear and receive his good instructions Wisdom gets a Man repute with others but this faculty of right speaking makes a wise Man more instrumental to do good to others 22 * Ch. 13. 14. 14. 27. Understanding is a well-spring of life d Is contiâ—…ually suggesting wholesom and saving Instructions to him that hath it e And to others also as is understood from the following clause but the instruction of fools is folly f Their most grave and serious counsels are foolish 23 The heart of the wise †Heb. maketh wise teacheth his mouth g Directeth him what and when and how to speak and keepeth him from speaking rashly and foolishly and addeth learning to his lips h i. e. Inableth him to speak learnedly and wisely Or increaseth Learning in himself and others by as this Hebrew Particle oft signifies and is by some rendred here his lips i. e. by his wise speeches that this may agree with the latter clause of v. 21. where this same Phrase is used 24 * Ch. 15. 26. Pleasant words i The Discourses of the wise last mentioned v. 23. which yield both profit and delight their wholesom counsels and refreshing comforts are as an honey-comb sweet to the soul and health to the bones k To the body Synecdochically expressed by the Bones the strongest and greatest parts of it and the supporters of the rest 25 * There is a way that seemeth right unto a man but the end thereof is the ways of death l This whole Verse was delivered before Ch. 14. 12. and is here repeated partly for its great importance and usefulness to prevent that self-deceit which is so common and dangerous and partly to keep men from leaning too much to their own understanding and to oblige them to seek and receive the good counsels of wise and holy men 26 * Eccles. 6. 7. †Heb. the Soul of him that laboureth He that laboureth laboureth for himself m For his own use and benefit The scope of the Proverb is to commend and press diligence in a Man's calling and to condemn idleness for his mouth †Heb. boweth unto him craveth it of him n Heb. boweth to him as a suppliant beggeth him to labour that it may have somthing to put into it for its own comfort and for the nourishment of the whole Body 27 †Heb. a man of Belial An ungodly man diggeth up evil o Inventeth or designeth mischief to others and prosecuteth his evil designs with great and constant industry and in his lips there is as a burning fire p As his thoughts so also his words are very vexatious and pernicious his Tongue is set on fire of Hell and sets himself and others on fire by lyes and slanders and other provoking speeches 28 * Ch. 6. 14. 19. 15. 18. 26. 21. 29. 22. A froward q Or perverse who perverteth his words and ways who pleaseth not God and is contrary to men as was said of the Jews 1 Thess. 2. 15. man †soweth strife r by whispering such things as may provoke one against another and * Ch. 17. 9. a whisperer s Who secretly carry Tales from one to another publishing those evil words and actions which they should conceal and detracting from their good actions and perverting such as are innocent with their false constructions separateth chief friends t Heb. a chief Friend the Singular number put for the Plural as is frequent in the Hebrew Text. 29 A violent man u Heb. A Man of violence i. e. devoted to violent and injurious courses enticeth his neighbour x Into a confederacy with him in his wicked practices as it follows and leadeth him into the way that is not good y i. e. That is very sinful as this Phrase is used Prov 17. 26. 18. 5. and oft elsewhere 30 He †Heb. sâ—…eth 〈◊〉 shutteth his eyes z That his Thoughts may be more free and intent to contrive mischief to devise froward things moving his lips a Which is the gesture either 1. of one whose Thoughts are deeply engaged Or 2. of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived he bringeth evil to pass 31 * Ch. 20. 29. The hoary head is a crown of glory b A great Honour and Ornament as it is a singular Blessing of God a token of great experience and prudence as it comes nearest to God who is called The Ancient of Days Dan. 7. 9. if †Heb iâ—… 〈◊〉 or 〈◊〉 be found it be found in the way of righteousness c If it be accompanied with true Piety otherwise an old Sinner is accuâ—…sed Isa. 65. 20. Heb. it shall be found c. This is a priviledge promised to righteous Persons Exod. 20. 12. Prov. 3. 16.
is there to the owners thereof q What benefit hath he above others who feed upon his Provisions and enjoy the same comforts which he doth without his fears and cares and troubles about them saving the beholding of them with their eyes r Either 1. with a reflection upon his Propriety in them Or 2. with unlimited freedom He can go and look upon his Bags or Chests of Silver as long and as oft as he pleaseth whereas other men are seldom admitted to that prospect and see onely some few of the fruits or purchases of it 12 The sleep of a labouring man is sweet s Because he is free from those cares and fears wherewith the minds of rich men are oft distracted and their sleep disturbed whether he eat little t Then his weariness disposeth him to sleep or much u In which case his healthful Constitution and laborious course of life prevents those crudities and indigestions which oft-times break the sleep of rich men but the †Heb. saturity or fulness abundance x Heb. the fulness either 1. of his Diet which commonly discomposeth their stomachs and hinders their rest Or 2. of Wealth which is commonly attended with many perplexing cares which disquiet men both by Day and by Night The Hebrew word is used in Scripture both ways and possibly it is thus generally expressed to include both significations of the rich will not suffer him to sleep 13 There is a sore evil which I have seen under the sun namely riches kept for the owners thereof to their hurt y Because they frequently are the instruments and occasions both of their present and eternal destruction as they feed their Pride or Luxury or other hurtful Lusts which wast the Body and shorten the Life and damn the Soul and as they are great â—…mptations to Tyrants or Thieves yea sometimes to Relations or Servants or others to take away their lives that they may get their Riches 14 But z Or For or Or or Moreover For this Particle is so rendred by divers others both here and in other places of Scripture those riches perish a If they be kept it is to the owners hurt and if not they are lost to his grief by evil travel b By some wicked practices either his own or of other men or by some secret Hand of God cursing all his Enterprizes and he begetteth a son and there is nothing in his hand c Either 1. In the Fathers power to leave to his Son for whose sake he underwent all those hard labours which is a great aggravation of his grief and misery Or 2. in the Sons possession after his Fathers death 15 * Job 1. 21. Ps. 49. 17. 1 Tim. 6. 7. As he came forth of his mothers womb naked shall he return to go d Into the womb or belly of the Earth the common Mother of all Mankind See the Notes on Iob 1. 21. Eccles. 12. 7. And return to go is put for return and go and going is here put for dying as Iob 16. 22. Psal. 39. 13. as he came and shall take nothing of his labour which he may carry away in his hand c. e This is another vanity If his Estate be neither lost nor kept to his hurt but enjoyed by him with safety and comfort all his days yet when he dies he must leave it behind him and cannot carry one handful of it with him into another World 16 And this also f Which I have last mentioned and shall now repeat is a sore evil that in all points as he came so shall he go and * Ch. 1. 3. what profit hath he that hath laboured for the wind g For Riches which are empty and unsatisfying uncertain and transitory fleeing away swiftly and strongly Prov. 23. 5. which no Man can hold or stay in its course all which are the properties of the Wind. Compare Prov. 11. 29. Hos. 12. 1. 17 All his days h To wit of his life also he eateth in darkness i He hath no comfort in his Estate but even when he Eats when other men relax their Minds and use freedom and chearfulness he doth it with anxiety and discontent as grudging even aâ—… his own necessary expences and tormenting himself with cares about getting and disposing and keeping his Estate and he hath much sorrow and wrath with his sickness k When he falls sick and presageth or feareth his Death he is filled with rage because he is cut off before he hath accomplished his designs and because he must leave that Wealth and World in which all his hopes and happiness lies and must go to give up a doleful account to his Judge of all his actions and acquisitions 18 Behold that which I have seen l i. e. Learned by study and experience * Ch. 2. 24. 3. 12 13 22. 9. 7. 11. 9. 1 Tim. 6. 17. †Heb. there is a good which is comely c. it is good and comely m Good or comfortable to Man's self and Comely or Amiable in the Eyes of other men as penuriousness is base and dishonourable for one to eat and to drink and to enjoy the good of all his labour that he taketh under the sun †Heb. the number of the days all the days of his life which God giveth him * Ch. 2. 10. 3. 22. for it is his portion n To wit of worldly goods for he hath another and a better portion in Heaven This liberty is given to him by God and this is the best advantage as to this life which he can make of them 19 * Ch. 6. 2. Every man also to whom God hath given riches and wealth and hath given him power o Heb. hath given him the dominion who is the Lord and Master of his Estate not a Slave to it Of this and the former Verse see the Notes on Eccles 2. 24. 3. 12 13. to eat thereof and to take his portion p To his own use to use what God hath given him and to rejoice in his labour this is the gift of God 20 ‖ Or though he give not much yet he remembreth c. For he shall not much remember q So as to disquiet or vex himself therewith the days r Either 1. the troubles days being here put for evil or sad days by an usual Synecdoche as Iob 18. 20. Psal. 137. 7. Obad. v. 12. Mic. 7. 4. Or â—… the time in general which is irksom and tedious to men oppressed with discontent or misery who usually reckon every Hour or Minute that passeth and have their Minds and Thoughts constantly fixed upon the vanity and uncertainty of this life upon the afflictions which they have already endured and may further expect whereas to men of contented and chearful minds the time is short and sweet and passeth
†〈◊〉 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
expressed in the following words Compare Psal. 2. 12. which fear before him u Or at his presence who stand in awe of God and forbear and fear to sin out of a sincere respect and reverence to God 13 But it shall not be well x i. e. It shall go very ill with him great miseries are prepared for him which is a Figure oft used in Scripture as hath been formerly and frequently observed with the wicked neither shall he prolong his days y To wit very long or for ever as he desireth which are as a shadow z His life though it may be or seem to be long yet in truth is but a meer shadow which will quickly vanish and disappear and be as if it never had been and many times like a shadow when it is longest it is nearest its abolition because he feareth not before God a This is the punishment of his wickedness and his casting off the fear and service of God For although the lives of good men upon Earth are short as well as the lives of the wicked yet their days are not like a shadow because they are prolonged far beyond this mortal state even to all Eternity and Death itself doth but open the way for them to an endless life 14 There is a vanity which is done b Either by wicked Potentates who do commonly advance unworthy men and oppress Persons of greatest Virtue and merit Or by God's Providence who sees it fit for many weighty Reasons so to manage the affairs of the present World upon the earth but there be just men unto whom it * Ps. 73. 14. Ch. 7. 15. hapneth according to the work c i. e. The merit of their work the work being oft put for the recompence given or belonging to it as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. The sense is Who meets with such hard usage as the worst of men deserve of the wicked again there be wicked men to whom it hapneth according to the work of the righteous d Who instead of those just and dreadful punishments which they deserve by the Laws of God and men receive those encouragements and rewards which are due to virtuous and worthy men I said that this also is vanity e This is a very unreasonable and foolish thing if it be considered without respect unto another life as it is here where Solomon is discoursing of the vanity of the present life and of the impossibility of finding satisfaction and happiness in it 15 * Ch. 3. 2â—… 5. 18. 9. 7. Then I commended mirth because a man hath no better thing under the sun than to eat and to drink and to be merry f This he speaks either 1. in the Person of a sensual Man Things being so as was related v. 14. it is best to give a Man's self up to eating and drinking and all manner of carnal delights Or 2. in his own Name and Person Upon these considerations I concluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World or with cares and fears about future events or with infinite and insatiable desires of Worldly things but quietly and chearfully and thankfully to enjoy the comforts which God gives him See on Eccles. 2. 24. 3. 12 13. for that shall abide with him of his labour g This is the best advantage which he can make of this Worlds goods as to the present life the days of his life which God giveth him under the sun 16 When I applied mine heart to know wisdom h This he seems to add as the reason of that judgment which he had now passed v. 15. because he had diligently studied wherein Man's Wisdom did consist and had observed the restlessness of mens minds and bodies in other courses and to see the business i Either 1. To find out the work of God as the next Verse may seem to explain it and all the Mysteries of God's Providence in the Government of this present and lower World Or 2. To observe mens various designs and employments and their toilsom and unwearied businesses or labours about worldly things Which sense seems best to agree both with the use of this Hebrew word which is constantly used in this sense in all the places of Scripture where it is which are Eccles 1. 13. 2. 23 26. 3. 10. 4. 8. 5. 2 13. 8. 16. and never concerning the works of God and with the foregoing and following words as we shall see that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes k The sense of the words thus translated and pointed seems to be this There is a certain Man whom it is needless to Name which is a modest designation of himself like that of St. Paul 2 Cor. 12. 2. I know a Man in Christ c. who studied those matters Day and Night and therefore is very capable of passing a judgment about them But with submission there seems to be no need of a Parenthesis to cut oâ—… these words from the former with whom they have a fit connexion For having now mentioned the business which is done or which Man doth upon Earth he further adds as an evidence of Man's eagerness in pursuing his business for even by Day and by Night â—…e to wit the busie Man which is easily understood from the foregoing clause seeth not sleep with his eyes i. e. He grudgeth himself even necessary refreshments and disquiets himself with endless cares and labours the fruit whereof he doth but little enjoy and therefore it is better to eat and drink c. as I now said v. 15. As for the Phrase of seeing sleep it is a figurative expression used in other Authors and is like that of seeing death Psal. 89. 48. 17 Then l Heb. and or moreover I beheld all the work of God m I considered the counsels and ways of God and the various methods of his Providence towards good and bad men and the reasons of them that a man * Job 5. 9. Ch. 3. 11. 11. 5. Rom. 11. 33. cannot find out n No Man though never so wise and inquisitive and studious as it follows is able fully and perfectly to understand these things And therefore it is best for Man not to perplex himself with endless and fruitless enquiries about these matters but quietly to submit to God's Will and Providence and to live in the fear of God and the comfortable enjoyment of his blessings the work that is done under the sun because though a man labour to seek it out yet he shall not find it yea further though a wise man think to know it yet shall he not be able to find it CHAP. IX 1 FOr
a Or Therefore as the Seventy Interpreters render it all this b All that I have said concerning the Methods of Divine Providence towards good and bad men †Heb. I gaâ—… or set to my Heart I considered in my heart even to declare all this e that the righteous and the wiâ—…e d Whom he mentions not exclusively as if wicked men were not in God's hand for the next clause relates both to good and bad men but eminently because by the course of God's Providence towards them they might seem to be quite neglected and forsaken by God and their works e Either efficiently all their actions and employments or objectively all things done to them all events which befal them are in the hand of God f Are subject to his power and governed by his Providence as this Phrase is used Prov. 21. 1. Ioâ—… 3. 35. compared with Mat. 28. 18. And therefore although we cannot fully understand the reasons of all God's works as he now said Ch. 8. 17. yet because they are done by his unerring hand we may be assured that they are done both righteously and justly and that no Man hath cause to murmur at the Prosperity of the wicked or at the calamities of good men no man knoweth either love or hatred by all that is before them g No Man can judge by their present and outward conditions or dispensations of God's Providence whether God loves or hates them for whom he loves he chastens and permitteth those whom he hates to prosper in the World And this Translation and Interpretation agreeth well with the following Verse But I must confess it differs from almost all other both ancient and modern Translations And these words with the foregoing clause are translated otherwise and that word for word according to the Hebrew The righteous and the wise and their works are in the hand of God also love and hatred understand out of the foregoing clause are in God's hand And this may be meant either 1. of God's love and hatred which he disposeth when and to whom and in what manner he pleaseth Or 2. of mens love and hatred also their love and their hatred the Pronoun their being repeated out of the former clause as is frequent in Scripture And so the sense is That not onely mens works as he now said but even their inward passions or affections which seem to be most in their own power are as much in God's disposal as their outward actions Then follows the last clause in the same order in which the words lie in the Hebrew Text. No Man knoweth all or any thing which is before him Which I thus understand Whereas all men and all their affections and actions and the events of them are perfectly known to God and disposed by him men know nothing no not such things as are most plain and easie and familiar to them and can neither foresee the plainest things nor dispose of the smallest things as they please but all things are wholly order ed and over-ruled by God's Providence not as men imagine or desire but as he sees fit c To make this evident first to my self and then others as occasion required 2 * Ps. 73. 3 12 13. Mal. 3. 15. All things come alike to all h The good and evil things of this World do equally happen to good and bad men there is one eveâ—…t to the righteous and the wicked to the good and 〈◊〉 the clean i Either 1. morally clean or holy men Or 2. legally who made Conscience of keeping himself pure from all legal defilements according to the Law then in force and consequently from all other sins upon the same ground and to the unclean to him that sacrificeth k That worshippeth God sincerely though it be to his cost and to him that sacrificeth not as is the good so is the sinner l As to all outward things to wit customarily and unnecessarily rashly without due consideration and reverence or falsly and wickedly For otherwise that some swearing was then allowed and in some cases required none do or can deny and he that sweareth m as he that feareth an oath n Who is afraid of offending God or abusing his Name by vain or rash or false Oaths 3 This is an evil o A great trouble and temptation to a considerate and good Man among all things that are done under the sun that there is * Ch. 2. 14 15 16. one event unto all yea also the heart of the sons of men p Of wicked men such as the generality of Mankind are is full of evil q Either 1. of grief upon this occasion Or rather 2. of wickedness as appears from the next clause and by comparing this place with Eccles. 8. 11. and madness is in their heart r Upon this account they go on madly and desperately in evil courses without any fear of an after-reckoning while they live and after that they go to the dead s After all their mad and wicked pranks in the whole course of their life they die in the same manner as the best men do So hitherto there is no difference For Solomon here forbears the consideration of the future life Onely he seems to intimate that as the madness so the happiness of the wicked is ended by Death which is more fully expressed in the following words 4 For to him that is joyned to all the living t That continueth in the Land and Society of Living men Or according to the reading of the Hebrew Text That is chosen or allotted to Life whom God hath appointed yet to live in the World when he hath appointed that many others shall die or who are written among the Living as the Phrase is Isa. 4. 3. which is borrowed from the custom of Cities where men are first chosen and then inrolled Citizens there is hope u He hath not onely some comfort for the present but also hopes of further and greater happiness in this World which men are very prone to entertain and cherish in themselves Yea they may have the hopes of a better life if they improve their opportunities But he seems to confine himself here to the present life for a living dog is better x i. e. Much happier as to the comforts and priviledges of this World though in other respects Death be better than Life as was said Eccles. 7. 1. than a dead lion 5 For the living know that they shall die y Whereby they are taught to improve Life whilest they have it to their greatest comfort and advantage but the dead know not any thing z To wit of the actions and events in this World as this is limited in the end of the next Verse Compare Ioâ—… 14. 21. Isa. 63. 16. neither have they any more a reward a The reward or fruit of their labours in this World which is
utterly lost as to them and enjoyed by others See Eccles. 2. 21. For otherwise that there are future rewards after death is asserted by Solomon elsewhere as we have seen and shall hereafter see for the memory of them is forgotten b To wit amongst living men and even in those places where they had lived in great power and glory as was noted Ch. 8. 10. 6 Also their love and their hatred and their envy is now perished b They neither love nor hate nor envy any Person or thing in this World but are now altogether unconcerned in all things done under the Sun neither have they any more a portion for ever in any thing that is done under the sun c In any worldly thing By which limitation he sufficiently insinuates his belief of their portion in the other World 7 Go thy way d Make this use of what I have said * Ch. 8. 1â—… eat thy e Thine own the fruit of thy own labours not what thou takest unjustly from others bread f Necessary and convenient food By which he excludes excess with joy and drink thy wine with a merry heart g Chearfully and thankfully enjoy thy comforts avoiding all distracting care and grief for the occurrences of this World for God now accepteth thy works h Is gracious to thee hath blessed thy labours with success and alloweth thee a comfortable enjoyment of his blessings 8 Let thy garments be always i In all convenient times and circumstances for there are times of mourning Eccles. 3. 4. 7. 2. Compare Prov. 5. 19. white k Decent and splendid as far as is suitable to thy condition The Eastern People of the best sort used white Garments especially in times of rejoycing as Esth 8. 15. Compare Revel 3 4 5. 6. 11. But by this whiteness of Garments he understands a pleasant and chearful conversation and let thy head lack no ointment l Which upon joyful occasions was poured upon men Heads Amos. 6. 6. Luk. 7. 46. Ioh. 12. 3. 9 †Heb. see or enjoy life Live joyfully with the wise whom thou lovest m So he limits him to lawful delights Whereby it is evident that Solomon doth not speak this in the Person of an Epicure as some understand it all the days of the life of thy vanity n Of this vain and frail life Which expression he industriously useth to moderate mens affections even towards lawful pleasures and to mind them of their duty and interest in making sure of a better life and more solid comforts which he hath given thee under the sun all the days of thy vanity * Ch. 2. 10. 24. 3. 1â—… 5. 18. for that is thy portion o Allowed to thee by God and the best part of worldly enjoyments in this life p By which addition he is again admonishing him of seeking another portion in the future life and in thy labour which thou takest under the sun 10 Whatsoever thy hand findeth to do q What thou hast opportunity and ability to do in the duties of thy calling and in order to thy comfort and benefit do it with all thy might r With unwearied diligence and vigour and expedition Whereby he again discovers that he doth not persuademen to an idle and sensual life but onely to a sober enjoyment of his comforts in God's fear and with an industrious prosecution of his vocation for there is no work nor device nor knowledge nor wisdom in the †Heb. 〈◊〉 So Gr. grave s Thou canst neither design nor act any thing there tending to thy own comfort or advantage Therefore slip not thine onely season whither thou goest 11 I returned and saw t This may have some respect to the foregoing Verse For having pressed men to labour with all their might he now adds by way of caution that yet they must not be confident of their own strength as if they were sure of success by it but in all and above all to look up to God for his blessing without which all their endeavours will be vain But it seems chiefly to be added either 1. as another instance of the liberty and power of God's Providence in the disposal of humane affairs of which he spake above v. 1 2 3. Or 2. as another of the vanities of this present life under the sun that the race u Either ability to run or success and victory in running is not to the swift nor the battle x The victory in Battle to the strong neither yet bread to the wise nor yet riches to men of understanding y Who yet are most likely both to get and to keep riches nor yet favour z Good acceptance and love from men to men of skill a Who know how to manage themselves and all affairs whereby they are necessary and serviceable to others and therefore most likely to find favour in their eyes but time and chance happeneth to them all b There are some times or seasons unknown and casual to men but certain and determined by God in which alone he will give men success 12 For man also knoweth not his time c To wit the time of his death or of some other sore distress which God is bringing upon him Which is opposed to the time of success mentioned in the foregoing Verse and man is said to be ignorant both of the one and of the other as the fishes that are taken in an evil net d That whilst they are sporting and feeding themselves are suddenly and unexpectedly ensnared to their ruine and as the birds that are caught in the snare so are the sons of men * 〈◊〉 29. 6. 〈◊〉 12. 20 snared in an evil time when it falleth suddenly upon them e When they are most careless and secure 13 This wisdom have I seen f I have observed this among many other instances and effects of Wisdom Which he seems to add for the commendation of Wisdom notwithstanding its insufficiency for Man's safety and happiness without God's blessing also under the sun and it seemed great unto me g I judged it very praise-worthy though others despised it as it follows 14 There was a little city h It matters not whether this was a real History or onely a parable to represent the common practices of men in such cases and few men within it and there came a great king against it and besieged it and built great bulwarks against it 15 Now there was found in it a poor wise man and he by his wisdom delivered the city yet no man remembred that same poor man i He was soon neglected and his great service so far from being recompenced according to its merit that both it and he were quite forgotten Which may be noted as another great vanity 16 * 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 â—… 〈◊〉 1â—…
which they are first elaborated and contained which may fitly be compared to a bowl and fountain or cistern or such by which they are derived or conveyed to the several parts of the body which are very conveniently designed by the cord and pitcher and wheel all which are truly said to be loosed or broken i. e. dissolved or become useless and insufficient for the performance of their several functions This in the general But it seems most probable that Solomon who was so profound a Philosopher and doubtless had an accurate knowledge of all the parts of mans Body and their several offices and operations doth by these several Expressions describe so many particular parts and offices By the silver cord it is generally and most probably conceived that he understands the pith or marrow of the back-bone which comes from the brain and thence goeth down to the very lowest end of the Back-bone together with the Nerves and Sinews which as Anatomists observe are nothing else but the production continuation of the marrow And this is most aptly compared to a cord both for its figure which is very long and round and for its use which is to draw and move the parts of the Body and to silver both for its excellency and colour which is white and bright even in a dead and much more in a living Body And this may properly be said to be loosed or dissolved or broken or removed as others render the word the sense of all these translations being the same because it is relaxed or obstructed or otherwise disenabled for its proper service And answerably hereunto by the golden bowl he understands the Membranes of the Brain and especially that innermost Membrane which is called by Anatomists the pious mother because it doth with a motherly care defend the Brain and assist and govern its actions which insinuates itself into all the parts of the Brain following it in its various windings and turnings keeping each parcel of it in its proper place and distinguishing and dividing one part from another to prevent disorder and mischief This is not unfitly called a bowl partly because it is round and partly because it receives and contains in it all the substance of the Brain and a golden bowl partly for its great preciousness and usefulness partly for its ductility being drawn out into a great thinness or fineness as Gold is capable of being drawn forth into thinner plates than other metals can bear and partly for its colour which is somwhat yellow and comes nearer to that of Gold than any other part of the Body doth And this is well said to be broken as for the reasons above noted so because upon the approach of Death it is commonly shrivel'd up and many times broken And as these two former clauses concern the Brain and the animal Powers so the two following clauses of this verse respect the Spring and seat of the vital Powers and Operations and of the blood the great instrument thereof which hath been commonly conceived and consequently is here understood to be the Liver but more truly and certainly is the Heart which is now known and confessed to be the source of the blood And so Solomon here describes the chief Organs or Vessels appointed for the Production and Distribution and Circulation of the Blood in Man's Body For although the Doctrine of the Circulation of the Blood hath lien hid and unknown for very many Generations together and therefore the honour of the Invention of it is justly ascribed to a famous Physician of our Country yet it is not improbably supposed by some that it was well known to Solomon although after his times it was lost as doubtless many other things were which he wrote concerning Plants and other things According to this motion the fountain here is the right Ventricle of the heart which is now acknowledged to be the spring of Life and of the vital Spirits and the pitcher is the veins which convey the blood from it to other parts and especially that arterious Vein as Anatomists call it by which it is transmitted to the Lungs and thence to the left Ventricle of the Heart where it is better elaborated and then by the Pulse thrust out into the great Artery called Artâ—…a â—…orta and by its branches dispersed into all the parts of the Body to give them Life and Vigor which being done the residue of the Blood is carried back by the Veins into the right Ventricle of the Heart whence it is disposed as hath been now mentioned and so runs in a perpetual round unless it be obstructed by some disorder in the Body And the cistern is the left Ventricle of the Heart and the wheel seems to be that great Artery which is joined to it which is very fitly so called because it is the first and great instrument of this Rotation or Circulation of the Blood which by its Pulse is forcibly thrust out into all the parts of the Body whence by various windings and turnings it returns thither again and so is sent again upon the same journey which in like manner it performs again and again as long as Life and Health continue and when any of these parts are disenabled for the discharge of their Offices then are they fitly said to be broken The pitcher may be said to be broken at the fountain when the veins do not return the blood to the Heart but suffer it to stand still and cool within them whence comes that coldness of the outward parts which is a near forerunner of Death And the wâ—…l may be said to be broken at the cistern when the great Arteries do not perform their Office of conveying the Blood into the left Ventricle of the Heart and of thrusting it out thence into the lesser Arteries whence comes that ceasing of the pulse which is a certain sign of approaching Death 7 * Gen. 3. 19. Then shall the dust g The Body called dust both for its original which was from the dust and to signifie its vile and corruptible Nature Iob. 4. 19. 30. 19. Psal. â—…3 14. return to the earth as it was h Whence it was first taken He alludes to that passage Gen. 3. 19. and the spirit i The Soul of man frequently so called as Gen 2 7. Psal 31. 5. c. because it is of a spiritual or immaterial Nature shall return unto God k Into his presence and before his Tribunal that there it may be sentenced to its everlasting habitations either to abide with God for ever if it be approved by him or otherwise to be eternally shut out from his presence and favour * Num. 16. 22. 27. 16. Job 34. 1â—… Isa. 57. 16. Zech. 12. 1. who gave it l To wit in a peculiar manner by his creating Power for in a general sense God giveth to every seed his own body 1 Cor. 15. 38. Hence he is called the father of
he sees fit and necessary for them * 2 Kin. 19. 31. upon mount Zion and on Jerusalem I will †Heb. visit upon punish m Heb. visit to wit in wrath as before on v. 3. the fruit †Heb. of the greatness of the heart of the stout heart of the king of Assyria and the glory of his high looks n His insolent Words and Carriages proceeding from intolerable Pride of Heart 13 For he saith o Not onely within himself but before his Courtiers and others By the strength of my hand I have done it and by my wisdom p I owe all my Successes to my own Power and Valour and wise Conduct and to no other God or Man for I am prudent and I have removed the bounds q I have invaded their Lands and added them to my own Dominions as this Phrase is used Prov. 22. 28. Hos. 5. 10. of the people and have robbed their treasures r Heb. their prepared things their Gold and Silver and other precious things which they had long been preparing and laying in store and I have put down s Deprived of their former Glory and Power the inhabitants ‖ Or like many people like a valiant man 14 And my hand hath found as a nest t As one findeth young Birds in a Nest the nest being put for the Birds in it as Deut. 32. 11. No less easily do I both find and take them the riches of the people and as one gathereth eggs that are left u Which the Dam hath left in her Nest. This is more easie than the former for the young Birds might possibly make some faint resistance or flutter away but the Eggs could do neither have I gathered all the earth x All the Riches of the Earth or World An Hyperbole not unusual in the Mouths of such Persons upon such Occasions and there was none that moved the Wing or opened the mouth or peeped y As Birds do which when they see and cannot hinder the robbing of their Nests express their Grief and Anger by hovering about them and by mournful Cries 15 Shall the ax boast it self against him that heweth therewith z How absurd and unreasonable a thing is it for thee who art but an Instrument in God's hand and canst do nothing without his leave and help to blaspheme thy Lord and Master who hath as great a power over thee to manage thee as he pleaseth as a Man hath over the Ax wherewith he heweth or shall the saw magnifie it self against him that shaketh it ‖ Or as if a rod should shake them that lift it up as if the rod should shake it self against them that lift it up a Or as it is rendred in the Margin and by other Interpreters as if a rod should shake i. e. shall pretend to shake or should boast that it would or could shake which may easily be understood out of the foregoing words them that lift it up or as if the staff should lift up ‖ Or that which is not wood it self as if it were no wood b As if a Staff should forget that it was Wood and should pretend or attempt to lift up it self either without or against the man that moveth it Which is absurd in the very supposition of it and were much more unreasonable in the practice Nor are thy Boasts less ridiculous 16 Therefore shall the Lord the Lord of hosts c The Sovereign Lord and General of thine and all other Armies send among his †Heb. fatnesses fat ones leanness d Strip him and all his great Princes and Commanders of all their Wealth and Might and Glory and under his glory he shall kindle a burning like the burning of a fire e He will destroy his numerous and victorious Army and that suddenly and irrecoverably as the Fire doth those combustible things which are cast into it Which was fulfilled 2 Kings 19. 25. 17 And the light of Israel f That God who is and will be a comfortable Light to his People shall be for a fire g To the Assyrians who shall have Heat without Light as it is in Hell and his holy One for a flame and it shall burn and devour his thorns and briers h His vast Army which is no more able to resist God than dry Thorns and Briers are to oppose the Fire which is kindled among them in one day 18 And shall consume the glory of his forest i Of his great Army which may not unfitly be compared to a Forest either for the multitude of their Spears which when lifted up together resemble the Trees of a Wood or Forest or for the numbers of Men which stood as thick as Trees do in a Forest. and of his fruitful field k Of his Soldiers which stood as thick as Ears of Corn do in a fruitful Field Heb. of his Carmel Wherein it is not improbably conjectured by our late most Learned Mr. Gataker that there is an Allusion to that Brag of the Assyrian who threatens that he would go up to the sides of Israels Lebanon and to the forest of his Carmel and there cut down the tall cedars thereof Which though it was not uttered by the Assyrian till some years after this time yet was exactly foreknown to God who understandeth mens thoughts and much more their Words afar off Psal. 139. 2 3 4. and therefore might direct the Prophet to use the same Words and to turn them against himself Whereas thou threatnest to destroy Israel's Carmel I will destroy thy Carmel †Heb. from the soul and even to the flesh Job 14. 22. both soul and body l i. e. Totally both inwardly and outwardly both Strength and Lise Heb. from the soul even to the flesh Which may possibly signifie the manner of their Death which should be by a sudden Stroke of the destroying Angel upon their inward and vital Parts which was speedily followed by the consumption of their Flesh. See Isa. 37. 35 36. and they shall be m The State of that King and of his great and valiant Army shall be as when a standard-bearer fainteth n Like that of an Army when their Standard-bearer either is slain or rather flees away which strikes a Panick Terrour into the whole Army and puts them to flight 19 And the rest of the trees of his forest o The Remainders of that mighty Host. shall be †Heb. number Job 16. 22. few that a child may write them p That they may be easily numbred by the meanest Accomptant A Child may be their Mustermaster 20 And it shall come to pass in that day that the remnant of Israel and such as are escaped of the house of Jacob q Such Ieus as shall be preserved from that sweeping Assyrian Scourge by which great numbers both of Israel and Iudah were destroyed
Sargon Who might do this thing in Hezekiah's time some years after his Father's Death and his coming to the Empire although it be not recorded in Scripture For no man doubts that there were many great Actions in those Times which are wholly omitted in the Sacred Writings the king of Assyria sent him and fought against Ashdod and took it 2 At the same time spake the LORD †Heb. by the hand of Isaiah by Isaiah the son of Amoz saying Go and loose d Ungird it and put it off the Antecedent put for the Consequent which is very usual as hath been often noted God would sometimes have his Prophets to add to their Word a visible Sign to awaken Peoples Minds to a more serious Consideration of the Matters proposed to them the saccloth e Either 1. his course and hairy Garment which the Prophets used to wear 2 Kings 1. 8. Zech. 13. 4. as many understand it But that is expressed by another Word in the places quoted and never to my knowledge by this Word Or 2. his mournful Habit which was commonly made of Saccloth and which he wore in token of his hearty grief for the great Calamities which were already come upon Israel and were either come or coming upon Iudah from off thy loins f Upon which the upper Garments were commonly girt 1 Kings 20. 32. 2 Kings 9. 1. and put off thy shoe from thy foot And he did so * Mich. 1. 8 11. walking naked g Not wholly naked which had been indecent and scandalous and withal very dangerous at least to do so for three years as he did v. 3. but without his upper Garment as slaves and prisoners used to do whose posture he was to represent v. 4. And so the word naked is used 1 Sam. 19. 24. 2 Sam. 6. 20. Ioh. 21. 7. Thus also men are said to be naked when they are ill-clothed as Iob 22. 6. Mat 25. 36. 1 Cor. 4. 11. Iames 2. 15. and bare-foot h After the manner of Mourners 2 Sam. 15. 30. and Captives Ier. 2. 25. 3 And the LORD said Like as my servant Isaiah hath walked naked and bare-foot three years i Not constantly but when he went abroad among the People to whom this was appointed for a Sign Some think it was only three days a day being usually put for a year in Prophetical Scriptures as Numb 14. 33 34. Ezek. 4. 4 5 6. But although a day be put for a year yet a year is never put for a day for a sign k Either 1. when this Judgment should come to wit three years after this Prophecy Or 2. how long it should continue for three years For some have observed that the Chaldeans spent so much time in Conquering Egypt and Ethiopia and wonder upon Egypt and upon Ethiopia 4 So shall the king of Assyria lead away l Like Beasts of which this Word is commonly used †Heb. the captivity of Egypt the Egyptians prisoners and the Ethiopians captives young and old naked and bare-foot even with their buttocks uncoverd m Having their Garments cut off by the middle to the discovery of their Buttocks and their Secret parts Compare 2 Sam. 10. 4. Isa. 47. 2. to the †Heb. nakedness shame of Egypt 5 And they n All they that shall trust to them and glory in them as appears from the following Words the Pronoun they being put Indifinitely here as it is Isa. 2. 19. and elsewhere But under this general expression the Israelites not onely are comprehended but seem to be principally intended because to them this Prophecy was delivered and they were eminently guilty of this Sin of which see Isa. 30. 2. 31. 1. shall be afraid and ashamed of Ethiopia their expectation and of Egypt their glory 6 And the inhabitants of this ‖ Or countrey isle o Of this Land in which the Prophet was and to whose Inhabitants these Words were uttered For the Title of Isles or Islands in Scripture is frequently given not onely to Lands encompased with the Sea but also to such Countries as lay upon the Sea-Coasts as Psal. 72. 10. Ezek. 26. 15 18. as Palestina or Canaan did yea to such Countries as are remote or separated from that place in or of which the Words are spoken as Esth. 10. 1. Isa. 24. 15. 42. 4 10 c. as Canaan was from Egypt or at least from Ethiopia Add to this that Canaan had some resemblance with an Isle either because it was almost incompassed with the Midland Sea on one side and with the Dead Sea and the Sea of Galilee or Tiberias and Iordan on the other side or because as Isles are separated from other Lands by the Sea so this Land and People were separated from all the rest of the World by God's special Providence and Presence and Worship shall say in that day Behold such is our expectation p So vain is our hope placed upon such a People as are unable to deliver themselves and much more to deliver us whither we flee for help q To whom we now and usualy trust for this was the common dissease of the People of Israel although Hezekiah was in a good measure free from it as we read 2 Kings 18. 5. to be delivered from the king of Assyria and how shall we escape r Either by their help who cannot defend our selves or by our own strength seeing they who were much more potent than we are could not escape CHAP. XXI THE burden of the desert of the sea a Of Babylon as is evident both from her destroyers the Medians v. 2. and especially from v. 9. where she is named She seems to be called Desert Prophetically to intimate that although she was now a most Popular City and Kingdom yet shortly she should be turned into a Desolate Wilderness as was threatned ch 13. 19. c. But the Word here rendred Desert sometime signifies a Plain as a very learned Interpreter hath observed and thus it most properly agrees to Babylon and the Land about it which Geographers note to be a very plain Country without any Considerable Mountains in it It is called the Desert of the Sea because it is scituate by the Sea as the Isles of the Sea Est. 10. 1. are those Countries which were beside the Sea And the Title of the Sea might well be given to the Waters of Babylon because of the great plenty and multitude of them the great Channel of Euphrates and the several lesser Channels cut out and the vast Lakes of Water in which respects it is said to sit upon many waters Ier. 51. 13. the Name of sea being given by the Hebrews to every great Collection of Waters As * Zech. 9 14. whirlewinds in the south b In those Parts which lay Southward from Iudea where there were many and great Desarts in which the Winds have greater force See Iob
4 Surely * Mat. 8. 1â—… he hath born our griefs and carried our sorrows m And whereas it may seem an unreasonable and incredible thing that so excellent and glorious so innocent and just a person should meet with this usage it must be known that his griefs and miseries were not laid upon him for his own sake but wholly and solely for the sake of sinful men in whose stead he stood and for whose sins he suffered as it here follows yet we did esteem him stricken smitten of God and afflicted n Yet our people the Jews were so far from giving him the Glory and Praise of such a prodigious condescension and compassion that they made a most perverse construction of it and so great was their prejudice against him that they believed that he was thus disgraced and punished and at last put to death by the just judgment of God for his Blasphemy and other manifold Wickednesses 5 But o But this was a most false and unrighteous Sentence he was ‖ Or tormented * Rom. 4. 25. 1 Cor. 15. 3. wounded p Which word comprehends all his pains and punishments and his Death among and above the rest for our transgressions q Not by them which is expressed by another particle not by the wickedness of the Jews but for or because of them as this particle commonly signifies for the guilt of their sins which he had voluntarily taken upon himself and for the Expiation of their sins which was hereby purchased and procured of God for Men. Which Interpretation is confirmed 1. By the opposition of this truth to the false opinion mentioned in the foregoing clause that he was smitten of God for the guilt of his own sins 2. By the following clause as we shall see 3. By the nature of the thing this being evident from Scriptures both of the old and new Testament that Christ was not to suffer for his own but for other mens sins See Dan. 9. 24 26. he was bruised for our iniquities the chastisement of our peace r Those punishments by which our Peace i. e. our reconciliation to God and Salvation or Happiness was to be purchased was upon him s Was laid upon him by Gods justice with his own consent and with his * 1 Pet. 2. 24. †Heb. bruise stripes we are healed t By his sufferings we are saved from our sins and from the dreadful effects thereof 6 All we t All mankind the Jews no less than the Gentiles like sheep u Which are simple and foolish Creatures and exceeding apt to straggle and lose themselves have gone a stray x From God and from the way of his Precepts in which he put our first Parents and in which he commanded us to walk we have turned every one to his own way y In general to the way and course of sin which may well be called a mans own way as sins are called mens own Lusts Jam. 1. 14. 2 Pet. 3. 3. and elsewhere because sin is natural to us inherent in us born with us and very dear to us and in particular to those several paths of divers Lusts which several men chuse and follow according to their differing Opinions Inclinations Occasions and Circumstances and the LORD †Heb. hath made the iniquities of us all to meet on him hath laid z Heb. hath made to meet as all the Rivers meet in the Sea on him the iniquity a Not properly for so he knew no sin 2 Cor. 5. 21. but the punishment of iniquity as that word is most frequently used as Gen. 4. 13. Lev. 20. 17 c. That which was due for all the sins of all his people whether Jews or Gentiles which must needs be so great and heavy a load that if he had not been God as well as Man he must have sunk under the burden of them This was actually verified in Christ. And both this and divers other passages here do as manifestly and fully point at Christ as if they were not a prophetical Representation of things to come but an historical Relation of them after they were done Nor do I see how they can be excused from a fearful wresting of the Scripture that expound these places of the Prophet Ieremiah or any other person but Christ. of us all 7 He was oppressed and he was afflicted b He was sorely punished for our sins But there is another Translation which seems to be more emphatical and more agreeable to the Hebrew Text It to wit our iniquity last mentioned or the punishment of all our sins was exacted or required as this word most properly and frequently signifies of which see my Latin Synopsis Gods Justice expected and required satisfaction from us for our sins which alas we could not make to him and he was afflicted or punished he bore the guilt and punishment of our sins in his Body upon the tree as is said 1 Pet. 2. 24. or as others render this last word and he answered i. e. became our surety or undertook to pay the debt and to suffer the Law in our stead and for our sake yet * Mat. 26. 63. 27. 12 14. Mar. 14. 61. 15. 5. Act. 8. 32. he opened not his mouth c He neither murmured against God for causing him to suffer for other mens sins nor reviled men for punishing him without cause nor used Apologies or endeavours to save his own Life but willingly and patiently accepted of the punishment of our Iniquity he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb d Bears the loss of its fleece or Life without any such clamour or resistance as other Creatures use in such cases so he openeth not his mouth 8 ‖ Or he was taken away by distress and judgment but c. He was taken from prison and from judgment e and who shall declare f Who can declare it The future being taken potentially as it is frequently no words can sufficiently express it his generation g Either 1. His Age or the continuance of his Life So the sense is That he shall not only be delivered from death and all his punishments but also shall be restored to an inexpressible or endless Life and to an everlasting Kingdom Thus great Interpreters understand it with whom I cannot comply because I do not find this Hebrew word to be ever used in Scripture of the continuance of one mans Life Or rather 2. His Posterity and so this word is unquestionably used Gen. 15. 16. Exod. 20. 5. Deut. 23. 2 3 8. and in many other places And so the sense of the place is this That Christs death shall not be unfruitful and that when he is raised from the dead he shall have a spiritual seed as is promised v. 10. a numberless multitude of those who shall believe in
serious consideration of their last end which is their greatest Wisdom and Interest and the living will lay it to his heart g Will be seriously affected with it and awakened to prepare for it whereas feasting is commonly attended with Mirth and Levity and manifold Temptations and indisposeth mens minds to Spiritual and Heavenly Thoughts Hence it is evident that those passages of this Book which may seem to favour a sensual and voluptuous Life are not spoken by Solomon in his own Name or as his Opinion but in the person of an Epicure 3 ‖ Or 〈◊〉 Sorrow h Either for sin or any outward troubles is better than laughter for by the sadness of the countenance i Which is â—…eared in the heart but manifested in the Countenance the heart is made better k More weaned from the Lusts and Vanities of this World by which most men are ensnared and destroyed and more quickned to seek after and embrace that true and everlasting Happiness which God offers to them in his Word 4 The heart of the wiâ—…e is in the house of mourning l Even when their bodies are absent They are constantly or very frequently meditating upon sad and serious things such as Death and Judgment the Vanity of this Life and the reality and eternity of the next because they know that these thoughts though they be not grateful to the sensual part yet they are absolutely necessary and highly profitable and most comfortable in the end which every wise man most regards but the heart of fools is in the house of mirth m Their minds and affections are wholly set upon feasting and jolly because like Fools and brutish Creatures they regard only their present delight and mind not how dearly they must pay for them 5 * Prov. 13. 18. â—… 〈◊〉 〈◊〉 32. See 〈◊〉 〈◊〉 â—… 5. It is better to hear the rebuke of the wiâ—…e n Which though it causeth some grief yet frequently brings great benefit even Reformation and Salvation both from temporal and from eternal Destruction both which are the portion of impenitent sinners than for a man to hear the song o The flatteries or other merry discourses which are as pleasant to corrupt Nature as Songs or Musick of fools 6 For as the †Heb. a sound crackling of thorns p Which for a time make a great noise and blaze but presently wast themselves and go out without any considerable effect upon the meat in the pot under a pot so q So vanishing and fruitless is the laughter of the fool this also is vanity 7 Surely oppression r Either 1 Active When a wise Man falls into the practice of this sin of oppressing others he is besotted by it and by the vast Riches which he by his great wit gets by it Or rather 2. Passive when a wise man is oppressed by foolish and wicked men it makes him fret and rage and speak or act like a mad man for the wisest men are most sensible of indignities and injuries whereas fools are stupid do not much lay them to heart maketh a wise man mad * Deut. 16. 19. and a gift s A bribe given to a wise man destroyeth the heart t Deprives him of the use of his understanding which is oft called the heart as Exod. 23. 8. Deut. 16. 19. Hos. 4. 18. or makes him mad as was said in the former clause So this verse discovers two ways whereby a wise man may be made mad by suffering oppression from others or by receiving bribes to oppress others And this also is an argument of the vanity of worldly Wisdom that it is so easily corrupted and lost and so it serves the main design of this Book 8 Better is the end of a thing than the beginning thereof u If this verse relates to that next foregoing it is an Argument to keep mens minds from being disordered either by oppression or bribery because the end of those practices will shew that he who oppresseth another doth himself most hurt by it and that he who taketh Bribes is no gainer by them But if this be independent upon the former as divers other verses here are it is a general and useful observation that the good or evil of things is better known by their end than by their beginning which is true both in evil Counsels and Courses which are pleasant at first but at last bring destruction and in all noble Enterprizes in the studies of Learning and in the practice of Virtue and Godliness where the beginnings are difficult and troublesom but in the progress and conclusion they are most easie and comfortable and it is not sufficient to begin well unless we persevere to the end which crowns all and * Pro. 24. 29. the patient in spirit x Who quietly waits for the end and issue of things and is willing to bear hardships and inconveniences in the mean time is better than the proud y Which he puts instead of hasty or impatient which the opposition might seem to require partly because Pride is the chief cause of impatience Prov. 13. 10. and makes men unable to bear any thing either from God or from Men whereas Humility makes Men sensible of their own unworthiness and that they deserve at least from God all the indignities and injuries which they suffer from Men by Gods permission and therefore patient under them and partly to correct the vulgar errour of proud men who think highly of themselves and trample all others especially such as are meek and patient under their feet in spirit 9 * Pro. 14. 17. 16. 32. Be not hasty in thy spirit to be angry z Be not angry with any man without due consideration and just and necessary cause for otherwise anger is somtimes lawful and somtimes a duty for anger resteth a Hath its settled and quiet abode is their constant companion ever at hand upon all occasions whereas wise Men resist and mortifie and banish it in the bosom b In the Heart the proper seat of the passions of fools 10 Say not thou c To wit by way of impatient Expostulation and Complaint against God either for permitting such disorders in the World or for bringing thee into the World in such an evil time and state of things Otherwise a man may say this by way of prudent and pious enquiry that by searching out the cause he may as far as it is in his power apply Remedies to make them better What is the cause that the former days were better d Either 1. Less sinful Or rather 2. More quiet and comfortable For this and not the former is the cause of most Mens murmurings against Gods Providence And this is an Argument of a mind discontented and unthankful for the many Mercies which Men commonly enjoy even in evil times and impatient under Gods hand than these